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A d’var Torah for Emor from community organizer Cole Parke. Coming out is a defining experience for most every queer person I know. This month marks 15 years since I first shared that part of myself publicly, and these days it’s a deeply integrated part of my identity — something that is far from secret,...

A d’var Torah for Yom Yerushalayim by Daniel Seidemann. Jerusalem Day, Yom Yerushalayim, which is this coming Friday, was created by the Israeli Chief Rabbinate, the Rabbanut, in the wake of the 1967 war, and subsequently enshrined as a national holiday under law. A religious commemoration of the “reunification” of Jerusalem when Hallel is said,...

A d’var Torah for Parshat Naso. “The Eternal one spoke to Moses: Take a census.” This week’s Torah portion, Naso, focuses on one of the multiple censuses that was carried out, the census of the Levites in the desert. This year in the U.S. is our year to carry out the census — to be...

And at some point, I looked down at my hands and my children’s hands, spotless from washing, no dirt under our nails, and I thought about the historical chain of racist violence and state-sanctioned brutality that our hands grasped. Our social system makes certainty of our cleanliness an impossibility. Quite the opposite: we are all unclean, no matter how much we may have washed.

Both of Korach’s challenges have the same structure. Korach rejects the notion that something small— either tzitzit or mezuzah—could be more important than something big. In opposing tzitzit to a blue tallit and mezuzah to a houseful of scrolls, the midrash picks up on Korach’s tactic of putting Moses and Aaron in opposition to “all of the community.” Korach invokes the whole, promoting the general over the specific, the greater over the lesser. He fails to recognize that in Torah, the detailed particulars make all the difference. In the realm of ritual as in the domain of justice, the demands of righteousness are precise. 

If the wood gatherer teaches us about the threat of a raid on the commons, the sisters reinforce the lesson by anticipating a more subtle version of it. Consider what would have happened had the daughters not acted. In short, Zelophehad’s brothers likely would have fought over who should get their brother’s land. At the extreme, if all it takes to inherit land is to be the last brother standing, we face the dire prospect of a fratricidal free-for-all.

I believe, however, that antisemitism is not eternal or inevitable. It is something we can overcome, if we understand it properly. Common references to antisemitism as “the world’s oldest hatred” obscure the ways that it actually functions and who it benefits. 

...when we circumcise our hearts we can then turn our necks outward to the world, vulnerable, nakedly open to the experiences of others. The internal work cannot be separated from the work of changing the world, of standing shoulder to shoulder with those who are oppressed. We cannot have one without the other.

When our methods are just, our system doesn’t grant privileges to the powerful and strip protections from the vulnerable. As the Torah formulates it this week, “You shall not judge unfairly: you shall show no partiality; you shall not take bribes.” The justice system ought to represent all equally...

Over this past year, T’ruah has been publishing Torah 20/20, where each week a different author reflects on what the Torah portion teaches us about democracy.