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T’ruah’s working groups help to guide and implement campaign strategy and programs. These working groups are a means for rabbis, cantors, and Jewish lay leaders to expand and strengthen T’ruah’s moral voice for human rights. If you would like to contribute your time and talents to a working group, please fill out the form below...

Who are T’ruah’s Chaverim? Chaverim are rabbis and cantors who stand up to be counted as partners in T’ruah’s work to protect human rights in North America, Israel, and the occupied Palestinian territories. Being one of T’ruah’s chaverim does not imply endorsement of every organizational statement or position. When you become a member of our chaverim...

In this week's d'var torah on Parshat Shemot, NYC Councilman Brad Lander draws connections between patterns of oppression and resistance then and now.

The Biblical Joseph evokes the dreamer, technicolor coat, and predictions that saved Egypt from famine. Less often recalled is the Joseph who rotted in jail for a crime he didn’t commit. Joseph’s slavemaster Potiphar summarily incarcerated Joseph based on the lie of Potiphar’s wife that Joseph had come on to her when, in fact, Joseph...

This is T’ruah’s primary resource booklet on government-sponsored torture, originally published in 2005. It includes the shorter versions of Rabbi Melissa Weintraub’s articles on torture and Jewish law, insertions for High Holidays services, materials for study and discussion, and the original public letter to the Bush Administration, signed by over 800 rabbis and cantors. The full-length versions...

Visiting Hebron, one of the first impressions that hits like a sucker-punch to the stomach is of a ghost town. Streets once bustling with thousands of Palestinians are now traversed almost exclusively by Israeli soldiers and settlers. Freedom of movement is squashed. Palestinian doors are welded shut and porches are caged in, ostensibly to protect...

I went to Juárez seeking a window into what is happening along our southern border, but I left staring at a mirror of culpability and responsibility.

How can we take on our own “marking of the doorposts” for this moment? What am I prepared to do, or say, to help bring this cursed war to an end? How might I “mark” myself as someone committed to the collective liberation of Palestinians and Israelis?

How we love our neighbor is by fighting for a society in which we would be glad to live no matter how little privilege we had.

As our ancestor Abraham experienced, our most liminal moments also often coincide with moments calling for meaning-making and the rituals that bring us spiritually home. Yet few who flee by forced circumstances arrive with the means that Abraham had to purchase the dignity of sacred space and time.