This conversation was recorded at a very special gathering of rabbis in Vail, Colorado called the Oneg Conference. I am joined by Rabbi Elyse Frishman, editor of Mishkan T'Filah, the Reform Movement's prayer book published in 2007. Reflecting on this week's Parsha, Bo (Exodus 10:1–13:16)we talk about hard and soft hearts, vulnerability and much more.

This week I have been a participant in Hadar Institute's "Singing Communities Intensive." 100s of people gathered together at B'nai Jeshurun in Manhattan to sing, teach, learn and listen led by Joey Weisenberg and other amazing teachers. Rabbi Aviva Richman, a teacher of Talmud at Hadar, integrates heart and song into her teaching and, as we begin The Book of Exodus, we discuss the role of music and song through chaos and into redemption.

The Book of Genesis ends again with Parshat Vayechi, which means "and he lived," but is actually talking about Jacob's death. It is the second parsha in Bereshit whose title refers to life, but tells of death, which invites us to see the life that comes out of death through legacy and memory. This also marks the second anniversary of Dash of Drash! Mazaltov

And Judah approached Joseph - vayifgash alav. These are the opening words of Parshat Vayigash (Genesis 44:18-47:27) and describe a profound moment of encounter that is not just about the intensity of this moment that leads to a breaking of a mask and a reconciliation, but any deep encounter that we have in our lives.

A selection of some spoken word poetry written over the last month in Alabama, Warsaw, Auschwitz, Krakow, Berlin and Prague. Even though the words reflect some darkness, they come with a blessing and hope of Hanukkah light as that festival approaches!

I have had the amazing gift of time in Warsaw, Krakow, Auschwitz, Berlin, Prague and Thereseinstadt in the last couple of weeks. Of course, I have seen absolute horror that defy the imagination, but I have also seen hope and renewal. In Vayishlach (Genesis 32:4-36:43), the Torah describes a reconciliation of Jacob and Esau, but the rabbis are not sure if it is really that.

I visited Auschwitz for the first time last week and am still processing that whole experience, which has left a lasting imprint on me. In Parshat Vayetze (Genesis 28:10 - 32:3), there are several references to HaMakom - the place, which can be any place where we are conscious. Jacob happens upon a "random place" and lays down his head and dreams of a ladder with angels ascending and descending. He awakes and says "manorah hamakom hazeh - how awesome is this place." After many years, wives, children later, he sets off on another journey and is accompanied by angels; they punctuate the journeys. Can angels exist even in Auschwitz?

I had a very powerful week in Montgomery and Birmingham, Alabama. I was part of a delegation of 35 rabbis and other Jewish leaders with T'ruah - A Rabbinic Call for Human Rights, visiting the Legacy Museum and The National Memorial for Peace and Justice, both created by the Equal Justice Initiative. In Parshat Vayera in the Torah, we read the painful story of Akedat Yitzhak, the binding of Isaac. This episode reflects on how this morally problematic story mirrors contemporary issues of racial injustice.

The stories in Genesis are full of depth, mystery and profound lessons for each generation. Parshat Noah begins with the story of the catastrophic flood and ends with tale of The Tower of Babel. Michael Kagan, a friend and teacher in Jerusalem, shares some deep insights on this Babel story its comment on human civilization in a conversation with Rabbi Marc. Apologies if the sound quality is not as good as usual.

This week we begin the Torah over again with Bereshit, Genesis. Adam, the first human, was created on the sixth day, seemingly as the pinnacle of creation before the first Shabbat. The eternal question is whether the creation of humanity was a good thing or not.