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Many of our communities,
our institutions,

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are finally coming
face-to-face with brokenness,

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with wrongdoing, sometimes
even tragic wrongdoing coming

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from within their systems
and within our systems.

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Can you speak to how these steps
of personal t'shuvah can be

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brought to the work we
are and need to be engaged

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in our institutions?

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I have found [they] work
on the personal level,

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on the deeply, deeply most
intimate personal level

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of our lives.

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They work on the
institutional level,

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on the broader social
level, on a national level.

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And when we hold
them up, they can

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be a mirror that
illuminates what's

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missing in our processes.

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When we say, wow, there's
some real work that's

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happening here, let's see
where we are, and then you say,

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OK, this confession happened.

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What does it look like?

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Has it done everything
it needs to do?

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Are victims feeling cared for?

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What about starting to change?

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What has changed?

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What hasn't?

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Are we clear that the
person is beginning

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to do the work in a way that
won't cause the harm again,

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that systems are
changing, right?

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What amends have happened?

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What amends haven't happened?

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Are the people who are--
person or people harmed

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getting what they need?

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What apologies have
and haven't happened?

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Are the people who are harmed,
the person that were harmed,

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are they feeling appeased?

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And if not, why not?

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And what needs to happen
to get there, right?

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And most critically,
what needs to happen

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to make sure that this is
never going to happen again?

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And what needs to happen
so that everything that

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happened, steps one,
two, three, and four were

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so profound that when we get to
step five it's obvious, right?

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Naturally, step five
should not be a choice.

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Step five should be a
natural and organic outcome

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of steps one, two,
three, and four.

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By the time you get to
step five, it's like, well,

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so clearly I am so
different and so transformed

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by all of the other things
I've been doing that there's

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no way I could
possibly be over there,

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you know, doing the things--

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the things that I did before,
those horrible things.

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I think so often in
our institutions,

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the more our
institutions of trust

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can show up and act like
institutions of trust

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when things go wrong instead
of offering what psychologist

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Jennifer Freyd calls
institutional betrayal, right,

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which is like another layer of
trauma, another injury on top

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of the original injury, right--

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when I love and feel connected
to a place that is my home

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and it doesn't live up to my
expectations, when I'm harmed,

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then it's another
layer of trauma.

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And when it shows up
and is there for me

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when I need it,
even if it's not,

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you know, 70 squagillion
dollars, if they just

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show up and say you have
needs now and I see you,

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I think it just does so much
for people's sense of humanity

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and being seen.

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Our institutions
have deep work to do.

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What do you describe as
institutional courage?

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So this is also--
that's also a phrase

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from the work of Dr. Jennifer
Freyd, who is tremendous.

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Institutional courage is not,
as she says, a binary, right,

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that there are not
institutions that are brave

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and institutions that
are not brave, right.

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It is a journey, and
every institution

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needs to find their
way step-by-step

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and to do the
thing that is scary

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but that meets the needs of
the people that were harmed,

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that is the thing
that feels vulnerable

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but that attends to the needs of
the people who have trusted it

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and then to walk the next step.

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And what is the next
step after that, right?

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OK, it's great that we did
this, but we can't stop here.

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What is the next
thing after this

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that we can do to
be bigger and braver

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and to better model
our Jewish values

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and to better be an example
of what caring for our people

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really can be and that
every time an institution

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takes that step, it shows
every other institution

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what's possible.

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And it offers more healing
and more light into the world.

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And it cares better for
the people who need it to.

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