Parshat Devarim: Words of Optimism

Leave a comment

Parshat Devarim, literally “words,” teaches that the language we choose to use can influence people’s motivation levels and feelings of optimism. 

Devarim opens with naming several places where the nation traveled in the desert. However, these places were never mentioned in the Torah before. Rashi teaches that this was how Moshe rebuked the generation whose parents sinned in the desert. Moshe alludes to these events indirectly, out of respect for Israel. Instead of using words which were shaming and demotivating, Moshe models how to speak words of criticism in a way which is respectful and can have positive outcomes. 

Our choice of words can also have a positive affect on our mindset and well-being. Rabbi Yehoshua b. Levi, in Talmud Pesachim, advises not to use negative language. He bases this on the fact that the Torah teaches the value of speaking positively by the addition of extra letters in the Noah narrative. Rather than calling the animals “impure,” the Torah states, “those that are not pure.” Similarly, Joseph Telushkin writes in his book “Rebbe,” that the Lubavitcher Rebbe believed that carefully chosen words could positively influence the emotional state of ourselves and others. For instance, the Rebbe refused to call a hospital a “beit cholim” (house of the sick) but rather called it “beit refuah” (house of healing).

A similar idea can be found in the discussion about the blessing “Yotzer Or,” said before Shema, in Talmud Berakhot. The bracha is based on the words of Isaiah 45: “Who forms light and creates darkness, Who makes peace and creates evil.” However, the phrase “creates evil” is replaced with a euphemism, “Who creates all things,” says the gemara, so as to not mention the word evil in tefilla. 

As we mourn the Temple which was destroyed over baseless hatred, parshat Devarim and the “Yotzer Or” blessing are reminders that speaking respectfully and positively spreads ahavat chinam and optimism in our world. Shabbat Shalom -Karen Miller Jackson

Parshat Matot-Masei: How Leaders Should Speak

Leave a comment

What is the closing message of the book of Bamidbar for Jewish leaders?

Parshat Matot-Masei opens with an unusual topic – the laws of nedarim (vows). The commentaries question why Moshe seems to direct these laws only to “the tribal leaders of Israel.” Ramban comments that this section was in fact said only to the leaders, since the laws of vows required a particular expertise which only these Sages possessed. Rashi however, teaches that these laws were taught to all of Israel, but Moshe taught them to the leaders first, to honor them. Either way, the leaders are singled out as having a unique responsibility when it comes to vows. Vows highlight the power of speech and the significance of words – for the good and the bad – as it says, “[One who makes a vow] must carry out all that has come out of his mouth.”   

Perhaps these laws are placed at this point, as the second generation prepares to enter Israel, to remind the tribal leaders of their responsibility to inspire and lead the people into Israel. This is particularly appropriate as previously the tribal representatives used words to defame the land of Israel in the meraglim story, delaying entry to Israel. Hence, when Reuven and Gad request to settle the east bank of Jordan, they too are told by Moshe to fulfill what they promised “with their mouths,” solidifying their commitment.

Leaders have a responsibility to speak up, speak well, and be a positive influence. To speak up — as in the famous story of Kamtza and Bar Kamtza, where silence and passivity led to the destruction of the mikdash. To speak well — the Talmud (Nedarim!) teaches that Jerusalem was laid waste because the Sages did not say brachot over the Torah before learning. And, as we say each morning, “Please G-d, make the words of Your Torah pleasant in our mouths and in the mouths of all of Your people.” To positively influence — that is the lesson learned from the meraglim and highlighted by nedarim. 

Especially now, during the three weeks, may our leadership be reminded of their responsibility: to speak up for justice, to speak respectfully, and to be a positive influence on the Jewish people. Shabbat Shalom –Karen Miller Jackson

Parshat Pinchas: Change — The Torah Way

Leave a comment

What does parshat Pinchas teach about balancing tradition with innovation and about effecting successful change?

Bamidbar 28 repeats the various types of korbanot (offerings). Why is this repetition necessary? Rashi explains that the first time, in Tetzaveh, was during the inauguration of the mishkan, while now, it is “l’dorot”– to observe for all time. One verse in particular emphasizes the significance of consistent commitment involved in the daily tamid offerings: “You shall offer one lamb in the morning, and the other lamb you shall offer at twilight.” The Ein Yaakov cites Rabbi Shimon ben Pazi who teaches that this verse is “the essence of Torah.” The twice daily ritual creates a framework which shapes us and our relationship with God. According to one position in the Talmud, tefilla was instituted based on the daily tamid korbanot. This also captures the essence of tefilla, strengthening our connection to God daily.

How interesting then, that the korbanot which represent consistency, tradition and devotion immediately follow two episodes about significant change and innovation. First, after the Torah delineates how the land of Israel will be divided, the daughters of Zelophehad approach Moshe with a request for inheritance in Israel, as there were no sons to inherit. Their story highlights a delicate balance between tradition and innovation. The words which characterize their approach are words associated with tefilla: “Vatikravna” (and they drew close) and “vata’amodna” (and they stood). Drawing close — from the same root as korban, and standing — is reminiscent of the amidah. Second, Moshe sees the need to publicly and formally appoint his successor Joshua. Here too, the Torah uses language of devotion and continuity: Joshua is asked “to stand” before the nation and Moshe transfers some of his glory onto Joshua. 

Perhaps there is another reason the command to be punctilious in devotion and offerings to God follows these moments of significant change: To demonstrate how to bring about positive change while standing firm in tradition and religious commitment. Shabbat Shalom -Karen Miller Jackson

*May our tefillot bring nechama to the families of chayalim Shilo Amir z”l and David Yitzchak z”l and may their memories be for a blessing.

Parshat Balak: Aspiring in Jewish Spaces

Leave a comment

“Ma Tovu,” the tefilla inscribed on the walls of many synagogues around the world and recited by many Jews upon entering shul in the morning, appears in parshat Balak. How do these words represent our aspirations for Jewish spaces? 

Bilaam, a non-Jewish prophet, is sent by Balak, king of Moab to curse the Jewish people. Instead, Bilaam ultimately blesses Bnei Yisrael: “How fair are your tents, O Jacob, Your dwellings, O Israel!” The Talmud (Bava Batra) interprets the fairness of the tents as follows: Bilaam saw that the tents of Israel were set up so that windows and doors did not directly face one another, providing privacy and separation. Perhaps this is why the tents are the tents of Jacob, emphasizing individual tribes and family identities. The second half however, refers to the “klal” the collective of Israel. “Mishkenotecha” – according to the midrash refers to the mishkan, where all of Israel comes together to worship Hashem. The two parts of “Ma Tovu” reflect the importance of preserving our identity within our ohel, with like-minded people, while also not losing contact with the klal, with Jews of different affiliations and ideologies.

Why, however, are these words which focus on Jewish homes, shuls and communities said by Bilaam, a non-Jew who wishes to curse us? The Talmud teaches that it highlights his true intention was to specifically curse the centers of Jewish life, which God then turned into blessings. Perhaps, there is a more positive reason – it encourages us to foster relationships with the non-Jewish world outside our Jewish spaces. Just as Bilaam’s intention to curse was turned to blessing, so too, should we work on shifting negative sentiments into positive views of the Jewish people. 

“Ma Tovu” is a 3-part statement of aspiration for our Jewish spaces: to establish strong Jewish identity, to acknowledge the good in other parts of Klal Yisrael and to foster positive relations with the non-Jewish world around us. Shabbat Shalom -Karen Miller Jackson

Parshat Chukat: The Dangers of Anger

Leave a comment

Parshat Chukat seems to be a familiar narrative: Bnei Yisrael complain, Moshe and Aharon intervene and God punishes and forgives. However, it contains a new, unfortunate twist: This time Moshe sins and is punished. What went so wrong and what can we learn from Moshe’s experience?  

After Miriam’s death, the people quarrel with Moshe out of desperate thirst for water. God instructs Moshe to take his staff along with Aharon, gather the people and speak to the rock which would miraculously produce water. However, Moshe and Aharon lose patience and say, “Listen, you rebels…” Then Moshe strikes the rock instead of speaking to it. God says that because he didn’t have faith and sanctify God in public, Moshe is tragically punished: he will not enter the land of Israel. The exact sin is not specified in the Torah. It is clear that Moshe loses his temper with the people and loses control when hitting the rock. This is the view of Rambam, that Moshe’s sin was getting angry and also mistakenly conveying to the people that Hashem was angry with them. Rambam brings this episode (in Shemonah Perakim) to demonstrate that anger is a risky emotion and requires mindfulness and perfecting. 

Rambam’s view on avoiding anger is also expressed in his halakhic writing about tefilla. The Talmud Berakhot teaches that one should have kavanah (intention) in prayer and it is inappropriate to pray from a place of excessive sorrow, laziness, laughter, chatter or frivolity. When Rambam codifies this to law he adds one more emotional state which will disrupt one’s ability to daven properly: anger. By waiting to begin tefillah until the angry feeling has subsided, one learns that anger needs to be regulated and should not be brought along as we approach God in tefilla. 

Moshe provides a lesson: Anger is a natural emotion which can be constructive at times, but unchecked anger, especially in leaders, can have devastating consequences. Shabbat Shalom -Karen Miller Jackson

Parshat Korach: Community

Leave a comment

Community is an essential part of Judaism. Parshat Korach is about the risks of separating oneself from the community, which resonates through today.

Rashi highlights that Korach’s separateness is already expressed in the first verse: “And Korach took…” It does not say what he took; it only lists a few of his followers. Rashi, citing midrash Tanchuma teaches: He purposely took himself out of the community to make machloket (conflict). The story continues with Korach’s claims, refusal to engage in dialogue with Moshe and Aaron and punishment. How surprising it is then that Korach’s “edah” (community) is the source in the Talmud for the requirement to pray in a minyan (quorum) of ten men! (Separately, there is also value placed on praying as part of a tzibbur – of men and women). 

The source for minyan in the Talmud is derived from a verbal analogy in Torah. Vayikra states that God should be sanctified “among” Bnei Yisrael. The word among is also used when God instructs Moshe to separate from “among” Korach’s “edah,” as attempts to reason with them were futile. The word “edah” is also used in the story of the spies, from which the number ten is derived for minyan. So the basis for communal prayer is derived from two groups of great sinners. 

Perhaps this was not only a literary connection, but rather a deeper point expressed by the rabbis. Separating and not engaging with diverse perspectives can lead to isolation and extremism. By deriving minyan from such imperfect models, the Sages encourage openness and inclusiveness within communities. This allows for people of varying religious commitments, or who feel less worthy, to take part in communal prayer. Shabbat Shalom -Karen Miller Jackson

Parshat Shelach: Seeking Positive Zionism

Leave a comment

How is parshat Shelach a model for talking about Israel’s imperfections alongside positive Zionism in our world today? 

As the book of Bamidbar continues to describe Bnei Yisrael’s downward spiral of discontent in the desert, the spies are sent to scout out the land of Israel. Two words in this narrative highlight the depths of the spies’ mistake. Ten of the spies speak “dibbah,” or “libel” about the land of Israel. This negativity spreads among the nation, leading to punishment: that generation would die out in the desert. Rashi comments that “dibbah” refers to being an “influencer.” The spies influenced others to be negative as well. Moreover, the Ramban comments that the spies’ use of the word “efes” was their downfall, as it shut down the possibility of dialogue and conveyed that entering the land was impossible. Both words are indicative of language which shuts down constructive communication and spreads discontent. 

Yet, the parsha also contains seeds of optimism through the mitzvah of challah, the separating of the dough. This commandment originally only applied to Jews living in the land of Israel. However, Rambam teaches, based on rabbinic decree, that the mitzvah of challah should be observed by Jews anywhere in the world, so that it is not forgotten. Rashi, citing midrash Sifre, notes the Torah’s unique and urgent language used regarding mitzvat challah: “בְּבֹאֲכֶם” – “As you enter.” It applies even before settling the land. Perhaps this highlights how easy it is to take the land of Israel for granted. Fulfillment of challah is an expression of appreciation and optimism about Israel throughout Jewish history, whether one lives in Israel or the diaspora. 

The parsha’s language teaches that the mitzvah of challah provides an opportunity to make a tikun (correction) for the communication failures of the spies and to express our appreciation of and hopes for Israel. Shabbat Shalom -Karen Miller Jackson

Parshat Beha’alotecha: Highs and Lows

Leave a comment

What wisdom does Parshat Beha’alotcha* contain on how to view life’s setbacks and successes? 

The parsha describes Israel’s spiritual heights alongside displays of their faithlessness and bitterness. The language of going up appears several times. When Aaron “goes up” (beha’alotcha) to light the menorah, the midrash Tanhuma explains that this gesture signifies God’s exalting of us, Israel. Later, the lifting up of the cloud indicated it was time to “go up” to the land of Israel. And then come the inspiring words we say every Shabbat upon opening the Aron Kodesh, bracketed by two upside down letter “nuns”: 

“וַיְהִ֛י בִּנְסֹ֥עַ הָאָרֹ֖ן וַיֹּ֣אמֶר מֹשֶׁ֑ה קוּמָ֣ה ה’…”

Yet, this theme is interrupted when Israel begins to complain bitterly, spreading negativity and leading to punishment. 

Why was the immediately preceding section bracketed by two upside down letter “nuns”? The Talmud teaches that these “nuns” signal that this section was placed here to pause between the calamities of Israel. The bitter complainers actually followed an earlier failing, when Israel ran away from God at Sinai. The pause provides optimism amidst a series of difficult setbacks. 

The letter “nun” reinforces this idea. The Talmud asks: Why in the acrostic Ashrei prayer is there no verse beginning with “nun”? One answer: the nun is the first letter in the word for the downfall of Israel in a verse from Amos, “She has fallen (naflah) and will rise no more.” Yet, the Sages taught that it should read: “She will fall no more,” a source of optimism. Failures and setbacks will occur, the question is how to overcome them. 

Beha’alotcha provides a healthy perspective: Recognize that life is filled with setbacks as well as successes, try to find points of optimism amidst failure and try to use disappointment as an opportunity and source of growth. Shabbat Shalom -Karen Miller Jackson (*For the next few weeks I’ll be following the Torah reading schedule in Israel)

Naso and Shavuot: Celebrating Teachers

Leave a comment

“Tell me and I forget. Teach me and I remember. Involve me and I learn.” –Benjamin Franklin

Shavuot and parshat Naso contain wisdom on the role of teachers and leaders in Judaism and on the importance of engaging with students in learning.

Birkat Kohanim, which is in this week’s parsha, is one of the oldest recorded sections of Jewish prayer. The biblical verses contain a seeming contradiction. One verse suggests that the kohanim have the power to bless the people: “This is how you are to bless Bnei Yisrael…” However, it also states: “put My (God’s) name on Bnei Yisrael, and I (God) will bless them.” Rashbam explains that God is the source of blessings and the Kohanim only offer up prayer. Rav Hirsch teaches that the kohanim are an instrument through which the brachot are given. Sefer Hachinuch however, explains that the Kohanim are the vehicle through which the bracha is transferred from God to the people. Moreover, the people have a role as well – to desire the brachot. According to this, while God ultimately bestows the brachot, everyone has a role to play in causing the brachot to flow. 

There is a similar discussion around the giving of the aseret ha-dibrot, which we celebrate on Shavuot. The Torah states that God said “all these words” to Israel. However, the Talmud notes that only the first two are in first person, indicating only they were said directly to Israel by God, the other eight were said through Moshe. Furthermore, Rambam lists as one of the thirteen principles of faith that the Torah is from heaven and was given through Moshe. Finally, Rabbi Akiva emphasizes that the people said “yes, yes,” as affirmation of acceptance of each commandment. Moshe and the people were involved in giving/receiving the Torah.

The ambiguity, in both cases, hints at what makes an extraordinary educator and leader. Moshe and the kohanim provide a model of balancing teaching and inspiring students while empowering each individual to find personal connection to Torah and God’s brachot. Chag Sameach and Shabbat Shalom –Karen Miller Jackson

Parshat Bamidbar: Diversity within Communities

Leave a comment

Parshat Bamidbar describes the layout of the camp of the twelve tribes around the mishkan. This is a springboard to contemplate the value of community, without uniformity. 

The Torah states that Bnei Yisrael should camp according to his “standard” (דגלו), under the “signs” (אתת) of their ancestral house. Rashi comments that these unique flags highlight the diversity of the tribes. The midrash Tanhuma teaches that this layout determined which tribes could influence each other. Korah from Kehat was next to Reuven, who they pulled into their attempt to sow discord. The midrash calls this: “woe to the wicked person and woe to his neighbor.” Conversely, Levi, containing Moshe and Aharon, was next to three tribes who became “great in Torah” — “fortunate is the righteous person and fortunate is his neighbor.” Meaning, we are influenced by our neighbors and those we choose to be surrounded by. Yet, the people encamped together. 

A similar idea arises in the context of communal prayer. The Talmudic source for minyan is based on a verbal analogy in Torah. Vayikra states that God should be sanctified “among” Bnei Yisrael. The word “among” is also used when God instructs Moshe to separate from “among” Korah’s rebellious community (edah). The word edah is also used in the story of the spies, from which the number ten is derived for minyan. The basis for communal prayer is derived from two groups of wrongdoers. Furthermore, Rambam writes that communal tefilla is always heard by God, even when there are sinners among them. The Kuzari takes a more positive approach to diversity within communal prayer. He writes that the strengths and weaknesses of each individual can be balanced out when praying together – the individual is like one limb within the necessary whole of the community, the body. 

These sources encourage openness and inclusiveness within communities and allows for people of varying religious commitments, or who feel less worthy, to feel a part of communal prayer. Shabbat Shalom -Karen Miller Jackson