Parshat Terumah: Places for Prayer

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“We shape our buildings; thereafter they shape us.” -Winston Churchill

Parshat Terumah contains the commandment to build the mishkan: “They shall make Me a sanctuary and I will dwell among them.” How does the mishkan – a physical structure – inspire closeness and connection to God? How is this achievable today?

The commentaries debate whether the mishkan was an ideal or a necessary accommodation. The second half of Shemot is dedicated mostly to the description of the mishkan, interrupted in the middle by the narrative of the sin of the golden calf. The midrash Sifre sees a direct connection and explains that the gold in the mishkan attones for the gold used to make the golden calf. Rashi similarly teaches that there is no chronological order in the Torah and the command to build the mishkan actually took place after the sin of the golden calf, as atonement and tikun. The Ramban however, sees deep relevance in the placement of the command to build mishkan after the revelation at Sinai: “The glory of God that dwelt on Mount Sinai, hiddenly dwells upon the mishkan.” The mishkan and later the mikdash was a center where people could go to feel God’s presence. Today, this applies to a Beit Knesset or Beit Midrash called by the Sages, a “mini-mikdash.”

Yet, there is another dimension to the purpose of the mishkan: so that God will “dwell among them” – the people. Cassuto writes that the ultimate purpose of the mishkan was for the people to feel that God was in their midst. The building itself was not the goal, but rather how it inspired the people within. This idea is also expressed in Talmud Berakhot when it teaches that a person should enter two doorways in a synagogue before praying. This provides an opportunity to be mindful about entering a place of prayer, a “mini-mikdash.” 

The movement through the doors, and the experience within, can hopefully inspire us to move closer and feel more connected to God and community. Shabbat Shalom -Karen Miller Jackson 

Parshat Mishpatim: Chesed and Compassion as Prayer

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What is the relationship between social responsibility and tefilla? Two verses in parshat Mishpatim highlight God’s particular attentiveness to the cries of the vulnerable and oppressed.

The Torah warns against ill-treatment of a stranger, orphan or widow: “If you mistreat them, as soon as they cry out to Me, I will hear their outcry.” The verse contains three instances of double language: aneh-ta’aneh, tza’ok-yitzak, shamoa-eshma. This emphasizes that just as the victim will feel the pain of mistreatment more deeply, God will hear their cries and respond to their suffering more urgently. 

This unique and direct link with Hashem is also seen through the Torah’s instruction on how to loan money to the poor without taking advantage of them. It states: “If you lend money to My people, to the poor among you…” Rashi citing midrash Tanchuma explains that by referring to the person in need as “My people,” it is God’s reminder to treat him honorably, as he is “with God.” Also, “the poor among you” – be compassionate by considering yourself as though you are among the poor of your people. The Sefer HaChinuch explains that through this mitzvah we will be trained and habituated to the trait of kindness and of mercy. Indifference increases suffering, while developing and practicing compassionate behavior, leads to a more compassionate world. In the biblical world orphans, widows and the poor were among the most vulnerable. Therefore, it is through sensitivity to their experience and acts of lovingkindness, that we can develop a closer connection to God. 

When Rabbi Abraham Joshua Heschel marched with Dr. Martin Luther King in support of the civil rights movement, he said, “I felt my legs were praying.” May all of our acts of chesed and protests of injustice be like prayers and draw us closer to God. Shabbat Shalom -Karen Miller Jackson 

*Photo from https://www.jta.org/2012/01/10/ny/their-feet-were-praying : Martin Luther King Jr., left, and Abraham Joshua Heschel, right, during Selma march in 1965. (Courtesy of Susannah Heschel)

Parshat Yitro: Are the Ten Commandments Special?

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In parshat Yitro we receive the Ten Commandments, which are thought of as the basis of Torah. Some commentaries teach that all ten were spoken directly by God to the people of Israel. Moreover, they were written on luchot (tablets). Given their foundational status, why don’t the aseret ha-dibrot feature more prominently in tefilla and how do they continue to resonate in our world today? 

In fact, the Ten Commandments were originally said in daily prayer. According to Mishna Tamid, the kohanim recited certain prayers in the mikdash, including Shema and aseret ha-dibrot. However, explains the Talmud Yerushalmi, they were removed due to the “arguments of the heretics,” who claimed that “only these were given to Moshe at Sinai,” not the rest of Torah. Even though various rabbis tried to re-insert them into daily tefilla, the Talmudic Sages rejected these attempts to refute the claims of the heretics. 

Over time, Jews found ways to promote the Ten Commandments in tefilla, while adhering to the decree of the Sages. Yerushalmi Berakhot teaches that the aseret ha-dibrot – originally said alongside Shema – are actually contained within the words of Shema. The Rema states that they may be said by an individual but not as part of communal tefilla. Many communities developed the (once debated) custom to stand during the Torah reading when the Ten Commandments are read publicly. 

This process highlights that the Ten Commandments were treasured by the Jewish people throughout history, representative of our relationship with God and Torah’s contribution to the world. They encapsulate and express the deep continuum between interpersonal mitzvot and mitzvot between man and God. This week in particular, after the devastating earthquake, the dibrot are a reminder that each life lost was created in the image of God and that the praiseworthy efforts to aid the suffering is a mitzvah in the eyes of God and humanity. Shabbat Shalom -Karen Miller Jackson

** photo by IDF spokesperson’s unit משלחת צה״ל “ענפי זית” בטורקיה 🇹🇷🇮🇱https://www.facebook.com/IDFspokeperson/posts/pfbid027v7g5K4mHqVfaerCMgnUGhYW4eZk6moQyu3QtYugsb4T5GAYPu4rgtBdnFekpTQSl

Parshat Beshalach: Engaging Women

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How do we imbue our girls with a sense of confidence and self-worth? How do we teach the value of modesty (inward and outward) while encouraging young women to pursue their talents and dreams? How can women feel more connected to communal prayer? Miriam, in parshat Beshalach, provides a model. 

According to Rashi based on the Mekhilta, after the splitting of the sea, Moshe leads the men in singing “az yashir” and Miriam leads the women. Some commentaries understand this to mean that Miriam led the same “az yashir” for the women and the Torah just recorded a shortened version. However, the slight difference in language and other new elements suggests that Miriam’s song was unique and distinct.

First, Moshe says “I will sing (ashira) to God” and Miriam says “Sing (shiru) to God.” In addition to singing, Miriam took a tambourine in her hand and all the women came out after her “betupim u’vimcholot,” with tambourines and dances. Where did they get musical instruments in the middle of the desert? The midrash Mekhilta teaches that the women, while still in Egypt, believed deeply that God would redeem them, and therefore they prepared tambourines, anticipating that they would be celebrating miracles in future. The nation sang a song of gratitude, but the women added a unique element to the song – tupim u’vimcholot, a musical celebration reflecting deep faith. Miriam inspired the women of her generation to find their voices and express themselves in religious life. Following Miriam’s example, by creating opportunities for girls and women to express themselves, the whole Jewish people will be enriched. 

In biblical times, the women’s faith and gratitude were so great that they too wanted to express this in song. Today too, as girls and women are searching for more connection, this model of women alongside men, empowered yet distinctive, can be a source of inspiration in our communities. Shabbat Shalom – Karen Miller Jackson

  • image: The Songs of Joy, James Tissot c. 1896-1902, thejewishmuseum.org

Parshat Bo: Light at Night

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Did the Exodus from Egypt take place during the day or night? Why is parshat Bo so ambiguous regarding the timing of this seminal event in the Torah? 

First, God promises to bring the plague against the first-born at around mid-night (“k’chatzot”) after which the people would leave Egypt. Then, God’s promise is fulfilled in the middle of the night (“b’chatzi halayla”). Pharaoh, in response to the suffering, commands Moshe to take the Israelites out in the night. However, Moshe had instructed the people not to leave their homes until the morning. It also states that God took them out of Egypt on “that very day,” understood by some commentaries to mean in full daylight. This tension in the verses – night or day – is also expressed in mishna Berakhot in discussing the mitzvah to remember yetziat mitzrayim. Rabbi Elazar ben Azarya teaches that while there is a clear biblical source to remember the Exodus during the day, he was unsure of the source for remembering it at night, until Ben Zoma enlightened him. Hence, the Talmud teaches, the third paragraph of Shema, “Vayomer,” is said at night as well as in the morning, since it contains within it remembrance of the Exodus.

Ramban resolves the ambiguity of the timing of the Exodus as follows: B’nei Yisrael left Egypt in the daytime, so all could see, but the process of geula began at night. Mid-night then is a turning point, when the seeds of potential for redemption begin. This association of mid-night as beginning of the redemption process is reinforced in the midrash about King David, who would learn Torah until mid-night (for protection) and from then on sing songs of praise to God. 

Recounting the Exodus – specifically in tefilla of day as well as night – testifies to the Jewish people’s ability to flourish through periods of light and endure throughout times of darkness. Shabbat Shalom – Karen Miller Jackson

Parshat Va’era: Personal and National Healing

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Parshat Va’era contains numerous requests for prayer and healing, surprisingly, from Pharaoh. During the plagues, Pharaoh asks Moshe to pray to God for him. The word which Pharoah repeatedly uses is ויעתר, “to entreat.” An exploration of the various uses of this word in Tanach provides a powerful message about prayer for healing and for current events in Israel.

The first occurrence of ויעתר, entreaty or petitioning of God, is when Yitzchak prays for a child. The Sages debate the deeper meaning of the word ויעתר. One interpretation: Yitzchak’s prayers become more frequent and urgent. Entreaty here means prayer in abundance. Pharaoh, however, does not pray himself, he entreats Moshe to pray. The midrash explains that Pharaoh was too full of pride and arrogance to have his prayers heard. Only Moshe’s pleadings on his behalf could be effective. From this we learn that haughtiness and intractability can block tefillot from being heard. In order to be able to petition God for mercy toward us, we need to be open to modifying our own frame of mind and foster compassion within ourselves. 

These examples are about prayer for individual healing. In Yirmiyahu, the root “עתר” is applied to the healing of the nation of Israel. Even amidst the destruction God promises, “I will heal them and reveal to them abundance (עתרת) of peace and truth.” The midrash learns from this that communal prayer – עתרת – is only heard when there is shalom amongst the people.

The past few weeks in Israel have been filled with genuine uncertainty and protests, alongside extreme and detrimental language, over proposed plans for judicial reforms. The biblical term for entreaty – עתר – provides a model for modern Israel: Effective change and national healing comes about by promoting peaceful debate with a dose of humility. Shabbat Shalom – Karen Miller Jackson 

*Israelis protest against Prime Minister Benjamin Netanyahu’s government, in Tel Aviv, on January 14, 2023. (Jack Guez/AFP) From Times of Israel https://www.timesofisrael.com/some-80000-rally-in-tel-aviv-against-governments-sweeping-judicial-overhaul/

Parshat Shemot: On Crying and Redemption

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What prompted the redemption from Egypt? One significant word in parshat Shemot marks the turning point from enslavement to freedom.

After years of suffering, b’nei Yisrael cry out (“va-yiz’aku”) from the overwhelming burden of bondage and their cry rose up to God. Then God hears their groan and sees their suffering. What is the significance of this moment? Rashi interprets: God directed His heart to them and no longer remained hidden. Ramban highlights the role of Israel in prompting the ge’ula: Israel’s cry, meaning their prayers, stirred God’s mercy. This is similar to Ramban’s opinion elsewhere, that the epitome of prayer is when one calls out to God in time of distress. Ramban also teaches that the time of ge’ula (redemption) had already passed and the people were not worthy of being redeemed. Yet, their deeply emotive tefilla had the strength to start the redemption process. As Nechama Leibowitz writes, “The sudden and successive re-appearance of the Divine name in the text signaled the end of the period of [God’s] estrangement from the world.” 

This “crying out” recalls another story in Torah, also of nearly lost hope. In Sodom, an outcry – “tze’aka” – reaches God. The midrash teaches that this was the cry of a young maiden, one of Lot’s daughters, who had tried to help and feed a poor man. When the men of Sodom found out and wanted to burn her, her cry was so powerful that it reached God, who then descended to Sodom. God is especially responsive to the outcry of those who are suffering. 

The Torah also instructs us not to oppress the stranger, widow or orphan, because God will immediately hear their outcry. “Tze’aka” demonstrates the power of prayer, no matter how distant God seems. Redemption comes about through tefilla and by fostering the ability to hear the cry of the vulnerable and suffering around us. Shabbat Shalom -Karen Miller Jackson

Parshat Vayechi: On Parenting and Shema

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“Ilan, Ilan, with what shall I bless you? …May it be God’s will that all saplings which they plant from you be like you.” -Taanit 5b

As parents, we often hope that our children will choose to follow the path we have chosen in life. Yet, we also want them to grow and become independent. Yacov’s parenting, in parshat Vayechi, provides a model for how to relate to children who may choose different values than our own. 

The parsha contains two moments when Yacov expresses concern about the path his descendents will take in the future. When Yacov meets Yosef’s sons, Menashe and Efrayim, for the first time he asks, “Mi eleh?” “Whose are these?” Rashi explains – they did not look worthy of a bracha. Rabbi Benny Lau suggests that this was because they looked Egyptian and Yacov wondered, how are these related to me? Yet, Yacov decides to bless them nonetheless. How appropriate that this is the bracha with which we bless our children on Friday night. No matter what – we continue to bless them in the hope that they internalize our values and find their way to commitment to Torah. 

Also, in Bereshit 49, Yacov calls his children to gather at his bedside twice. Rashi explains that the repetition is due to the fact that Yacov wished to reveal the future to them, however the Divine presence departed from him. The midrash elaborates: Yacov feared that his children might have a “machloket,” or cause to reject God. His children reassured him by saying “Shema Yisrael (Yacov’s other name), the Lord is our God, the Lord is One.” Ya’acov, in his relief, answered ברוך שם כבוד מלכותו לעולם ועד, “Blessed be the name of God’s glorious kingdom forever and ever.”
The Shema is the greatest statement of our belief in God and yet it is also associated with this dialogue between Ya’acov in his children, an expression of apprehension of what will be in the future. When we recite the Shema we recall this interaction, perhaps with fears of our own. Yet, by saying Shema and “baruch Shem” we strengthen our belief and reinforce our hope for the future. Shabbat Shalom -Karen Miller Jackson

Parshat Vayechi: Posture in Prayer and in Life

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What is the purpose of the various movements and bowing in prayer? Parshat Vayigash and hilchot tefilla provide insight for individuals as well as for people in leadership roles.

The midrash notes the emotionally charged word which the Torah uses when Yehuda approaches Yosef: “Vayigash.” Based on other instances of this word Tanach, the midrash suggests 3 possible interpretations of what “vayigash” expressed: as one would approach in battle, an approach from a place of appeasement or, “hagasha l’tefilla,” approach through prayer. The same word, different connotations; and the person would have very different body language.  

The term “hagasha l’tefilla,” appears in the halakhic literature on tefilla as well. The Rema writes (OH 95:1) that when we are about to recite the Amidah prayer, we take 3 steps forward by way of kiruv and hagasha – a sign of coming close and approaching. Separately, Rav teaches in the Talmud: “One who is praying, should bow in the appropriate places.” One should bow when saying “baruch” and stand upright when saying God’s name. Rav Kook explains that these body movements help instill within us the words of tefilla and a balance between feeling humble before God, but not lowering ourselves too much. The Talmud specifies that the High Priest and King are required to bow more frequently in tefilla, to ensure that alongside their power, they remain humble.

In one of the most popular TED talks ever (although subsequently challenged), Amy Cuddy demonstrates the difference in our body language when we feel victorious vs. when we are sad. She argues that standing in a power pose like Wonder Woman actually impacts a person’s hormones and raises his/her confidence level. May we as individuals and may our leaders find the posture to balance humility and confidence in the way we approach Hashem, in the way we interact with each other, and in the way we serve the Jewish people. Shabbat Shalom -Karen Miller Jackson

Parshat Miketz: Truly Seeing

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One word appears throughout the story of Yosef and his brothers – הכר – to recognize. The word is first used at the lowest point in their relationship. In   Parshat Miketz however, it marks a turning point in the brothers’ ability to recognize each other’s distress and take steps toward healing.  

First, when Yosef is taken down to Egypt, the brothers deceptively dip his famed coat in animal blood. They then show it to Yacov as evidence of Yosef’s death and ask “haker na?!” “Do you recognize this coat?” Later, Tamar says the exact same words to Yehuda, in an attempt to get him to recognize her suffering and take responsibility for her. 

In parshat Miketz this word is used again, when the brothers come down to Egypt during a famine looking for sustenance. They find themselves standing before Yosef and “Yosef recognized (ויכר) his brothers, but they did not recognize (הכירוהו) him.” In fact, it states twice that Yosef recognized them. Why this contrast? Rashi, citing Bereshit Rabbah, interprets the brothers lack of recognition as referring to the past, when the brothers didn’t recognize and treat Yosef as a brother when he was vulnerable. However, the Torah emphasizes that Yosef rose above the past when he recognizes them and has mercy on them. 

Interestingly, this word is also used in the Mishna Brachot’s teaching about when one can begin to say the Shema in the morning: “from when one can distinguish (משיכיר) between blue and white.” The Talmud brings an alternative to this time indicator: “From the time when one sees his friend at a distance of four cubits away and recognizes him.” Perhaps here, like in the Yosef narrative, “הכר” is being used both literally and figuratively. As the new day begins and daylight dawns, we are encouraged to look around more carefully, and to be cognizant of and caring toward others. Shabbat Shalom /Hanukkah Sameach /Chodesh Tov – Karen Miller Jackson