Shabbat Zachor: Open Hearts to the World

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The Shabbat before Purim is known as Shabbat Zachor (one of 4 special Shabbatot beginning in the month of Adar). In addition to parshat Vayikra, the Torah reading this Shabbat includes the imperative “zachor,” to remember what Amalek did to the Jewish people. Why must this memory be expressed out loud and publicly? 

There is a clear thematic connection between Purim and Amalek. The megilla refers to Haman as “Agagi,” which is interpreted as descending from Agag, king of Amalek in Tanach. Amalek in the Torah was the epitome of evil, preying on the weak and vulnerable Israel who had just left Egypt. The rabbinic sages develop this further and characterize Haman as the archetype of antisemitism and baseless hatred. Purim marks our survival and victory over Haman. Yet, before we begin the full-blown celebrations, we pause and remember Amalek’s evil and cruelty. Rambam explains that the purpose of reading parshat Zachor each year is to not only remember the story but to rouse our emotions and to ensure that such evil behavior does not recur in the world. By remembering verbally, we internalize the message of condemning evil. 

Two other occurrences in the Torah of the command “zachor” reinforce the significance of verbalizing to remember. The Torah states “Remember the Shabbat day,” and the Talmud teaches that this is fulfilled through saying the words of kiddush out loud. Similarly, the mitzvah to tell the story of the Exodus on seder night, is one of the ways to fulfill the mitzvah to remember yetziat mitzrayim.

The Torah uses repetitive language with regard to Amalek, “Remember” and “Do not forget.” The midrash Sifrei interprets this as: “Remember” – with one’s mouth and “Do not forget” – with one’s heart. Just before we celebrate, this is an opportunity to be aware of and speak up about the cruelty happening in the world and ensure that our hearts are open. Shabbat Shalom and Purim Sameach! -Karen Miller Jackson

Pekudei: Prayers for Ukraine

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The sanctity of life is a topic at the forefront of world news this week. The idea that all humanity is a unique and holy creation is also touched on in this week’s parsha, Pekudei. 

The parsha contains details on the kelim (vessels) used in the mishkan. One of these objects is the kiyor, the basin, from which Moshe and Aaron are commanded to wash their hands and feet. This practice, referred to by the rabbis as “kedushat yadayim ve’raglayim,” the sanctifying of hands and feet, was also done by kohanim each morning in Temple times. Some halachic authorities view this as the source of the mitzvah to wash one’s hands (netilat yadayim) every morning upon waking. The Kitzur Shulchan Aruch explains that this is because each morning, upon waking, we are likened to a “new creation.” This highlights the kedusha and potential of each person, each day. In this context, it seems to relate only to the particular, the Jewish people.

However, the Torah’s description of the building of the mishkan contains numerous parallels to the story of the creation of the world, inserting a universal element into the meaning of the mishkan. In creation, God bestows holiness upon all humanity, who are created בצלם and בדמות, in the image of God. This seeming tension between the particular and universal within Jewish thought is felt in the Mishna (Sanhedrin 4:5), which says: “Anyone who sustains a life [in Israel], it is as if he saved an entire world.” Some manuscripts do not contain the word “Israel”, implying that this is universal: saving any person’s life is saving an entire world. This is also Rambam’s approach. 

As the world watches the destruction and suffering in Ukraine, these sources are a reminder that God created the whole world and every human being. Following Rambam and the Mishna, we can pray for peace and be mindful that each and every life is an entire world. Shabbat Shalom – Karen Miller Jackson

Parshat Vayakhel: Meaningful Work

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Work is a central theme in parshat Vayakhel’s description of the building/making of the mishkan and the objects within it. This work is referred to mainly as “melakha,” and sometimes as “avodah.” What do these different Hebrew words for work connote and how can this relate to our own work or daily tasks today?

The word melakha which features prominently in Vayakhel, is also a keyword in Bereshit, where God’s “work” – the creation of the world – is called melakha. Another parallel: Both the work of creation and the mishkan cease for Shabbat. Also, the archetype for “work” which is not permitted on Shabbat (the 39 melakhot) is derived in the midrash Mekhilta from the repetition of the command to keep Shabbat in parshat Vayakhel. These parallels suggest that melakha is a type of work which consists of creativity, ingenuity and beauty, such as in God’s creation of the world and in humankind’s ability to create in this world (ie. the mishkan). The word avodah however, has a different connotation. It is used in the decription of the work the Jews did as slaves in Egypt. Moreover, it is also used in rabbinic literature to refer to serving God through either sacrifices or prayer. 

The commentaries question why the work in the mishkan is referred to as both melakha and avodah? The Kil Yakar comments: The word avodah, which connotes serving one’s Master, is used to describe the humbling work of serving God. Melakha, however, is the work which connects heaven and earth, which empowers human creativity in the Divine image of the ultimate creation, the world. Human work contains both aspects.

Work can feel like an obligation or service. But it can also be an expression of creativity, innovation and passion. May we find ways to imbue daily tasks with meaning, while also bringing out our passions and creativity. Shabbat Shalom – Karen Miller Jackson

Ki Tissa: Learning from Shattered Luchot

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What can be learned about leadership from Moshe’s reaction to the golden calf? Is it ever acceptable for leaders to speak or act out of anger? The commentaries on parshat Ki Tissa provide some insight.

When Israel commits the sin of the golden calf, the Torah states that Hashem became angry, so to speak, and Moshe calmed God’s anger. God tells Moshe “leave Me be so that My anger may blaze forth against them.” Yet, after succeeding in turning back God’s anger, Moshe seems to lose control upon coming down the mountain and seeing for himself the people celebrating with the calf. The parallel between God and Moshe’s anger is reinforced by the Torah’s use of the same words: ויחר אף. Next, Moshe throws down the first set of luchot (tablets) and shatters them.

Was Moshe’s shattering of the luchot condoned by God? One view is that not only was Moshe right to break the luchot, but God even agreed with this act. God tells Moshe to make a second set of luchot, with the same words as on the first ones which he had shattered, אשר שברת. This is interpreted in Talmud Shabbat with a wordplay – strength to you (yashar kochecha) for shattering them. Here, God affirms Moshe’s action. A more critical view is found in Devarim Rabbah, where God reprimands Moshe for breaking the luchot. Since Moshe broke the luchot from a place of fury, God punishes Moshe by having him re-make the second set of tablets. Here, Moshe’s greatness is in accepting this.

The Talmud also teaches that the broken luchot were kept in the same ark as the new luchot, due to their sanctity. Perhaps it was also to serve as a warning. The image of carrying the broken luchot can be a reminder to modern leaders as well, who hopefully strive to be like Moshe, that they have a responsibility to not react from anger nor spread enmity, but rather to model good character and temperament toward each other and the world. Shabbat Shalom – Karen Miller Jackson

The Tefillah Paradox: Standardized or Spontaneous?

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Tefillah is such a significant part of our lives. 1 Yet, it contains a paradox – on the one hand, the times we pray and the words we say are prescribed by halakha. On the other hand, tefillah is meant to be heartfelt and filled with kavanah. How does one approach such standardized devotion while retaining continuous intention? The sources of the mitzvah of tefillah reflect this tension and offer some potential insight into this dilemma.

To read more… https://www.matan.org.il/en/the-tefillah-paradox-standardized-or-spontaneous/

Mikdash Habits

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“Meaningful change does not require radical change. Small habits can make a meaningful difference…” -James Clear

There is one word which stands out at the beginning and end of parshat Tetzaveh: “tamid” (continual). The parsha begins with the command to keep the ner tamid burning continually. After describing the priestly garments, it concludes with the mitzvah of continual daily sacrifice – the korban tamid. The mention of the korban tamid is especially curious here, since the Torah lists all of the different types of korbanot in the book of Bamidbar. What is the significance of framing parshat Tetzaveh with the 2 mitzvot which are considered “tamid”?

Rashi interprets both appearances of the word “tamid” as being daily rituals. Rashi defines “tamid” of the ner tamid as lighting “each and every night.” Regarding the korban tamid, Rashi comments – מיום אל יום – from day to day, without missing a day of sacrifice in between. There is great value placed here on daily practices. The midrash further develops this when it compares the continual lighting of the lamp to daily Torah study, which guides people toward mitzvot, acts of lovingkindness and a life of meaning and shields them from stumbling in the dark, leading to transgressions. 

These interpretations all emphasize that it is the small yet daily practices and rituals – uninterrupted and with continual commitment – which have a big effect on building positive behaviors and spiritual growth. This is also the point made by several modern authors on the advantages of establishing daily habits.

Perhaps, this is the theme which frames parshat Tetzaveh, which precedes the sin of the golden calf. Whether it comes to pre-empt or as the antidote to this great stumbling of the Jewish people, this placement suggests that it is the small yet meaningful daily habits and mitzvot which have the greatest effect on how we live our lives. Shabbat Shalom – Karen Miller Jackson

Terumah: The heart of Jewish life

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The mishkan (and later the mikdash) was the heart of Jewish life, where God’s presence resided. The Torah refers to the mishkan as “mishkan ha-edut.” To what does it give testimony?

The midrash Tanhuma suggests 2 possibilities. 1) The mishkan is testimony to the Jewish people’s emunah and acceptance of Torah. This makes sense as this week’s parsha, Terumah, contains the command to build the mishkan which follows Matan Torah. 2) The mishkan was physical testimony to the nations of the world that God forgave Israel after the sin of the golden calf. This reading assumes that the command to build the mishkan took place after the chet ha’egel. Here the mishkan bears witness that God rescinded the decree to destroy Israel after Moshe pleads for Israel. The mishkan signified to Israel and the world, or possibly both, that the brit between Israel and God continues and thrives.

What happens to this testimony after the destruction of the Beit Hamikdash? The Talmudic sages provide two possibilities for where God’s presence may reside in Babylonian exile, where there was no mikdash but there were examples of a “mikdash me’at,” mini-mikdash. Rabbi Yitzchak taught that God resides in the Beit Knesset or Beit Midrash, where the community gathers to pray and learn Torah. Rabbi Elazar taught that the Shechinah resides in the home of his teacher, also filled with Torah. The synagogue, the beit midrash, the home, where Jewish people gather, study and perform mitzvot – these places became the heart of Jewish life in the post-Temple times.

Today too, especially in the face of increasing antisemitism, these centers are an extension of the command to build the mikdash and convey meaning for both Israel and the world. Continuing to study, pray and gather – wherever we can – is the strongest expression and testament of vibrant Jewish life and continual bond between God and Israel. Shabbat Shalom🌸- Karen Miller Jackson

Parshat Mishpatim: From Matan Torah to Social Justice

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What comes after Matan Torah, the spiritual experience of Divine revelation? It is somewhat surprising that what follows is parshat Mishpatim, which contains many laws (“mishpatim”) based on rational and intellectual reasoning for a just and well-run society. Why do these laws, which should come naturally to all societies, follow the unique and miraculous experience of Matan Torah?

This question is reinforced by Rashi who teaches that these laws were also given at Sinai. Rashi’s comment is based on the midrashic teaching that the word ואלה, “and these,” comes to add something to what came previously. Why is it necessary to say these laws (such as damages, murder, theft, kind treatment of the poor, strangers and widows) were also given by God at Sinai? This highlights a deep connection between the awe-inspiring experience of Matan Torah and the basic justice which should make up the fabric of society. The Lubavitcher Rebbe provides another perspective. The Rebbe explains that other nations may come to these laws through intellectual reasoning. However, the only way to ensure true justice will be carried out is if it flows from the Torah and our recognition that “mishpat,” societal justice, is based on faith and is part of the Sinai experience as well. 

Another possible explanation: One can’t separate spiritual devotion to Torah and God from advocating for justice in society. Mishpatim – the imperative to protect the weak and vulnerable – is the direct continuation of the revelation at Sinai. This synthesis can be seen in the work of Rabbi Simcha Krauss z”l, who passed away last week. His dedication to finding resolutions for the plight of agunot was a model of seeking mishpat which flows from and is the essence of Torah. יהי זכרו ברוך. Shabbat Shalom – Karen Miller Jackson

Parshat Yitro: A Deeper Response to Colleyville

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The attack on a synagogue in Colleyville, Texas last Shabbat has left us to yet again process the rise of antisemitism in the US and the world. Parshat Yitro sheds some light on how we can think about this.

Various commentaries question the chronology of events in parshat Yitro. The parsha begins after Amalek waged war on a vulnerable Israel, as they journey through the desert. Next, it is recounted that Yitro (Moshe’s father-in-law) travels from Midian to meet Moshe after hearing about “what God had done for Israel.” Following this, Israel encamped at Har Sinai for Matan Torah. 

The midrash Mekhilta contains a debate regarding the chronology of these events related to the ambiguity of what Yitro heard about. R’ Yehoshua says that he heard about the victory over Amalek. R’ Elazar Hamodai teaches that Yitro heard about the wonders of Matan Torah, which would mean the Torah tells these events out of chronological order. If Yitro arrived later on, why is his arrival placed between Amalek and Matan Torah? Ibn Ezra comments that this is to teach that when we mention the hate-attack by Amalek we should also remember that we have genuine friends and admirers, like Yitro. We must not let experiences of antisemitism jaundice our view of the whole world.

If the true sequence of events was that Matan Torah happened immediately after the war with Amalek, what lessons can be drawn from this? Antisemitism should not define Jewish identity. Rather, it should be built on positive Jewish values, the basis of which is Matan Torah. These interpretations highlight that antisemitism needs to be fought on two fronts: Call out antisemitism but don’t let it distort our view of the world and foster Jewish identity not as a reaction to antisemitism but based on positive Jewish values. Shabbat Shalom – Karen Miller Jackson

Parshat Beshalach: Women Leading the Song?

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Parshat Beshalach contains a song of gratitude sung by the Jewish people after the miraculous splitting of Yam Suf. According to the peshat, Moshe led the men in singing Az Yashir, while Miriam led the women in a short song. However, one particular line points to the women’s involvement and leadership in Az Yashir as well.

The verse, “This is my God (zeh Eli) and I will glorify Him,” is interpreted as the peak of revelation for the Jewish people. Rashi interprets the word “this” to mean the people pointed to God’s glory. Rashi continues citing another midrash: the “maidservants saw at Yam Suf what even the prophets never saw,” meaning everyone, even the lowliest maidservant, received this highest level of revelation at Yam Suf. 

Another midrashic tradition highlights the women’s unique ability to recognize God in challenging times. The Talmud teaches that in the merit of the “nashim tzidkaniyot” (righteous women), the Jews were redeemed from Egypt. These women bravely continued to give birth in the face of Pharaoh’s harsh decrees. They birthed their babies in the fields and had faith that God would protect the children. God performed miracles for them and provided angels to nurse them. As a reward for the righteous women’s actions and commitment, their children followed in their footsteps and were the first to recognize and point to God’s presence at the Sea and proclaim “Zeh Eli.” 

This has been a challenging week in Israel, from the tragic loss of chayalim to continued disruptive covid wave. When we read Az Yashir, may it be a tefillah that when we God-willing one day cross to the other side of these uncertain waters, we can follow in the footsteps of the righteous women and children and say “Zeh Eli,” as we recognize God and express gratitude for our redemption. Shabbat Shalom – Karen Miller Jackson

*Miriam, by Sir Edward John Poynter from The Metropolitan Museum of Art