Parshat Re’eh: Seeing Clearly

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This week’s parsha (Re’eh) opens and closes with a keyword: To see. It begins with “Re’eh!” “See!” the choice you have before you to receive God’s blessings or curses. It ends with the mitzvah of “olat reiyah,” (the appearance-offering) when one would bring an offering and “see”/“be seen” by God in the mikdash. What is the relationship between seeing and being seen by God?

The olat reiyah was brought as part of the aliyah la-regel, the pilgrimage made on the three major festivals to the mikdash. While only men were obligated to bring an offering, women could participate in the pilgrimage and according to some sources, were even required in aliyah la-regel. The Talmud teaches that the prophet Jonah’s wife took on this mitzvah. This shows there was flexibility and potential inclusion for the women to take part in the mitzvot of aliyah la-regel. 

The language of the biblical source for the olat reiyah offering is ambiguous: “all your males shall be seen the face of God” (Devarim 16:16). Are they seeing or being seen? How can one see “pnei,” the face of God? The midrash Sifrei (re)interprets as follows: “If you do this, I will “free” (“poneh” which sounds like “pnei”) Myself of all My affairs and occupy Myself with you alone.” When we give of our time and possessions to see others and serve Hashem, God sees and blesses us. 

This mitzvah of the appearance-offering is also mentioned in the blessings on the Torah which we say each morning. It is listed among other mitzvot of loving-kindness for which there is “no fixed measure.” Why is the bracha on the Torah filled with mitzvot of giving either to God or others? Rav Aaron Lichetnstein zt”l teaches that this conveys to us the essence of Torah. Torah without chesed is “flawed.” Torah at its core should make us kinder, more giving human beings. As we begin the month of Elul, this is an opportunity to refocus, be more attentive to the needs of others and in turn be rewarded with being seen and blessed by God. Shabbat Shalom – Karen Miller Jackson

Parshat Ekev: Attitude of Gratitude

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Parshat Ekev contains the source for one of the only biblically mandated blessings: Birkat Ha-mazon. The context and interpretation of this mitzvah contains a life lesson which goes beyond the realm of food. It is a reminder not to take basic things in life for granted and to view them as precious gifts.

Devarim 8 describes the treasures which await B’nei Yisrael when they enter the land of Israel. After encountering this bounty, the Torah urges: “And you shall eat, and be satisfied, and you shall bless Hashem for the good land he has given you.” This verse is ambiguous. “You shall eat and be satisfied” is clearly a prediction, but what about “and you shall bless Hashem”? Is it a prediction or a command? Shadal provides a psychological interpretation of the p’shat of this verse: At first this expression of thankfulness will happen naturally — it’s a prediction. However, over time it is human nature to forget the source of goodness and take gifts and success for granted. So in the following verse, the Torah commands us not to forget God for the gifts bestowed. The Ramban also says that the people would naturally appreciate the land of Israel and its produce after they enter it, while they still remember the hunger and challenges of obtaining food in Egypt and the desert. The Ramban then adds that Chazal viewed “and you shall thank Hashem” as a command, not a prediction. For both the Shadal and the Ramban, there are times when gratitude comes naturally, and there are times when we need to be commanded to appreciate.

The mitzvah of Birkat Ha-mazon applies in every generation to everyone. Why then do we bless Hashem for the land of Israel whether or not one lives in Israel? Just as Birkat Ha-mazon ensures we don’t take our physical food for granted, so too it ensures we don’t take Israel and its physical and spiritual gifts for granted, wherever we are in the world. Shabbat Shalom🍞🍇-Karen Miller Jackson

Parshat Va’etchanan: Getting Closer

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What do parshat Va’etchanan and the holiday of Tu B’Av (which coincide this week) have in common?

The Shema prayer — the ultimate testament of faith and commitment by the Jewish people to God — is found in parshat Va’etchanan. The first paragraph begins with a challenging command: to Love Hashem. As the midrash Sifrei asks, “How does one come to love God?!” In other words, how can the Torah command such an emotion?! The Sifrei’s answer provides insight not only into how to observe the command to love God but also into how to increase love in human relationships. The Sifrei learns from the second paragraph of Shema, “And these things that I command you this day shall be upon your heart,” that the way to fulfill ahavat Hashem is by performing mitzvot. Acts of lovingkindness and service bring us closer, so to speak, to God. 

A similar idea runs through the closing mishna in Ta’anit, which teaches that Tu B’av (and Yom Kippur) were the happiest days, since the daughters of Israel would go out to dance in the vineyards to meet their love-match. The women would all borrow dresses so as not to shame anyone who did not own a nice white garment. The mishna continues by comparing this matchmaking celebration with the wedding day of Shlomo Ha-melech in Shir Hashirim: “Go forth, daughters of Zion, and gaze upon King Solomon… on the day of his wedding…” The mishna interprets Shlomo’s wedding day as a metaphor for the bond between God and Israel: The day of Matan Torah, God’s gift to Israel and Israel’s building of the mikdash. 

The message of this mishna and the Sifrei: selflessness, acts of giving and sacrifice increase love between the Jewish people and God and in human relationships as well. Shabbat shalom! -Karen Miller Jackson

Parshat Devarim: Words of Optimism

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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

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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

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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

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“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

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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

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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

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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