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

Parshat Beha’alotecha: Highs and Lows

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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

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“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

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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

Parshat Behar-Bechukoti

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“Od yavo shalom aleinu” – Mosh Ben Ari

Why does this week’s double parsha, Behar-Bechukotai, contain not one but two blessings for peace and security in the land of Israel? The answers are especially resonant for Israel today. 

God promises that if we follow God’s laws and mitzvot, we will receive God’s blessings. Rashi sees significance in the order of the brachot: produce, prosperity and only then, peace. Rashi teaches that the blessings conclude with peace to teach that shalom is equivalent to all the other blessings. Without peace, other blessings can’t last. Rav Aharon Lichtenstein z”tl notes the similarity between this Rashi and the final mishna in Shas which reads: God has no vessel containing blessing other than peace, as it says, ‘God gives strength to His people; God blesses His people with peace.’ (Tehillim 29)” Concluding the entire Mishna on this note emphasizes that peace is the ultimate blessing, from which all other blessings flow. 

Similarly, the amidah prayer ends with a request for peace in the paragraph “sim shalom” or “shalom rav.” This is how we take-leave of Hashem in tefilla. Our requests for different blessings in the amidah culminates in the most significant one of all – peace for all of Israel. 

Why then does the parsha contain a double blessing for peace when it states: “You will dwell securely in your land,” and immediately following this, “I will grant peace in the land?” The Or ha-Hayyim explains that each of the two brachot for peace has its own purpose. One blessing is for peace between Israel and its enemies and the other blessing is for Am Yisrael in particular, so that there should not be internal divisiveness among the Jewish people and so that God will plant within us a seed of mutual tolerance. Today especially, may God bless Israel with both external and internal shalom. Shabbat Shalom -Karen Miller Jackson

*photo from Jerusalem’s old city https://thekotel.org/he/124644/ 

Parshat Emor: The Spiritual & the Physical

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As Lag BaOmer approaches, how appropriate that this week’s parsha, Emor, contains the biblical source for Sefirat HaOmer. What is the purpose of counting the days between Pesach and Shavuot? 

In rabbinic literature, these two holidays are characterized by an emphasis on the historic religious events of the Exodus and Matan Torah. However, in Torah, these times are associated with material matters as well: it begins with the barley harvest and ends with the wheat harvest in the land of Israel. Why does the Omer period contain this duality of the physical-agricultural and the spiritual-historical? The Abudarham teaches that we count so that we don’t get distracted by the harvest and forget to focus on Shavuot and Matan Torah. We mustn’t let the physical distract us from remembering the spiritual. Sforno too, highlights the physical-spiritual connection: the sefira each day is like a tefilla, an expression of gratitude to God for the harvest, which we mustn’t take for granted, culminating in Shavuot, a.k.a “chag ha-bikkurim.” 

These interpretations highlight that Sefirat HaOmer teaches the interconnectivity and necessity of the spiritual and the physical. This is also a central theme in the Talmudic story of Rabbi Shimon bar Yochai, who has become associated with Lag BaOmer. At first, Rashbi valued Torah study above everything and derided material things. He criticized Roman structures such as bath houses and bridges, leading to his hiding in a cave for thirteen years. When he eventually emerged somewhat changed, he decided to make a tikkun (fix) in this world. 

The message of Rashbi’s story and commentaries on Sefirat HaOmer, is that we are not meant to live in a wholly spiritual existence, disengaged from the world. At the same time a purely physical existence is devoid of meaning. The Torah approach is to engage in and elevate the earthly by thanking God for such gifts. Rashbi reminds us to look around and ask, “how can I make a tikkun here and now?” Shabbat Shalom -Karen Miller Jackson

Parshat Achrei-Mot/Kedoshim: On Being Holy

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This week’s double parsha, Achrei-Mot Kedoshim, marks a significant turning point in sefer Vayikra and is a springboard for thinking about hierarchies and accessibility of holiness.

The parsha opens with a description of the order of the Kohen Gadol on Yom Kippur in the Temple – the holiest person, on the holiest day, in the holiest place. After more discussion of sacrifices, Vayikra 18 shifts to discussing mitzvot beyond the mikdash, including prohibited sexual relationships and other mitzvot, many of which relate to social relationships and responsibility. One verse in the middle of this list stands out: “Speak to the whole Israelite community and say to them, (kedoshim ti-hiyu) be holy…” For the commentaries, the placement and wording of this verse signaled its overarching value and meaning for each and every person.

After many chapters which were Temple-focused, the Torah emphasizes that not only priests have access to holiness. The midrash Sifra teaches that “be holy” was one of the sections read out to the whole community during hakhel, when all of Israel gathered to hear and learn Torah, emphasizing the potential for all to infuse their lives with kedusha. 

A similar dichotomy is found in Talmud Brachot regarding the source for the earliest time to say Shema at night. The mishna teaches: “From the time a kohen can eat terumah,” likening the saying of Shema to the holiness of the kohanim in the mikdash. Yet, the Talmud suggests other sources, including “the time a poor person comes home to eat their pita and salt.” Learning halakha from the daily routine of a poor person suggests that holiness can be accessed by all. The Talmud reinforces this when it states that the (timing of the) kohen and poor person are of “one measure.” 

“Be holy,” encourages us to aspire to emulate the holiest people and also challenges us to discover kedusha in unexpected places and people. Shabbat Shalom – Karen Miller Jackson

Parshat Tazria-Metzora: Speak Positive

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Humankind is created with the gift of speech and communication. How we use this gift can directly impact perception of ourselves, others and our world. This lesson is conveyed in parshat Tazria-Metzora and in daily tefilla.

The skin disease known as tzara’at is associated with lashon ha’ra (evil speech) in Torah: When Miriam speaks badly about her brother Moshe, she gets leprosy. When Moshe’s hand becomes leprous, Rashi explains that this is because he spoke badly about Bnei Yisrael. Similarly, the name parshat “Me-tzo-ra” is linked by the midrash to the phrase “motzi-shem-ra,” spreading evil rumors. Just as the disease spreads across the body, critical and hurtful language spreads negativity and discord, and it can have disastrous consequences.

Using our mouths responsibly is a value expressed in tefillah too. The Amidah prayer closes with the request “Hashem, protect my tongue from bad”. But speech isn’t only about avoiding the negative. The Amidah also opens with the request: אֲדֹנָי שְׂפָתַי תִּפְתָּח וּפִי יַגִּיד תְּהִלָּתֶֽךָ – “Adonai, open my lips, and let my mouth declare Your praise.” Our prayers are a combination of praise, thanks, and requests for the wellbeing of ourselves, the Jewish people and the world. The focus on speech at the opening and closing of the Amidah is a reminder that in addition to avoiding bad speech and its consequences, using positive language spreads goodness and optimism. Appropriately, the source of the opening verse of the Amidah is Psalm 51, in which King David displays great humility and repentance through his speech. He admits his sins and prays for forgiveness.   

This emphasis on positive words is also seen in tefillat Yom Ha’atzmaut which also cites Tehillim, “Give thanks to God,” and “This is the day that the LORD has made, let us exult and rejoice on it.” This year in particular, amidst all the concern and disagreement, let’s focus on the praise, on speaking about the good in each other and in this precious country, our home. Shabbat Shalom, Chodesh tov and Yom Ha’atzmaut Sameach!! – Karen Miller Jackson

*photo Ben Gurion Declaration of Independence from https://main.knesset.gov.il/en/about/pages/declaration.aspx