Bereshit: Rashi and the War for Israel

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As I write this, while Israel is at war for its future, there was no question what to focus on in parshat Bereshit. Rashi’s opening commentary on the Torah affirms our moral right and destiny to live freely and peacefully in Eretz Yisrael.

The Torah seems to begin in a universal manner, describing the creation of the world. So, it is surprising that the first Rashi on Torah emphasizes the Jewish people’s national right to settle the land of Israel. Rashi quotes a midrash in the name of Rabbi Yitzchak who asks why the Torah begins with creation and not with “This month shall be to you the first of months,” – the first mitzvah. What is behind this question? Rashi seems to be asking why the Torah gives all this background about the creation of the world and the history of the Jewish people? Rabbi Yitzchak’s answer: “So that if the nations of the world will say to Israel, robbers! You took the land by force…” Israel can respond, “The Holy One created the whole world, God created it and gave it to them, and by His will He took it from them and gave it to us.” 

Rav Yaakov Medan provides a beautiful insight which connects this commentary more closely with the “p’shat” of the verse. The word “ha’aretz” in the first verse is talking about the creation of the heavens and the earth, but hints at THE “aretz,” which throughout Tanach refers uniquely to the land of Israel. Yet, perhaps there is another prescient message in Rashi, one which is particularly relevant for us now. 
Creation highlights the value of universalism, an ideal within Jewish thought. Yet, we must never lose our national identity and commitment to Zionism in the face of an overemphasis on universality. It was clear to Rabbi Yitzchak and Rashi, to Rav Kook and Ben Gurion, to the brave residents of Southern Israel and today to our precious chayalim, this land was promised to us from the beginning and we have to do everything we can to be worthy of it, enhance it and defend it from those who wish to take it away from us. Shabbat Shalom and B’sorot Tovot –Karen Miller Jackson

Vezot Habracha: Was Shimon Cancelled?

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The final words of the Torah, in Vezot Habracha, contain a message about how to relate to acts of zealotry and intolerance and at the same time, provide a proactive template for how the Jewish nation can allow for diversity while retaining togetherness.

Just as Yacov gives brachot to his sons at the end of Bereshit, Moshe blesses the tribes – Bnei Yisrael – at the end of Devarim. One glaring difference is that the tribe of Shimon disappears from the list in Devarim. Some commentaries explain that the bracha for Shimon was contained within the bracha to Yehuda through the language “Shema Hashem” which contains part of Shimon’s name. Yet the Midrash Sifrei suggests otherwise: Yacov’s blessing to Shimon and Levi condemns their act of zealotry in the story of Shechem. Levi corrected their behavioral tendency toward intolerance and violence. However, the tribe of Shimon continued to act with zealous violence when Pinchas slayed the Midianite woman and sinning Israelite at Shittim. The message of this midrash: The absence of Shimon from Moshe’s blessings of the tribes is a reminder of the dangers of zealotry and intolerance and a rejection of extremism. 

Vezot Habracha also positively advocates for tolerance: “Then [God] became King in Jeshurun…The tribes of Israel together.” Rabbi Shimon bar Yochai likens “the tribes of Israel together” to two separate boats which were banded together and then built upon with impressive edifices. If the ships remain bonded together, the structure endures. If separated, it collapses. Also, Moshe gives brachot to the people as a whole, then to the individual tribes and then concludes with more blessings for the Jewish nation. This movement from national to individual to national highlights the importance of maintaining the individual character of segments of the Jewish people while also serving as a reminder that we are responsible for each other as a nation.

May the completion of the Torah this chag be a continued source of blessing for Am Yisrael. May the voices of tolerance be heard more than the voices of zealotry and extremism. And, may we value individualism and diversity, while also remaining connected to each other as a nation. Shabbat Shalom and Chag sameach! -Karen Miller Jackson

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Raising Up our Falling Sukkah

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What can the Sukkah teach us about walls and structures, about complacency and gratitude and about feeling vulnerable and making peace?

The mitzvah to sit in the sukkah is so that “future generations will know that I [God] caused Israel to dwell in booths” after the Exodus (Vayikra 23). However, the Torah never explicitly mentions these sukkot in the story of the Exodus other than the first stop being at a place called “Sukkot.” Hence, there is a Tannaitic debate about whether these were actual booths, or were referring to the Clouds of Glory which accompanied Israel as they wandered through the desert. This debate conveys different perspectives on the essence of the mitzvah of sukkah.

The Talmud adds another layer to understanding the sukkah: For seven days we leave a permanent residence, di-rat keva (our home) and dwell in a temporary one, di-rat a’ray (the sukkah). Rambam explains that specifically in Tishrei, after the harvest, people’s homes were filled with plenty and they might become indifferent to this goodness. Hence, the command to sit in a sukkah, to increase appreciation and gratitude to God. The sukkah re-acquaints us with the feeling of vulnerability and dependance on God which we experienced in the desert.

Why then would the sukkah refer to Clouds of Glory? Clouds in Tanach are often associated with divine protection and closeness to God. Just before God came down to Har Sinai, the mountain was covered with clouds. In the desert, God provided these “ananei hakavod,” which according to the midrash, protected Bnei Yisrael from the heat and rain and from being attacked by their enemies. The prophet Isaiah describes God’s protection as a cloud, likened to a sukkah, which provides shelter and protection from the elements, and to a chuppah, symbolic of God’s love for Israel. The sukkah, likened to clouds, represents protection, peace and love. 

The idea that sukkot represents both vulnerability and protection relates to the words we pray on Sukkot: “May the All-Merciful One establish for us the fallen sukkah of David.” Here the sukkah is a metaphor for a time past when Israel was a strong nation, united in our land, yet more fragile than perceived.

The sukkah seems to be a perfect reminder of our strength AND our fragility today. The Jewish people are stronger and safer than ever in our land. Yet, surrounded by plenty and beauty, how do we avoid complacency? Perhaps we have retreated too much into our sturdy homes, being too sure of our own opinions. Maybe feeling our own vulnerability might help us understand each other better and bridge some of the divisions within our nation? This year, may the sukkah remind us of our vulnerabilities as a people and may God establish a sukkah of peace over Am Yisrael. Chag Sameach – Karen Miller Jackson

Ha’azinu/Shabbat Shuva: Guide to National Teshuva

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On Shabbat Shuva, in addition to reading parshat Ha’azinu, we will hear the call to teshuva (return/repentance) by the prophet Hosea in the haftarah reading. Hosea along with other sources in Tanach and the commentaries provide a guide to both individual and national teshuva, a particularly resonant combination for our people today. 

The main source for the mitzvah of teshuva appears in Devarim 30. The language there highlights a number of elements in defining repentance. The Torah vacillates between singular and plural language: “You will return to your God…” implies individual teshuva. “God will return and gather you from all the nations…” refers to national return. The verses refer to a return to God, to mitzvot and the nation’s return to the land of Israel. 

Yet, the Sages saw models of teshuva in various biblical stories as well.  According to Bereshit Rabbah, God said that Reuven was the first person to sin and repent. After the brothers threw Yosef in a pit, Reuven did not only return physically (“va-yashav”) to the pit, he repented and attempted to mend the brotherly rift. Reuven, through his individual teshuva, sets a precedent for repairing discord between brothers, for national teshuva. The midrash adds that Reuven is rewarded with his descendant Hosea becoming the prophet and teacher of how to do teshuva. 

Hosea’s prophecy appeals to Am Yisrael to collectively return to God. In this week’s haftarah Hosea highlights two aspects of teshuva: 1) Teshuva needs to be done in steps, as a gradual process. 2) The core of teshuva is through words: “Take words with you and return to God.. Instead of bulls, we will pay [with offering of] our lips.” The key to repentance is verbal acknowledgment, prayer and speaking peacefully. 

Hosea teaches: A return to God and to brother/sisterhood – national teshuva – is possible through small steps and through language of healing and repair. Shabbat Shalom and Chatima Tova -Karen Miller Jackson

Nitzavim-Vayelech: Communal Gatherings

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On two occasions Nitzvaim-Vayelech emphasizes the value of gathering together all of Knesset Yisrael: Men, women, children and strangers. This presents a modern-day model for inclusivity and inspiration within our communities.

Nitzavim opens with Moshe assembling the people before God. The Talmud Shevuot see this moment as a renewal of the brit Sinai, a re-commitment to Torah by the children of those who experienced Matan Torah. This brit included both those present and “those who are not with us here this day.” Ramban and others commentaries understand this brit as including all future generations of Jews as well. 

The parsha closes with a model which can recur throughout time: the mitzvah of Hakhel, to gather the whole Jewish people at the end of the shemita year to hear portions of Torah read out publicly. This took place in Israel while the Temple stood and men, women, children and strangers were commanded and expected to participate. Rashi comments that men came to learn, women (who were then uneducated) to hear and young children to give “s’char” (reward) to their parents who brought them. No matter one’s level of education, the Torah reading would touch the hearts of each person in some way. Rambam explains that whether a person was exceptionally learned or couldn’t understand the words, everyone stood and listened together recalling the giving of Torah at Sinai. 

Other gatherings and communal re-committing to Torah occur several more times throughout Tanach, most notably by Ezra the Scribe. Then the people gathered “as one” and requested the Torah be read to the whole kahal (assembly). This gathering too recalls Matan Torah. It also contains many elements of modern-day Torah readings in shul including: lifting of the open Torah scroll and the reciting of a blessing.  

May we find more ways to create gatherings which are inclusive of others and where we can internalize and be inspired by the words of Torah. Shabbat Shalom – Karen Miller Jackson

Parshat Ki Tavo: Communal Gratitude

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Parshat Ki Tavo opens with an expression of gratitude for Israel and its produce. The interpretation of “bikkurim” – the mitzvah to bring one’s first fruits in Israel to the mikdash – reinforces the Jewish people’s love and commitment to God and Israel throughout history.

Rashi explains that offering the first, often most precious fruits, to God, demonstrated that a person was not “kafui tova,” ungrateful to God. Rambam writes that bikkurim are a reminder to remain humble about our success, and to remember that God is the ultimate source of such blessings. Hence, the verbal recalling of our origins as slaves in Egypt, instilling us with humility and appreciation. In addition to bringing the fruits, a person recites before the kohen: “I acknowledge this day before God, that I have entered the land…” Hence the Sforno and Ramban see bikkurim as an expression of gratitude for the gift of Eretz Yisrael. 

When does the mitzvah of bikkurim apply? Midrash Sifrei states that bikkurim apply as soon as an individual enters the land of Israel and begins to produce fruit. Rashi, however, comments that it began only when all of Bnei Yisrael conquered and inherited the land. According to Rashi, there is a communal dimension which is needed in order for bikkurim to be fulfilled properly. 

Similarly, the expression of gratitude in our daily tefilla contains this dual nature. “Modeh Ani,” an individual’s immediate and spontaneous expression of gratitude, said each morning before getting out of bed corresponds to Sifrei’s understanding of bikkurim: brought immediately by individuals. Then there is a communal gratitude of “Modim,” in the amidah. This gratitude, expressed in the plural, is likened to Rashi’s view that bikkurim be taken only when all Klal Yisrael was settled in Israel. 

The generation entering the land of Israel knows the consequences of spreading ingratitude and negativity about Israel. Bikkurim creates a system for the Jewish nation to practice and ensure communal gratitude and appreciation of Israel throughout all time. Shabbat Shalom -Karen Miller Jackson

Parshat Ki Tezte: Motherly Compassion

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Parshat Ki Tetze contains many mitzvot. One in particular relates to a central theme during Elul and Rosh Hashanah: fostering and praying for mercy and compassion.

What is the purpose of the mitzvah of “shiluach ha-ken,” to send away the mother bird before taking her young or her eggs? The mishna Berachot teaches that one may not add to tefilla the statement: Be merciful with us as “Your mercy is extended to a bird’s nest.” One explanation in the gemara of this ambiguous statement is that it is best not to attach reasons to mitzvot. Still, many biblical commentaries see a deep connection between shiluach ha-ken and the trait of compassion.

Rambam, in Guide to the Perplexed, explains that if the Torah warns against causing such grief to birds, how much more careful should we be not to cause grief to people. The Ha’amek Davar highlights the bravery of the mother bird, who’s intuition is to stay and protect her children – an image of compassion par excellence. The word “rachamim” (mercy) is also related to the word “rechem” (womb), symbolic of the compassion a mother feels toward her child. Perhaps for this reason mothers – Sarah, Hagar, Hannah – feature prominently in Rosh Hashanah liturgy, when we pray fervently for God’s compassion.

The shofar which is blown throughout Elul, in the run up to Rosh Hashana, is also associated with rachamim, as it recalls the ram sacrificed instead of Yitzchak. According to the midrash, God called Moshe to go back up Mount Sinai a second time on Rosh Chodesh Elul. The shofar was blown then to awaken the people to repentance and in prayer for God’s mercy and forgiveness.

By emulating the compassion God has for us in this world – be it toward others or with ourselves – we merit the words of the Talmud, “anyone who has compassion for God’s creatures will receive compassion from Heaven.” Shabbat Shalom -Karen Miller Jackson

Parshat Shoftim: True Leadership

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“True leaders understand that leadership is not about them but about those they serve. It is not about exalting themselves but about lifting others up”. -Sheri L. Dew

The laws of various types of leadership discussed in parshat Shoftim highlights the challenges and moral responsibility involved in being a leader and also empowers individuals in choosing good leaders. 

Alongside the Torah’s command to appoint judges in every town, comes the warning to judges not to show favor or take bribes and: “justice, justice you shall pursue.” When the people want a king, the Torah enumerates various ways the king may abuse his powers – the king must not have too many wives or riches and must keep a Torah scroll with him to be mindful of God and mitzvot. Shoftim also talks about priests and prophets, who are chosen by God. Yet, there are limits to their power – the kohanim don’t receive inheritance and the navi must be careful to only relay the word of God. Along with stature comes sacrifice and responsibility. 

Yet, there is also responsibility placed on the shoulders of individuals.

The Sefer Hachinuch teaches that the biblical command to appoint judges to a beit din (religious court) is “incumbent on every community, in every place.” The establishment of just and moral leadership comes about partly through the people who appoint them. This idea is further reinforced by the interpretation of “צדק צדק תרדוף” – “Justice, justice you shall pursue.” The midrash Sifrei teaches that this means you (the individual) must “seek out the finest beit din.” We, the people, have a call to duty and to ensure justice as well.

These ideas are also reflected in the tefilla we say for the State of Israel. We pray to God: “bestow Your light and truth upon its leaders, ministers, and advisors, and grace them with Your good counsel.” May we choose and be blessed with moral, just and inspiring leaders in our time. Shabbat Shalom – Karen Miller Jackson

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