Parshat Beshallach: Seeking Emunah

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In parshat Beshallach Pharaoh finally “lets the people go.” Yet, instead of feeling elation, the people of Israel waver. They take leaps of faith toward God and then fall back and express doubt and fear. What can their wavering teach us about emunah (faith) today?

Given Bnei Yisrael’s fragility, God leads them on a long route to avoid war. The Mekhilta explains that by taking the nearer route they may have tried to return to Egypt. This is exactly their sentiment as they find themselves closed in between “Egypt” and the sea. Yet, their fear abates when they see God’s miracles and the sea parts for them. Talmud Sotah adds to the story of wavering faith when it depicts the heads of the tribes arguing over who will jump into the sea first, until Benjamin jumps in. Another version teaches that each tribe refused to jump in, until Nachshon ben Aminadav (Judah) took the initiative. Dr. Aviva Zornberg points out a linguistic back and forth throughout the narrative – va-yar/va-yire’u – to see and to fear, from the same Hebrew root. The antidote to their fear of Egypt is to see God’s wonders and to see Egypt disappear. 

After the splitting of the sea, the people fear only God and have emunah. Yet, almost immediately, their faith wavers repeatedly, as they cry out for water, then bread and question “Is Hashem among us or not?” Next, they face war with Amalek. But here, the people display courage and faith. As they fight, Moshe stands on a hill and holds up his hands. When he weakens, Aaron and Hur help him and his arms remain steady – “vayehi yadav emunah.” Rashi teaches that the word emunah is used here because his hands held up toward heaven inspired faithfulness in the people.

To quote Rabbi Sacks z”l: “A small people that, in the face of difficulty, continues to look up will win great victories and achieve great things.”

The parsha acknowledges that people’s emunah fluctuates during difficult periods. Simultaneously, it urges us to look around and find sources of strength and inspiration – in the commitment of our soldiers, the unity of our people and in our connection to God. Shabbat Shalom -Karen Miller Jackson

Parshat Bo: Enduring Faith

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Did the Exodus from Egypt take place during the day or night? The commentaries on parshat Bo find meaning in this ambiguity. It is a symbol of enduring faith through difficult times.

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. Light is associated with redemption in rabbinic thought. Bereshit Rabbah understands the words “And there was light,” from the creation story, as “corresponding to the book of Exodus in which Israel emerged from darkness to light.” Daylight brings a new day and with it the potential to reaffirm our faith in God and experience redemption. 

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 midnight as the beginning of the redemption process is reinforced in the midrash about King David, who would learn Torah until midnight (for protection) and from then on sing songs of praise to God. According to this reading, redemption begins even while we experience darkness, when we can’t see clearly or know when the light will begin to rise.

Similarly, Talmud Berakhot praises those who conclude the Shema with sunrise and “juxtapose redemption to prayer.” The image of preparing for redemption from midnight and of standing in prayer before sunrise has carried the Jewish people through periods of darkness before and will carry us through the challenges we face today. Shabbat Shalom – Karen Miller Jackson

Parshat Va’era: Recognizing Evil

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Parshat Va’era marks the beginning of the redemption from Egypt. Before, the Jews suffered under Pharaoh’s harsh decrees, now Pharaoh begins to suffer. Before, God seemed hidden. Now, God’s presence was revealed and redemption promised. These chapters resonate today, as the world questions who is the perpetrator of evil and suffering and as we try to breathe and remain strong during difficult times. 

Nechama Leibwitz points out that God’s name is absent from the first two chapters of Shemot. This hester panim (hiddenness) which felt like distance and abandonment, is followed with Va’era, God’s (re)appearance. God even reveals a previously unknown name or characteristic to Moshe. Yet, the people struggled to believe, due to a broken spirit (kotzer ruah) and difficult labor (avodah kasha). Rashi defines this “broken spirit” as a difficulty taking deep breaths due to deep anguish. The midrash teaches that they were feeding off of Moshe’s concerns and doubts. 

Following this, God brings the plagues and proclaims: “I will harden (aksheh) Pharaoh’s heart, that I may multiply My signs and marvels in the land of Egypt.” (Shemot 7:3) The commentaries debate the purpose of the plagues and the hardening of Pharaoh’s heart. Rambam brings Pharaoh as a rare example of evil and cruelty which leads to the loss of free will. Sometimes evil is so terrible it can only be punished and eradicated. Another view is that the plagues were brought to demonstrate God’s wonders and truth. Rashi teaches that this was necessary to inspire the faith of the trodden spirit of the Jewish people. The midrash Sifre says it was meant to bring God’s light and truth to the whole world.

Va’era has two relevant messages for this week: 1) Try to overcome the kotzer ruah we may naturally be feeling after so much loss. 2) There will be times when others can’t recognize and call out real evil, and with God’s help we will continue to spread our light and truth to the world. Shabbat Shalom -Karen Miller Jackson

Shemot: Remembering Our Name

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What’s in a name? Parshat Shemot lists the names of Yaacov’s sons who went down to Egypt. Yet, it also refers without names, to “a man from the house of Levi,” “daughter of Levi,” “daughter of Pharaoh,” and others. Biblical interpreters view the names and namelessness as a reflection of the strengthening or weakening of Jewish identity, particularly in the diaspora.

Sforno comments that the children of Yaacov are named because they lived up to their “names” or good character and family values. However, the generation enslaved in Egypt were not worthy of mentioning by name, hence the anonymity. The midrash, in contrast, teaches that one of the reasons Bnei Yisrael were redeemed from Egypt was that they kept their Hebrew names while in exile. The midrash assumes the next generation carried on the traditions of Yaacov. Similarly, some commentaries say Moshe is an Egyptian name, given to him by the daughter of Pharaoh, yet in Hebrew it alludes to his future role as savior of Israel. Others insist that it is a Hebrew name which was given to him by his mother and kept by Pharaoh’s daughter. A Hebrew name symbolizes Moshe’s future embracing of his identity and traditions. 

When European Jews moved to Israel, some Hebraicized their names to break from their past diaspora identity and highlight their Israeli-ness. Dara Horn has written about the “Ellis Island myth.” She argues that Jewish immigrants to America changed their names to sound more “American” and claimed that they were forced to change their names by officials at Ellis Island. This too highlights the connection between names and retaining or losing one’s identity. 

The book in which the Jewish nation is born is appropriately called Shemot, names. This was a watershed moment for the generation in Egypt and at various times and places in Jewish history. Today too, Shemot is asking us to stand strong and answer to the name of our nation. Shabbat Shalom -Karen Miller Jackson

Parshat Vayechi: Blessings and Chizuk

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There are two scenes of Yaacov blessing his children or grandchildren in parshat Vayechi. Both times we feel Yaacov’s tension and concern about whether or not his descendents will live up to their potential and be a blessing. Both times the next generation rises to accept their destiny.

When Yaacov is about to bless Yosef’s sons, Menashe and Efraim, he suddenly asks, “Mi eleh?” “Whose are these?” Rashi explains – Yaacov saw that in the future some of their descendents would not be worthy of a bracha. Rabbi Benny Lau suggests that this was because they looked Egyptian and Yaacov wondered, how are these related to me? Yet, Yaacov decides to bless them nonetheless and they become part of the twelve tribes. Appropriately, this is the source for the blessing we give our children on Friday nights.

Next, in Bereshit 49, Yaacov calls his sons to gather at his bedside twice. Rashi explains that the repetition is due to the fact that Yaacov wished to reveal the future to them, however the Divine presence departed from him. The midrash elaborates: Yaacov feared that his children might have a “machloket,” or cause to reject God. His children reassured him they have no machloket by saying “Shema Yisrael (Yaacov’s other name), the Lord is our God, the Lord is One.” Yaacov, in his relief, answered “Baruch shem…,” “Blessed be the name of God’s glorious kingdom forever and ever.” Here, the Shema is a sign of children giving chizuk to their parents.

 We continue to bless our children in the hope that they internalize our positive values and maximize their potential. Like Yaacov, we have been blessed with a generation of children who have affirmed their incredible commitment to the Jewish people and who are a source of strength and inspiration for Israel. May the memory of those we have lost be for a blessing. May Hashem protect our soldiers and bring them home victorious soon. Chazak, chazak ve’nitchazek. Shabbat Shalom -Karen Miller Jackson

Vayigash: Achdut

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Vayigash is the parsha of achdut (Jewish unity). Before Oct. 7th we longed for more achdut. Since Oct. 7th we have been carried by the spirit of our people’s togetherness. Going forward, how do we preserve this achdut in Israeli society despite our differences? The approach of Yehuda toward Yosef provides some insight.

“Then Yehuda approached him [Yosef]…” This was a pivotal moment in the story of Yaacov’s sons. At their lowest point, the brothers could not speak peaceably with Yosef. Rashi characterizes their feelings of disdain as having “moved on from all feelings of brotherhood.” In parshat Vayigash, Yehuda (who doesn’t realize that he is speaking to his brother) speaks at length to Yosef, in the hopes of saving Binyamin as he had promised his father. 

Bereshit Rabbah likens this encounter to a well with good, cold water at the bottom, which is out of reach until someone ties rope to rope and draws from it and drinks. So too, Yehuda approached Yosef with many words until he found the ones which touched Yosef’s heart. The physical approach, along with words, communication, are the keys to bridging deep divides. 

The haftorah too, contains a vision for Jewish unity, particularly for modern Israel. Yechezkel is told by God to take two sticks and write on one the name Yosef (Ephraim and the tribes of Yisrael) and the other Yehuda and then, “Bring them close to each other, so that they become one stick.” Rav Avraham Yitzchak HaCohen Kook quoted this prophecy in his eulogy for Theodor Herzl and calls the secular Zionist movement the footsteps of the messiah son of Yosef. 

Rav Kook was a model for approaching and drawing closer to parts of Israeli society who thought and lived differently. How can we walk in the footsteps of Yehuda, Yechezkel and Rav Kook? By seeing what they all saw – we are one people. Shabbat Shalom -Karen Miller Jackson

Miketz: Faith and Effort

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Yosef has experienced a number of lows in his life by the time we encounter him in parshat Miketz. He was thrown into a pit, brought down to Egypt and then imprisoned. The commentaries draw insights from Yosef about enduring hardship, balancing faith in God with human hishtadlut (effort) and how not to give into despair.

Yosef, in the hope of going free, asks the chief butler: “But remember me when all is well with you again, and do me the kindness of remembering me to Pharaoh…” However, says the Torah, the chief butler “did not remember him…he forgot him.” Numerous commentaries read this double language as deep forgetting – he removed Yosef’s suffering from his mind and his heart. 

Rashi, citing Bereshit Rabbah, teaches that Yosef remained in prison an extra two years because he put his trust in the chief butler. The repetition refers to forgetting him on that day and also thereafter. The midrash reinforces this through a verse from Tehillim: “Happy is the man who makes the Lord his trust, who turns not to the arrogant…” If this is so, what need is there for us to do our part, our hishtadlut, to bring about our freedom? Other sources emphasize Yosef’s mistake was putting too much faith in outside help. The Kli Yakar comments that when he used conditional language (“but remember me…) it indicates that otherwise he would lose hope. 

The combination of physical effort and spiritual faith is a defining characteristic of Hanukkah. The Hasmoneans did their part and God brought the miracles. As Rabbi Sacks writes: “We need both: human effort and Divine favor. We have to be, in a certain sense, patient and impatient – impatient with ourselves but patient in waiting for God to bless our endeavors.”

May we follow in Yosef’s footsteps and keep up the incredible efforts and deep faith we are seeing around us and may we merit remembrance and miracles, salvation and victory. Shabbat Shalom -Karen Miller Jackson

Vayeshev: Shining the Light of Moral Strength

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What can leaders today learn from Yosef? Yosef’s beginnings in parshat Vayeshev do not portend a great leader, even if his dreams predict otherwise. He is busy stirring up his brothers’ jealousy. The midrash depicts him as self-interested and frivolous. Yet, from the moment he is thrown into a pit, Yosef undergoes a transformation of character and emerges from dark times into a leader who spreads the light of his identity and faith to the outside world.

After the Torah describes the sale of Yosef, he is “taken down” (hurad) to Egypt. Midrash Bereshit Rabbah sees deeper meaning in this “yeridah” (descent) and understands it to be a spiritual decline. Yosef, perhaps at his greatest low, immersed in Egyptian culture, finds himself alone with Potiphar’s wife, who tries to seduce him. According to one Talmudic opinion, Yosef intended to sin with her. Only when he looked up at the window and saw an image of his father did he overcome his temptation and act responsibly and righteously. Alone, in a foreign land, this was a great test of faith. When he reacts with moral strength, this is a sign that he was destined to be a true leader.

Hanukkah too, is a time which spotlights the darkness of Jewish assimilation. The Maccabees were battling fellow Jews who chose Hellenistic cultural trends over Judaism and were willing to abandon core Jewish beliefs and mitzvot. The antidote to this, can be found in the way we light the Hanukkah candles. The Talmud teaches: “It is a mitzvah to place the Hanukkah lamp at the entrance to one’s house on the outside.” The Hanukkah lights are a reminder that by strengthening the light in our home – tradition, identity, morality and faith, we then can shine those values outward to the world. 

Yosef and Hanukkah’s message for leaders today: Cultural and ideological trends have led to a distorted view of reality and darkened the light of moral clarity. True leaders are those who can distinguish between good and evil, light and darkness. Shabbat Shalom and Hanukkah sameach -Karen Miller Jackson

Vayishlach: Embracing Our Name and Destiny

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A number of commentaries understand Yaacov’s encounter with an “ish”/angel in parshat Vayishlach to be the story of the struggles of the Jewish people with their enemies throughout history. According to this view, what can be learned from Yaacov and applied to the battle against today’s vehement strain of Antisemitism?

The idea that Yacov and Esav are not just individuals, but also the fathers of two nations, is already conveyed by God to Rivka when they are struggling inside her. The midrashic rabbis identify Esav or Edom with Rome and later commentaries with Christianity. Hence, when Yacov wrestles with the “ish,” this is interpreted by the midrash and Rashi to be the guardian angel (representative) of Esav. Many sources read this episode as foreshadowing the continual struggle between Judaism and Rome/Christianity and Yisrael. The Ramban writes that Yaacov’s strife with Esav is a “remez l’dorot” (hint to future generations) – an eternal conflict between the children of Yaacov (the Jewish nation) and the children of Esav (the Christian world) until Yaacov ultimately prevails. These perspectives are understandable given that many of the biblical interpreters lived in exile and suffered persecution or discrimination by the hand of their “Esav.” Today, with our own homeland and army, it may be time to add new perspectives and interpretation to this new stage of our story.

When the “ish” blesses Yaacov with his new name – Yisrael – this too becomes a source of resonance for the commentaries. Rashi writes that he is called Yisrael so that now he can face Esav and the world with noble leadership – “serara.” In contrast, the name Yaacov is connected to duplicity or concealment. Yaacov can only overcome the hate of Esav when he embraces his destiny as Yisrael: Forthright, strong, confident and proud in his identity. 

Today we are feeling the struggle, the sense of discord through the current face of Antisemitism and anti-Zionism. Yet today, with our own homeland, like Yaacov, we can draw on the strength and confidence to embrace and stand strong in who we are: Yisrael. Shabbat Shalom -Karen Miller Jackson

Parshat Vayetze: Prayer over Despair

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“Every place I go, I am going to Eretz Yisrael” – Rebbe Nachman of Breslov

Parshat Vayetze begins with Yaacov’s journey away from his home to Haran. This seems at first to be the reverse of Avraham’s “Lech Lecha,” as Yacov leaves Israel. However, the commentaries see significance in his journey, in tracing his footsteps. His journey, beyond the physical, is also about his transformation from a place of uncertainty and fear to a place of faith, spiritual growth and return to Israel. 

Yacov finds himself literally and figuratively in darkness and exile. He “encounters” a place, “vayifga ba-makom.” Rashi, citing Talmud Brachot, teaches that “vayifga” means tefilla. Here, in this place, Yacov instituted the evening prayer, aravit. This is reinforced by the idea that the place – makom – is understood by the midrash as a reference to the Temple, and Yacov turned around in order to go back and pray where his forefathers had prayed, to draw on their strength and faith. 

The Netivot Shalom teaches that it was especially appropriate that Yaacov instituted evening prayer. At home he had strong faith. Once he left, he found himself immersed in spiritual darkness and had to find a new path to God. He bestows this gift to the Jewish people, the ability to have faith even in the darkest of times. Dr. Aviva Zornberg writes that he created a “new genre of prayer.” A similar thing can be said about King David, as Talmud Berakhot teaches that he composed his songs and praise from midnight till morning. David too, is a model for finding faith in the darkness. 

Later, God commands Yaacov to return to the land of his birth and he retraces his experience. He once again has an “encounter” with Divine messengers (vayifga’u) and he again acknowledges God’s presence in that “place” (makom). Yacov, through his ordeals in exile, is a model for future generations: of prayer over despair, enduring faith in God and of unwavering commitment to return to Eretz Yisrael. Shabbat Shalom -Karen Miller Jackson