Bamidbar: Redemptive Counting

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The Book of Bamidbar is also called by the rabbis “Chumash HaPekudim,” (loosely) the Book of Numbers, since it contains two lengthy censuses of Bnei Yisrael. Counting people is sometimes viewed positively in Tanach, while other times it is considered a sin. Why is there such a varied view of counting people in Jewish sources? 

Bamidbar opens with God commanding Moshe to count the males who are of age to be soldiers, in preparation for entering the land of Israel. Rashi comments: “Because of God’s love for Israel, He counts them often…” This is in contrast to when King David counts the people. The book of Divrei Hayamim states that God was displeased with this counting. What was the difference? 

In Bamidbar God commands the counting, whereas later, David counted from his own initiative. Moreover, Sforno explains that in Bamidbar they were counted “with names,” highlighting each individual for their unique contribution to the nation. Thinking of people as numbers is dangerous, as we know too well from Jewish history. One last interpretation: Ramban notes that there is a significant difference in language between Bamidbar and Divrei Hayamim. In Bamidbar, the word used for counting is from the root פקד, which can also mean redemption. In the David narrative it is ספר, which only means to count. Ramban explains that counting should be done rarely and only when necessary, for positive, redemptive purposes. David’s counting was not for any good reason.

Unfortunately, this is a particularly relevant message, as we try to process the news of so many young lives lost this past week. The parsha is a reminder that each one has a name and is an entire world. May our countings be only for redemptive purposes. Shabbat Shalom and Yom Yerushalayim sameach -Karen Miller Jackson

Be’chukotai: Walking through Torah

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Parshat Bechukotai contains several references to walking. “If you walk in my laws (“be’chukotai telechu”) and keep my mitzvot” – you will be blessed with rain and peace and God will “walk among you.” The section of brachot concludes with the declaration that God took us out of Egypt and slavery and enabled us to “walk upright.” Why does the imagery of walking recur, and what is its connection to laws and blessings?

The opening verse contains superfluous language. “If you walk in my chukim (laws) and observe my mitzvot (commandments)…” If one observes the mitzvot, what does “If you walk in my chukim” add? Rashi, citing Sifra, says that “to walk in my chukim” means “If you study my Torah laboriously.” The Lubavitcher Rebbe asks, why would one specifically study chukim – the laws which defy logic and understanding!? He quotes the Alter Rebbe, who offers a unique interpretation of the phrase “be’chukotai telechu.” The language of chukotai is related to the word chakika, engraving. Through studying areas of Torah which we have to struggle with (chukim), we humble ourselves, and Torah becomes truly part of us. And the walking, telechu, describes continual effort and forward movement. 

The imagery of engraving and Torah study is used in the midrash about Rabbi Akiva’s beginnings as well. Rabbi Akiva ponders how water erodes stone and concludes through this that Torah, which is hard to understand, can then certainly engrave his heart. Rabbi Akiva began the humbling journey of Torah study at age forty and defied expectations by becoming one of the greatest Sages. 

The engraving in Rabbi Akiva’s story is also about empowering oneself in Torah study from a place of love and choice, even if it is daunting. These sources encourage us to continue searching for personal meaning in Torah,  and to keep making effort, so our lives are a journey through Torah. Shabbat Shalom – Karen Miller Jackson 

Behar: Good and Bad Ripple Effects

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Parshat Behar contains a number of mitzvot which at first glance don’t seem to be clearly connected: Shmita and yovel (the sabbatical and jubilee years), the prohibition against mistreating others financially and verbally and the mitzvah of tzedakah. Yet, the commentaries point to a common theme which runs through these mitzvot. 

Starting with Shmita, the Rashi (citing the Talmud) sees a chronological connection which results in a downward spiral of consequences: One who is not careful about observing shmita and benefits from the produce of the seventh year, will lose his land in the yovel year when it is returned to the original owners (in biblical times). This may lead to taking financial advantage of others in selling property. Soon after, one will become destitute and eventually sold into slavery.  

Similar negative ripple effects occur with regard to verbal mistreatment, as seen in the Talmudic story about the shaming and ostracism of Rabbi Eliezer. As a result of the verbal mistreatment he endured, Rabbi Eliezer’s tears caused damage to the world and to others. The message: the effects of ona’at devarim, verbally mistreating others can lead to limitless consequences of hurt and pain. 

Also, the language “if his hand falters,” is understood by the midrash as the mitzvah to give tzedakah quickly, to stop a downward spiral of poverty before it gets too far. It is likened to a load on the back of a donkey – if the load falls partially it is easier to pick up than if it falls all the way down to the ground. So too, with helping others. 

Parshat Behar is the great equalizer. These mitzvot share the message that the world ultimately belongs to God and by gently recalling our origins as strangers and slaves it is a reminder to act ethically and show compassion to those who are alienated and vulnerable. Shabbat Shalom -Karen Miller Jackson

Emor: Counting and Connection

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So much of what counts in today’s world is what can be measured. The Torah also places value on a type of metric – quantifying time by counting days or years in various contexts, including Sefirat HaOmer, the period we are currently in. What is the significance of counting the Omer? 

The source of this mitzvah is found in parshat Emor. Based on the words “u’sefartem lachem,” the midrash Sifra teaches that the mitzvah of Sefirat HaOmer falls on each individual. The sources discuss whether this requirement applies to women as well. While women were once generally considered exempt from Sefirat HaOmer, today most poskim hold that women may take on this mitzvah fully, with a bracha. Interestingly, the Shulchan Aruch also mentions a remnant of a custom where some women refrained from work each night of the Omer till the morning. Perhaps historically, this was a unique way for women to take part in the mitzvah. If a woman wishes to take on Sefirat HaOmer she too becomes part of the command “lachem,” to count for yourselves.

Why is the counting up to each individual? Various commentaries understand the purpose of counting from the day after Pesach until Shavuot as potential for transformation within a person. The Sefer Hachinuch explains that this mirrors the process which Am Yisrael experienced starting from yetziat mitzrayim and culminating with Matan Torah on Shavuot. When each individual counts the omer, s/he too is going through a process of preparation to receive and recommit to the Torah and its mitzvot and values.

When the Torah commands us to count the Omer it is not just to mark the passage of time, but to emphasize the potential each day and year brings, the imperative to make them count. Sefirat HaOmer in particular, invites all individuals to be counted in each year and to find their connection to Torah. Shabbat Shalom – Karen Miller Jackson

Kedoshim: Path to Holiness

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The book of Vayikra teaches about holiness – of place (mishkan) and time (Shabbat and holidays). This week’s parsha adds another innovative idea related to holiness: kedusha is accessible to everyone. How? Parshat Kedoshim (literally, “be holy”) lists important interpersonal mitzvot as the path to holiness.

The eternal significance of this section was highlighted by the great Rabbi Akiva who taught that the verse, “love your neighbor as yourself,” is the overarching rule of the Torah. It is no coincidence that this aphorism is taught by Rabbi Akiva, whose life experience underscored the importance of this value. The Talmud teaches that the reason we observe partial mourning customs during the current period of sefirat ha’omer, is in memory of his 24,000 students who died because they did not treat each other with respect. The midrash adds that R. Akiva taught his later students that the earlier ones died because they behaved begrudgingly (עין צרה) toward one another. The rabbinic stories about R. Akiva demonstrate that this was a character trait which he internalized deeply. In the story of the ostracism of his teacher Rabbi Eliezer, it is only Rabbi Akiva who is capable of visiting him to gently deliver such upsetting news. Moreover, the parsha contains a mitzvah to rebuke others (tochecha). The midrash Sifra limits this mitzvah when Rabbi Tarfon teaches that of all the sages only Rabbi Akiva knew how to receive rebuke with love, while others could not. 

The mitzvot in parshat Kedoshim suggest that it is in the hands of individuals to choose whether to focus on hate or love, to choose not to stand idly by in the face of bloodshed and to behave with respect toward others. These are an even greater rule of Torah today, after the shoah. These are an even greater rule of Torah today, to ensure the continued flourishing of the State of Israel. May we merit to internalize these values like Rabbi Akiva and make them the essence of a Torah life. Shabbat Shalom -Karen Miller Jackson

Achrei Mot: Celebrating Life

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This is a busy week on the Jewish calendar. Tonight we begin celebrating the seventh day of Pesach, marking kri’yat yam suf (the splitting of the sea). In addition, the mitzvah of sefirat ha-omer, the counting of days between Pesach and Shavuot has begun. In Israel, we also go immediately into reading parshat Acharei Mot this Shabbat. These three events share a common theme related to celebrating life. 

According to the midrash, the people of Israel were still fleeing the Egyptians for seven days after the Exodus until God split the sea and the people were finally free. The Talmud teaches that this was the origin of Hallel, recited by Israel and Moshe as they ascended from the sea. There was no hesitation, only immediate expression of joyous gratitude to God for their lives being saved. There is a similar sentiment expressed in the Sforno’s interpretation of the mitzvah of sefirat ha-omer. In the Torah, the omer count is related to agriculture. It begins with the barley harvest and ends with the wheat harvest. The success of these harvests were a matter of life and death in the ancient world. Sforno comments that the sefira each day is like a tefilla, an expression of gratitude to God for the harvest which sustained life, which mustn’t be taken for granted. Similarly, parshat Achrei Mot contains the mitzvah “וחי בהם.” The commandments were given “to live by them – and not to die by them.” The Talmud teaches that the value of life overrides most of the mitzvot in the Torah. 

All three of these sources highlight the high value that the Torah places on human life and on gratitude and celebration as a way to strengthen life. During these turbulent times, in Israel and the world, these mitzvot and special days are a reminder to pray for safety and wellbeing and to celebrate life. Chag Sameach and Shabbat Shalom – Karen Miller Jackson

Pesach: Elijah at the Seder

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As the seats at this year’s seder table fill up again with family and friends, one more guest is always traditionally invited to seders all over the world – Elijah. A look at the portrayal of Eliyahu ha-navi in Tanach and midrash shows why this beloved character plays a key role on Seder night.

There are two characterizations of Eliyahu in Jewish sources. In the books of Kings, Eliyahu is a prophet who performs miracles and attempts to restore the Jewish people’s faith in God. However, he becomes intolerant of their transgressions and is zealous for God, so he is taken up to heaven in a whirlwind. This is contrasted with the depiction of Eliyahu in rabbinic literature, as miraculously appearing to Jews throughout the generations. Eliyahu is at times the harbinger of redemption, like when he stands at the entrance to the cave and informs Rashbi and his son that it is safe to emerge after hiding from the Romans. He also resolves debates and spreads peace among the sages. Additionally, his chair is at the center of the brit milah ceremony, marking the continuing of the covenant with God from generation to generation. 

The mishna Eduyot ends with the opinion that Eliyahu returns to bring peace to the world, particularly within family relationships based on another biblical source. The prophet Malachi concludes by saying that before the coming of redemption, God will send Eliyahu to reconcile or increase love of parents with children and children with parents.”

When we pour a cup of wine for Eliyahu ha-navi and invite him to our seder, we are highlighting that the seder is a time of potential – for redemption, for nurturing family relationships, for peace and for passing on Jewish tradition from one generation to the next. Chag Sameach! – Karen Miller Jackson

Metzora: Positive Speech

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Parshat Metzora does not state explicitly whether tzara’at is a punishment, and if so what for. However, the commentaries understand tzara’at to be a punishment for lashon hara (speaking ill of others). I would like to share the following explanation for this, provided by the great Tanach scholar Nechama Leibowitz z”l, whose 25th yahrzeit was this past week. 

Nechama, as she was fondly called by her students, combined literary analysis with deep reading of midrash and medieval commentaries in her teaching. In her parsha books, which are a staple in many Modern Orthodox homes, she cites two other biblical stories and their interpretations, which link tzara’at with speaking lashon ha’ra. When tzara’at appears on Moshe’s hand in Shemot, it follows him speaking negatively about bnei Yisrael. In Bamidbar, when Miriam speaks badly about Moshe, she gets tzara’at. These literary connections support the association between tzara’at and slander.

The midrash reinforces this by reading the name “Me-tzo-ra” (one afflicted with tzara’at) as connected to “motzi-shem-ra,” spreading evil talk. The Talmud explains that the person afflicted with tzara’at must be isolated because speaking lashon ha’ra has potential dangers for human relationships and society. By remaining alone for at least seven days a person has time to internalize this. 

Negative speech can become viral and spread negativity like tzara’at. Conversely, positive speech leads to goodness and redemption. We can encourage, console, and strengthen each other through speech. Metzorah is read just before Pesach this year, when the haggada and its discussion is the paradigm of positive speech. The Hasidic masters read the word Pesach as “peh-sach,” the mouth speaks. In Egypt there was an “exile of speech”, an inability to express ourselves truly and positively. Pesach is the time of redemption of speech, speech which leads to friendships, strong communities, faith and commitment between God and the Jewish people. With prayers for healing and strength. Shabbat Shalom – Karen Miller Jackson

Parshat Tazria (& Hachodesh): Renewal

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Is there such a thing as a spiritual ailment? Parshat Tazria suggests that perhaps there is. Tzara’at was a disease which affected not only a person’s body, but also can appear on one’s clothing and one’s home. The interpretations of the biblical description of tzara’at resonate and provide hope after a difficult week in Israel. 

While tzara’at of the skin has been interpreted by some as a physical ailment, the other 2 cases of tzara’at have no medical basis. Perhaps for this reason, Maimonides writes that they are not physical but rather supernatural. Rambam interprets the types of tzara’at as 3 levels of warning or distance from God: the lesion appears first on one’s house, then on one’s clothing and finally on the person him/herself. This view understands tzara’at as punishment or an indicator of a person’s spiritual state. 

However, tzara’at is also connected with goodness and renewal. The Torah teaches that when the people enter the land of Israel they will have tzara’at on their houses. Surprisingly, Rashi teaches that this was a “besora,” good tidings! This is a blessing since the previous owners of the houses hid their jewels in the walls which would be uncovered by Bnei Yisrael. In anticipation of hardship, God provided hidden glimmers of hope and blessings. Additionally, the kohen oversaw a process of renovation and purification which “attones for” and renews the home. 

The antidote to tzara’at provided the ability to emerge renewed and closer to Hashem. This highlights that there will be times of hardship and suffering, especially in the land of Israel, and there will also be renewal and blessings. This cycle – of darkness followed by light – is also reflected in the phases of the moon in parshat HaChodesh, read this Shabbat as well. As we mourn the recent immeasurable loss of life in Israel, we pray that it will be followed by good tidings, blessings and spiritual renewal. Shabbat Shalom – Karen Miller Jackson 

Parshat Shmini: Too Much Holiness?

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The Torah mentions the sin of Nadav and Avihu four times, the first of which appears in this week’s parsha, Shmini. It is through the story of their death — which lacks a clear reason — that the commentaries define what it means to live a life of kedusha.

On the 8th day of the inauguration of the mishkan, as the Shechinah was about to descend, Aaron’s sons Nadav and Avihu offer up a “foreign fire” and are instantly killed by God. Their sin is not exactly clear and is further confused by another later account in Achrei Mot, which describes them drawing “too close before God.” Given this ambiguity, the sages suggest various interpretations of what they did wrong, including: sacrificing a korban which was not commanded, teaching Torah in front of their teacher Moshe, entering the sanctuary naked, performing their duties while drunk, refusing to marry or have children.

Some of these interpretations highlight a blurring of boundaries, acting without inhibitions, which portrays their behavior negatively. Others see more positive motivation. The midrash Sifra teaches that they added love upon love of God. Meaning they wanted to stay close to the Divine presence, to live a wholly spiritual life and did not want to return to the physical and material world. The Lubavitcher Rebbe refers to this as having only the attribute of running toward the spiritual, without also returning to the everyday to uplift others. Having both is real kedusha.

This was also the approach of Rabbi Akiva: A leader, a great scholar, who had a close encounter with God and who believed that caring for each and every person is the essence of Torah and kedusha. This week we lost several precious Jewish people. May their memory be for a blessing by following in the footsteps of Rabbi Akiva and spreading kedusha by seeing and caring for others. Shabbat Shalom ~ Karen Miller Jackson