Parshat Pinchas: Modeling Positive Change

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“Be a light, not a judge. Be a model, not a critic” – Stephen Covey

When is criticism constructive? And when is it destructive and demoralizing? The daughters of Zelophehad, in parshat Pinchas, demonstrate how to lead positive change. They are a much needed model for today.

After the Torah describes how the land of Israel will be divided, the daughters of Zelophehad approach Moshe and request an inheritance in Israel, as they have no brothers to inherit land. The commentaries characterize them as having great “chibbah” (love) for Israel. The Talmud goes even further, describing them as “darshaniyot” (interpreters), tzidkaniyot (righteous) and “chachmaniyot” (wise). How do we see these qualities in their behavior?

The daughters emphasize that their father “died by sin in the midbar,” but not as a part of Korah’s congregation. Rashi explains that they emphasized that while their father sinned, he did not lead others to sin like Korah. Also, Korah spread unfounded criticism and refused to engage in dialogue with Moshe.

The midrash also contrasts the daughters of Zelophehad with the spies, who slandered the Land of Israel and spread negativity among the nation. Their words led to catastrophe for that generation. The midrash views the daughters’ words as the opposite of the language that previously led to disasters in Bamidbar. They are proactive. They embrace dialogue and use positive language by saying: “We want to be part of this too!”

Hashem’s response is “The daughters speak justly,” connoting deep affirmation. After the earlier stories of people who found ways to criticize and sow discord, these five women model proactivity, dialogue, positivity, and love of the Land of Israel. When we speak up for justice or work to effect change let’s follow in the footsteps of b’not Zelophehad. Shabbat Shalom🇮🇱- Karen Miller Jackson

Parshat Balak: Jewish, Zionist and Alone?

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Are the Jewish people destined to be isolated and demonized? Has having our own country only exacerbated Antisemitism and Anti-Zionism in the world? One verse in parshat Balak speaks directly to this issue: Can a particularistic Jewish identity coexist with a universalistic relationship with the world?

Bilaam, a non-Jewish prophet, is sent by Balak, king of Moab to curse the Jewish people. Yet, as the Talmud teaches, God turned his attempted curses into blessings. Bilaam, looking down on Bnei Yisrael, says they are “a people that dwells alone; not reckoned among the nations.” This hardly sounds like a blessing. In many ways it encapsulates the repeated struggle of the Jewish people throughout history to preserve their identity, resist assimilation and avoid persecution amongst the nations.

Most commentaries, however, regard this as a blessing for the Jewish people. Rashi teaches that it refers to the future when Israel will dwell safely in our land and not be punished like the other nations. The Malbim and Netziv, writing in Europe post-Enlightenment and amid experiences of Antisemitism, interpreted this verse within their historical context. When Jews are confident in their identity – they dwell in peace. When they assimilate – they are not worthy of being counted. Rabbi Jonathan Sacks provides a transformative reading of this verse: The blessing is for Jews to dwell “apart” – meaning our strength is in our distinctive experience and values. Yet, it is dangerous to remain alone. Through retaining our distinctiveness, we can and should have a positive impact on the other nations: “By being what only we are, we contribute to humanity what only we can give.”

Today, this verse also highlights the delicate balance Israel needs to maintain in the larger world. We need to work with our allies and take their concerns seriously and seek out those who wish to bless us. At the same time, we also need to remain strong and true to our identity and mission as the people of Israel. Shabbat Shalom -Karen Miller Jackson

Chukat: Transforming Fatigue into Commitment

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Parshat Chukat marks a transformational moment for Bnei Yisrael as they begin to find their confidence and commitment as a nation, ready to live in their promised land. 

The parsha, as Ibn Ezra writes, has fast-forwarded to the 40th year of desert wanderings, after the first generation has mostly died out. It is a new generation, but it sounds like the same old complaints: “The soul of the people grew discouraged on the journey…” They said: “Why did you make us leave Egypt to die in the wilderness? … We have come to loathe this miserable food.” They sound tired and “hangry.” Rashi teaches that usually the Torah provides the source of the discouragement (kotzer nefesh), yet here it is ambiguous. Hence, says Rashi, it was the journey itself that caused their dejection. However, it stemmed from an impatient desire to go into Israel already. Similarly, the Ha’amek Davar paints the complaint about food in a positive light: like a baby who is tired of drinking his mother’s milk (manna) and is ready for solid food (produce of Israel).

This pivotal shift is reflected in the continuation of the parsha. First, after complaining, they immediately correct themselves and ask forgiveness of Moshe and God. They faltered but their faith was restored. Second, after the disappearance of the miraculous well which supplied them with water, the people proactively sing for water: “Az yashir Yisrael…” At the splitting of the sea the people sang with Moshe and Miriam, while here they were empowered to sing independently. Third, the people fight two wars, against Sichon and Og, where they rely less on miracles and more on their strength and faith. The Ha’amek Davar writes that Chukat is the beginning of Israel’s transformation, from dependence on overt miracles to experiencing God concealed through nature. 

We too, after nine months, may be feeling fatigue. Let’s make it the kotzer nefesh of commitment and eagerness needed to achieve success and hatzlacha for Israel. Shabbat Shalom -Karen Miller Jackson

Korach: Community with Diversity

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Community is an essential part of Judaism. Parshat Korach is about the risks of separating oneself from the community or collective, a theme that remains relevant today.

The opening words allude to Korach’s divisiveness: “And Korach took…” It does not say what he took; it only lists a few of his followers. Ibn Ezra interprets this to mean he took others – anyone with a grievance – into his group. Rashi teaches: He purposely took himself out of the community to make a machloket (conflict). Ramban, citing the midrash, comments that Korach did not “take” anything; rather, his heart took control of him. Korach had been harboring his grievances and waited until Moshe’s leadership was weakened to take action. All of these interpretations highlight Korach’s refusal to engage in dialogue and his inability to find common ground with Moshe and Aaron.

How surprising it is then that Korach’s “edah” (congregation) is the source in the Talmud for the requirement to pray in a minyan (quorum) of ten men. The source for minyan is derived from a verbal analogy: 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 can also serve as a model for broader society—embracing diversity and debate while upholding a shared commitment. Shabbat Shalom -Karen Miller Jackson

Beha’alotcha: The Power and Pitfalls of Speech

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Our world has been increasingly dominated by negative speech. Online communication has fueled the inability to engage in dialogue with people who think differently, alongside societal trends of “cancel culture” and “post-truth.” At the same time, the Torah teaches that speech is a gift given only to human beings, as seen in Targum Onkelos, who calls Adam in Bereshit “a speaking spirit.” Parshat Beha’alotcha highlights the power of speech to influence others, for both good and bad.

The parsha begins on a hopeful note. The pinnacle of Bnei Yisrael’s preparation to enter the land is expressed in the words we recite on Shabbat morning, “ויהי בנסוע הארון.” Immediately following this, is the story of the “mitonenim,” (bitter complainers) who spread unrest among the people by “complaining evil in the ears of Hashem.” To make this turning point even sharper, the previous verses are bracketed by two upside down letter “nuns.” Perhaps signaling that from this point on their lives would take a significant downturn.

The Ha’amek Davar teaches that the “mitonenim” start a downward spiral of faith for the generation in the desert. They had the greatest divine providence, yet, the provocateurs spread criticism which culminated with the spies who sowed negativity among the whole nation. Rashi comments that the words, “complaining evil in the ears of Hashem,” indicate that they were looking only for a pretext to provoke and stir up hatred, they had no valid criticisms. Hence, the strong punishment by God.

The potential power and pitfalls of speech is a theme which begins in our parsha and runs through sefer Bamidbar. In contrast, when Moshe recounts the travails of the Jewish people in the desert in the opening of Devarim, he models positive, constructive speech. Rashi teaches that Moshe changes the names of places to protect the dignity of Israel. How can we follow Moshe’s example in the way we communicate today? Shabbat Shalom -Karen Miller Jackson

Naso: Blessing the whole Jewish people

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Parshat Naso contains the short but powerful priestly blessing. The commentaries on birkat kohanim highlight its ongoing resonance for the Jewish nation.

Who gives the blessings? 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 name on Bnei Yisrael, and I will bless them.” Rashbam explains that God is the source of blessings and the kohanim only offer up prayer. Sefer Hachinuch however, comments that the kohanim are the vehicle through which the bracha is transferred from God to the people. He adds that the people have a role as well – to desire the brachot. According to this, everyone has a role to play in causing brachot to flow. 

There are also many interpretations of the content of birkat Kohanim. Abarbanel, 15th century scholar and statesman, explains the three blessings as corresponding to the three elements which a nation needs to flourish: 1) economic protection and success, 2) wisdom and spirituality, and 3) the blessing of strength and peace, internally and externally. Abarbanel, who tried to prevent the expulsion of Jews from Spain, must have had a keen understanding of what it takes to be a successful nation and the importance of having a homeland for Jews, with an army to defend them. 

The brachot seem to be in ascending order and culminate with the blessing of peace. The Ha’amek Davar teaches that this is because shalom is the basis for all other brachot. This concept holds particular importance today, given the challenges we face. The Jewish people are stronger and better positioned to receive God’s blessings when we appreciate the importance of all three aspects of our nation – sustenance, spirituality, and inner solidarity combined with overall security. Shabbat Shalom -Karen Miller Jackson

Bamidbar: On Encampments and Flags

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Parshat Bamidbar begins with Bnei Yisrael’s encampments, organized by tribe, each with their own flag. Encampments?! Flags?! Today, these have contributed to polarization, hate and moral distortion in society. How did the biblical encampments differ from what we are currently experiencing?

First, the Torah highlights that Bnei Yisrael should camp each according to his “standard” (diglo), under the “signs” (otot) of their ancestral house. Why this emphasis on tribal identity within the nation? Rashi comments that these unique flags highlight the diversity of the tribes, each one having unique character and potential strengths. The midrash Tanhuma teaches that this layout emphasized the potential for some tribes to influence others. 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 those we choose to be surrounded by.

The second theme relates to the trait of humility. The journey through the midbar is significant. The desert, says Bamidbar Rabbah, is ownerless space. Hence, the Torah was given in the desert to teach that one needs to humble him/herself to accept it, and it is free and open for all to take part. Shemot Rabbah says the “midbar” is related to “dibbur” (speech). The desert ideally could have been a place for good communication – which requires some humility, the ability to listen and to use speech positively and constructively.

Instead of flags and encampments which promote hate and discrimination, Bamidbar presents us with an ideal – a proud nation whose flags balance unity with diversity, and which encourages constructive communication and seeking positive influences. Shabbat Shalom🇮🇱 -Karen Miller Jackson

Bechukotai: Judaism and Zionism with Confidence

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“Our hope is not yet lost. It is two thousand years old. To be a free people in our land, the land of Zion and Jerusalem.” –Hatikvah

Parshat Bechukotai emphasizes the strong and unbreakable bond between the Jewish people, God and the land of Israel. One key word is a reminder that even with Israel’s imperfections, we need to convey our commitment to Zionism with pride and confidence.

Vayikra 26 contains the wondrous blessings and the harsh curses which will come our way if we don’t follow God’s laws. The blessings include prosperity, military strength, security and peace in our land and feeling God’s presence among us. The curses are long and harsh and culminate with a distancing of the Jewish people from God and our land. One image repeats itself throughout the blessings – to walk, specifically to walk upright: “If you walk in my laws, you will be blessed, and God will “walk among you.” The brachot conclude with the declaration that God broke the yoke of our enslavement in Egypt and enabled us to “walk upright.” Why this emphasis on walking upright?

The word for upright – komemiyut – is from the root k.u.m – to get up! The Targum Onkelos translates it as freedom. Rashi says it means to stand upright. Rashbam writes, “when the yoke is removed, he can hold his head high.” Sometimes in order to hold our heads high, we need to be reminded of the long walk of our history, the dangers of bowing our heads and not standing up tall and proud of who we are. 

We pray daily for God to take us komemiyut l’artzenu, upright to our land. In modern Hebrew komemiyut means sovereignty and it appears in the first line of Israel’s declaration of Independence. May we all find ways – wherever we are – to be blessed with the strength to “walk upright” in our Jewish and Zionist identity. Shabbat Shalom -Karen Miller Jackson 

Parshat Behar: Bring Them Home!

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Today is day 31 of the Omer and day 231 of praying for the return of the hostages. Parshat Behar highlights the significance and impact of quantifying time.

When the Torah tells us to count time, it uses the language: “count for yourself/yourselves.” This connotes taking responsibility. The Sifrei teaches that in order to fulfill the mitzvah of sefirat ha-omer, each individual has to count for himself. Additionally, the ritually impure zav and zavah, must count the days until they may immerse in a mikveh. Our parsha contains the command to count seven times seven years, until the Jubilee (yovel) year, when debts were forgiven and slaves freed. Here, the beit din counts for the people. 

What do these countings have in common? All three signify a transformation, individually or nationally. Today, the zavah count is preserved in the seven clean days counted by a woman in niddah. As she moves into a state of taharah, there is renewed opportunity for new life or renewed love in the husband-wife relationship. Similarly, the Sefer HaChinuch teaches, as we count the omer days between Pesach and Shavuot we undergo a process of preparation to receive and recommit to the Torah and its values. Yovel, according to Rabbbenu Bahya, is an opportunity to pause and look back at previous generations and focus on a return to our roots, a reset, so to speak. It is a time to undertake a societal tikun, and refocus our commitment to God and the land, and to our origins and national beginning.  
As we count each day in prayer for the hostages, let’s apply the lesson of the yovel year and draw on our common bond with our land and our people, until they please G-d return home soon. Shabbat Shalom -Karen Miller Jackson

* photo of the 5 tatzpitaniyot hostages from ynet.

Emor: Countering Hate Speech

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Parshat Emor teaches an important lesson about language – that how we speak can have a profound impact on our behavior and influence the world around us.

Emor (literally “speak”) begins: “Speak (emor) to the priests and say to them…” Based on this unusual phrasing for the Torah, Vayikra Rabbah teaches that God’s speech is pure and God is modeling “pure” and responsible speech for us. The parsha continues to emphasize the power of language through the command not to desecrate God’s name and the mitzvah of kiddush Hashem, to sanctify God’s name. 

Against this backdrop, it is all the more shocking to read the story of the “megadef,” the blasphemer, at the end of the parsha. The son of an Egyptian man and Israelite woman has an argument with an Israelite. Out of hatred and rage he then pronounces God’s name and curses God. This sin is so grievous in the eyes of Chazal that it is euphemistically referred to as “birkat Hashem,” blessing God, suggesting that even saying the word blasphemy can have a negative impact. Moreover, the Rambam teaches that one who hears blasphemy must do kriya, a sign of mourning, symbolizing the gravity of this prohibition. One unusual feature of this Torah narrative is that all who heard his blasphemy must place their hand on the megadef’s head before he is executed, the biblical punishment for this crime. The Ha’amek Davar explains that this is to compensate for the effects that hearing such profanity may have had on the listeners. 

These sources take on new significance as hate speech surges against Jews and Israel. As Eli Weisel wrote: “Hate is contagious… Ultimately hate is both destructive and self-destructive.” Yet, there are also voices of clarity and support. May the pure and positive voices drown out the hate. Shabbat Shalom -Karen Miller Jackson