Chayei Sarah: Inner Strength in a World of Difference

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This week, two contrasting images filled my social media feeds: Omer Adam and Boy George celebrating Jewish and Israeli pride in packed arenas, and decisive electoral victories in the US for candidates who ran on largely anti-Israel platforms. At a time when Israel feels increasingly isolated, the strength of character displayed in Parshat Chayei Sarah reminds us to stand tall and remain proud of who we are.

Avraham sends his servant to find a suitable wife for Yitzchak. Rivka emerges as the ideal match, embodying the finest qualities of both Avraham and Sarah. The Midrash describes her as a “lily among thorns,” a tzadeket who stood out among her dishonest family and community. Like other great biblical leaders, she demonstrates hesed and compassion, not only toward Eliezer but also toward his camels. She then shows remarkable courage in leaving her family and homeland to marry Yitzchak, echoing Avraham and Sarah’s uncertain lech lecha journey.

Rashi famously teaches that when Sarah died, the miracles associated with her tent ceased: Shabbat candles that burned from one Erev Shabbat to the next, blessed dough, and a cloud hovering above her tent. When Rivka entered Sarah’s tent, these miracles returned, symbolizing the light, abundance, and divine presence that characterized both women. Later, according to several commentaries, Rivka displays the moral clarity to ensure that Yaakov receives the rightful bracha, even when Yitzchak fails to recognize it.

According to one Midrash, Avraham is called HaIvri because “the entire world stood on one side, and he stood on the other (ever).” Like Avraham, Rivka models the courage to remain true to her values and convictions, even when standing alone. Their moral clarity and inner strength offer a powerful model of inspiration for Jews and Israel today. Shabbat Shalom -Karen Miller Jackson

Vayera: The Abrahamic Covenant & Israel’s Elections

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The recent elections raised important questions about who embraces Israel’s social covenant – recognizing Israel as the national homeland of the Jewish people. A similar theme emerges in Parshat Vayera: Who upholds Avraham’s values, expressed through the mitzvah of hachnasat orchim, welcoming guests?

The parsha opens with Avraham sitting at the entrance of his tent, looking for passersby to welcome, as Rashi explains. In the next chapter, Lot also welcomes guests, but significant differences reveal that he has not internalized Avraham’s values. While Avraham runs toward his guests, Lot merely rises to greet them. Avraham involves Sarah and his household in caring for the visitors, while Lot’s family is absent. Most disturbingly, Lot offers his daughters to the mob in place of his guests. Beneath his hospitality lies a distorted sense of righteousness. Despite being Avraham’s nephew, Lot fails to carry on his values. Sodom represents the opposite of Avraham’s open tent.

But what about Yishmael? After Yitzchak is weaned, Sarah sees Yishmael “playing.” The midrash interprets this seemingly innocent behavior as sinister: Yishmael was shooting arrows at Yitzchak. Like Lot, Yishmael fails to embrace Avraham’s values of justice and righteousness. Yet another midrashic tradition portrays Yishmael later repenting, with his household practicing hachnasat orchim by welcoming Avraham into their home.

These contrasting portrayals of Yishmael raise the question of what relationship his descendants will choose to have with Israel. The election results highlight tensions between many Arab citizens and the Jewish state. Will voices of rejection prevail, or can Jewish and Arab Israelis embrace Avraham’s values and his model of an open tent, building a shared future in mutual respect and peace? Shabbat Shalom -Karen Miller Jackson

Lech Lecha: From “Me” to “We”

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“If I am not for myself, who will be for me? If I am only for myself, what am I?” – Pirkei Avot 1:14

Avraham is the paradigm of chesed and compassion, of caring for others. For this reason, Rashi’s commentary on the opening words of Parshat Lech Lecha is surprising. Noting the kefel lashon, the seemingly repetitive language, Rashi interprets “Lech lecha” as “Go for yourself.” Avraham’s journey to an unspecified destination was ultimately for his own benefit. By setting forth with faith in Hashem, Avraham would be rewarded with becoming the father of a great nation. The Zohar similarly interprets “Lech lecha” as “Go unto yourself… to know and to fix yourself.” Before Avraham could inspire others, he first needed to journey inward and strengthen himself.

A similar idea is expressed by two great Jewish thinkers in their reflections on how we begin each day. Rav Kook, in Olat Reiyah, comments on the Modeh Ani prayer. When we awaken and contemplate the vastness of the universe, we might feel small and insignificant. Yet, by emphasizing the “I” (ani) and drawing on our inner strength and gratitude to God, “the individual self remains undaunted, the ‘I’ finds divine confirmation and validation.” Rebbe Nachman of Breslov offers a related insight in his commentary on the opening words of the Shulchan Aruch, which instruct us to awaken with the strength of a lion. Rebbe Nachman understood that people sometimes wake up feeling unhappy with themselves, distant from God, or unmotivated. He therefore encourages us to find a nekuda tova, a good point within ourselves, on which to focus and build.

These teachings offer a powerful lesson about leadership. Avraham reminds us that inspiring others begins with cultivating our strengths, deepening our faith, and preparing for the responsibilities ahead. Personal growth is not the end in itself, but the basis for making a difference in the lives of others. Shabbat Shalom -Karen Miller Jackson

Balak: The Power to Bless

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Love versus hate. Blessing versus curse. These opposing themes lie at the heart of Parshat Balak.

The Midrash notes striking parallels between the characters of Balaam and Avraham. Both display remarkable zrizut – eagerness and determination in their mission. In the story of the Akeidah, Avraham rises early and saddles his own donkey to fulfill God’s command. Balaam likewise rises early and sets out with enthusiasm to carry out Balak’s request to curse the people of Israel.

The Midrash points out that both men had servants who could have saddled their donkeys for them. Yet Rabbi Shimon bar Yochai explains that in Avraham’s case, “love upends the social order,” while in Balaam’s case, “hate upends the social order.” Powerful emotions move people to act beyond what is expected of them.

Similarly, Pirkei Avot teaches that one may choose to be a disciple of Balaam, possessing an “evil eye,” or a disciple of Avraham, possessing a “good eye.” Balaam sought to curse an entire nation he did not know, while Avraham consistently sought opportunities to bless others. Accordingly, the Talmud teaches that at first God alone bestowed blessings, until that power was entrusted to Avraham and his descendants. Every day we face the same choice: to view the world with suspicion and resentment, or with generosity and blessing. Perhaps this is why we begin our morning prayers with Balaam’s curse-turned-blessing, “Mah Tovu,” reminding us of the perspective we aspire to cultivate.

At a time of rising hatred – between Jews and fellow Jews, through antisemitism, and in political movements fueled by anger and division – the message of this parsha feels especially urgent. Each of us must choose whether to follow the path of Balaam or Avraham. By becoming people who bless rather than curse, we can help bring more love, dignity, and blessing into the world. Shabbat Shalom -Karen Miller Jackson

Parshat Chayei Sarah: Living Values

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The righteous, even in their death, are called living” (Talmud Brachot). This insight sheds light on the name of this week’s parsha, Chayei Sarah –“the lifetime of Sarah.” Although the parsha begins with Sarah’s death and later records Avraham’s passing, their traits and values live on through the next generation, in particular through Rivka.

Rivka exemplifies the balance of inner strength with the ability to shine outward, following the model of Avraham and Sarah. The midrash applies the verse from Shir HaShirim, “a lily among thorns,” to Rivka, highlighting her ability to rise above her trickster family. She shows chesed toward Eliezer and his camels and courageously leaves home to marry Yitzchak, echoing Avraham and Sarah’s uncertain journey and ability to inspire others along the way. 

After Yitzchak marries Rivka, he brings her “into the tent of his mother Sarah.” Why mention Sarah’s tent? Rashi explains that when Sarah died, the miracles of her tent – shabbat candles lit from one erev shabbat to the next, blessed dough and a cloud which hovered above her tent – ceased, but they returned with Rivka. These signs are expressions of bracha and kedusha, of light, abundance and divine protection, associated with Sarah and now with Rivka. The Midrash adds a fourth miracle: Sarah’s doors were always open to guests, and this quality also reappeared with Rivka.

Rivka, like Sarah and Avraham, embodied strong faith and spiritual light with the ability to be a teacher and positive influencer in the outside world. How can we cultivate this balance – strong faith alongside openness – in our own homes and in the world today? Shabbat Shalom -Karen Miller Jackson 

Parshat Vayera: Remaining Hopeful

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In Parshat Vayera, amidst the backdrop of sinfulness and destruction, Avraham stands out as a beacon of optimism and faith in human goodness. The interpretation of this story sends a strong message to his descendents about the power of prayer and not giving up hope.

Avaraham eagerly welcomes visitors (angels) and receives God’s blessing and promise that he will have a child with Sarah and become a great nation. As Avraham sees his guests off, the Torah shifts to the situation in Sodom, underscoring the stark contrast between the kindness of Avraham and the cruelty of Sodom. Yet, before Sodom’s destruction, God chooses to share His intentions with Avraham, asking, “Shall I hide from Avraham what I am about to do?” Why does God need to inform Avraham of His intentions? Similarly, a few verses later, just before Avraham pleads with God, hoping that there were a few righteous people left in the city, we hear: “Abraham remained standing before the Lord.” Bereshit Rabbah teaches that actually, it was God who waited for Avraham, inviting him to intercede. However, the Scribes revised the verse to appear less irreverent. Both these verses imply that God encouraged Avraham to protest and pray, despite the seeming hopelessness and dire state of Sodom.

A similar idea is seen in a midrashic story about King Hezekiah in Talmud Berakhot. Hezekiah prays despite Jeremiah’s prophecy that he will soon die, asserting, “I have received a tradition from the house of my father’s father: Even if a sharp sword rests upon a person’s neck, he should not prevent himself from praying.” Hezekiah prays and holds onto hope, even in the bleakest and most hopeless of times. 

Amidst our war-weariness, the rise of antisemitism across the West, and the long wait for the return of the hostages, we can draw strength from Avraham and Hezekiah, who teach us never to give up hope. Shabbat Shalom -Karen Miller Jackson