Balak: The Power to Bless

Leave a comment

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

Leave a comment

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

Leave a comment

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