Parshat Terumah: On Bees and National Responsibility

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Parshat Terumah’s description of the building of the Mishkan—a holy sanctuary built through the collective effort of the Jewish people—offers a powerful model for the relationship between Jews and the State of Israel today.

The word terumah (contribution) appears three times at the beginning of the parsha. Rashi explains that these refer to three distinct donations: two which were “chova” (required) and given equally by everyone, known as the machatzit hashekel, and one which was “nedava” (voluntary), giving as much as their “heart inspires” them. What emerges is two kinds of giving: the first ensures giving at a national scale while upholding the equal and noteworthy value of each individual offering, while the second embraces individual diversity and personal devotion. Rav Amital, based on the Maharal, taught that this combination is necessary within Jewish life, a balance between first, “chova” (required commitment) and then, “nedava” (voluntary dedication). 

Similarly, The Lubavitcher Rebbe interprets the different materials of the Mishkan as representing the diversity of the Jewish people, with different levels of Torah commitment and religious practice. The Mishkan only works if it includes everyone. The Mishkan was a great unifier, including even those who think or practice differently. 

These ideas were reinforced for me during a recent visit to a bee farm, where I observed how bees work together as a community, each fulfilling a unique role to sustain both their hive and the environment. A thriving society depends on the ability of all its members to contribute and collaborate in shaping their shared home. Just as every individual played a role in constructing the Mishkan, every Jew who seeks to live in or be connected to Israeli society must find their place in shaping and sustaining the State of Israel as both a spiritual and national home. 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

Parshat Korach: Community

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Community is an essential part of Judaism. Parshat Korach is about the risks of separating oneself from the community, which resonates through today.

Rashi highlights that Korach’s separateness is already expressed in the first verse: “And Korach took…” It does not say what he took; it only lists a few of his followers. Rashi, citing midrash Tanchuma teaches: He purposely took himself out of the community to make machloket (conflict). The story continues with Korach’s claims, refusal to engage in dialogue with Moshe and Aaron and punishment. How surprising it is then that Korach’s “edah” (community) is the source in the Talmud for the requirement to pray in a minyan (quorum) of ten men! (Separately, there is also value placed on praying as part of a tzibbur – of men and women). 

The source for minyan in the Talmud is derived from a verbal analogy in Torah. 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 allows for people of varying religious commitments, or who feel less worthy, to take part in communal prayer. Shabbat Shalom -Karen Miller Jackson

Parshat Bamidbar: Diversity within Communities

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Parshat Bamidbar describes the layout of the camp of the twelve tribes around the mishkan. This is a springboard to contemplate the value of community, without uniformity. 

The Torah states that Bnei Yisrael should camp according to his “standard” (דגלו), under the “signs” (אתת) of their ancestral house. Rashi comments that these unique flags highlight the diversity of the tribes. The midrash Tanhuma teaches that this layout determined which tribes could influence each other. 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 our neighbors and those we choose to be surrounded by. Yet, the people encamped together. 

A similar idea arises in the context of communal prayer. The Talmudic source for minyan is based on a verbal analogy in Torah. Vayikra states that God should be sanctified “among” Bnei Yisrael. The word “among” is also used when God instructs Moshe to separate from “among” Korah’s rebellious community (edah). The word edah is also used in the story of the spies, from which the number ten is derived for minyan. The basis for communal prayer is derived from two groups of wrongdoers. Furthermore, Rambam writes that communal tefilla is always heard by God, even when there are sinners among them. The Kuzari takes a more positive approach to diversity within communal prayer. He writes that the strengths and weaknesses of each individual can be balanced out when praying together – the individual is like one limb within the necessary whole of the community, the body. 

These sources encourage openness and inclusiveness within communities and allows for people of varying religious commitments, or who feel less worthy, to feel a part of communal prayer. Shabbat Shalom -Karen Miller Jackson

Parshat Korach: Power of Community

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Community is an essential part of Judaism. Parshat Korach is about the risks of separating oneself from the community, which resonates through today.

Rashi highlights that Korah’s separateness is already expressed in the first verse: “And Korach took…” It does not say what he took; it only lists a few of his followers. Rashi, citing midrash Tanhuma teaches: He purposely took himself out of the community to make machloket (conflict). The story continues with Korah’s claims, refusal to engage in dialogue with Moshe and Aaron and punishment. How surprising it is then that Korah’s “edah” (community) is the source in the Talmud for the requirement to pray in a minyan (quorum) of ten men! (There is also value placed on praying as part of a tzibbur – of men and women). 

The source for minyan in the Talmud is derived from a verbal analogy in Torah. Vayikra states that God should be sanctified “among” Bnei Yisrael. The word among is also used when God instructs Moshe to separate from “among” Korah’s community (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 allows for people of varying religious commitments, or who feel less worthy, to take part in communal prayer. Shabbat Shalom -Karen Miller Jackson

Lech Lecha: From Loneliness to Community

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Parshat Lech Lecha contains a message about individuality but also about community. On the one hand, Avraham stands out for his exemplary uniqueness and ability to stand up for what he believes is right, even if he was alone in his non-mainstream ideas. On the other hand, the parsha emphasizes that Avraham does not remain alone, but together with Sarah, builds a community through his commitment to monotheism and lovingkindness. 

Avraham is commanded by God to leave his home and family to set out for an unknown destination. Rambam teaches that before this, Avraham spent many hours and years meditating alone over the world, until he came to know God the Creator of the world at age forty. Rashi interprets the words “Lech Lecha” (go for yourself) as: for your own benefit and your own good. These sources highlight Avraham’s uniqueness but also his likely loneliness at this point in the narrative. Rabbi Soloveitchik characterizes Avraham as feeling “intense loneliness” before entering into the “brit” or covenantal relationship with God and inspiring others to join the “covenantal community.” 

When Avraham and Sarah set out on their journey they also bring along “the souls they had made in Haran.” This odd terminology is understood by the midrash to mean that Abaraham had taught, hosted and converted the men and Sarah, the women. Based on this, the Ha’amek Davar interprets “Lech Lecha” as meaning that even though Avraham was alone in his faith, he and Sarah chose to share their beliefs along the way and greatly influenced and enriched the lives of others. 

Loneliness is an increasing challenge in our world today. Avraham and Sarah remind us of the greatness of community and provide a model for how to build meaningful relationships. Shabbat Shalom