Bereshit: Faith and Gratitude

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“Each and every blade of grass has a special song of its own.” – Naomi Shemer, based on Rebbe Nachman of Breslav

In the midst of the creation narrative, before humankind even enters the scene, parshat Bereishit offers a lesson about the power of faith and gratitude, one we have witnessed so vividly in each and every hostage who, thank God, has returned home. 

In the retelling of creation in Bereishit, chapter 2, just before Adam is formed, the Torah states: “When no shrub of the field was yet on earth and no grasses of the field had yet sprouted, because God had not sent rain upon the earth and there were no human beings to till the soil.” Why did God withhold the rain? And why are two reasons given for why the vegetation had not grown? Rashi connects these two explanations: God withheld the rain because there were not yet human beings who could be makir tov (to appreciate the rain). Only once Adam sensed the world’s need for sustenance did he pray for rain, and it was that prayer that brought the grasses and trees to life.

Rashi’s insight highlights several key ideas. First, Adam prays not only for himself, but for the sake of the world. Second, tefilla cultivates within us the capacity to be makir tov — to feel and express gratitude to God and to others for the good we receive. Finally, the world itself reached its completion — the grasses only began to grow — when Adam prayed. Our very sustenance, and the flourishing of the world, depend on our tefillot.

This message finds powerful expression in the chatufim, who have shown almost superhuman strength, faith, and gratitude. With radiant smiles, wrapped in Israeli flags, and in their renewed embrace of mitzvot like tefillin and tefilla. Their example is not only a source of inspiration but also a wellspring of strength — one that will help us recreate, renew, and heal Israeli society. Shabbat Shalom – Karen Miller Jackson

Parshat Ki Tavo: Individual and National Gratitude

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Parshat Ki Tavo opens with the mitzvah of bikkurim, the offering of first fruits. This ceremony, echoing previous biblical stories, carries a relevant message for our generation’s relationship with the land of Israel.

After settling the land, the people are commanded to bring their first fruits to the Beit Hamikdash and recite a declaration recounting their journey from Egypt to Israel. On an individual level, Rashi explains that bringing bikkurim demonstrated that a person was not “kafui tova,” ungrateful to God. This recalls the story of Kayin, who also brought “fruit of the soil” but is depicted in midrash as offering a sub-standard gift to God and fighting with his brother about what belonged to him. In contrast, offering the first and most precious fruits to God teaches us to express gratitude and appreciate the land and its blessings.

The same is true on a national level. Rashi teaches that the mitzvah of bikkurim applied only after Bnei Yisrael, the nation, had inherited the land. This underscores the communal dimension of bikkurim. This is further reinforced by the parallels between bikkurim and the story of the spies. Both involve the fruit of Israel and reflect how we speak about the land. Rabbi Elchanan Samet explains that the spies brought back supersized fruit not to amaze the people, but to dissuade and demotivate them. Bikkurim serve as a tikkun (rectification) for the meraglim. While the spies spread negativity about the land, bikkurim is a way of speaking positively and expressing gratitude for the land’s bounty.


The bikkurim ceremony took place only while the Temple stood. Yet, the declaration is preserved and read out each year at the Pesach seder. The enduring message of this declaration reminds us of the responsibility we bear in how we speak, both individually and as a nation, about the land of Israel today. Shabbat Shalom -Karen Miller Jackson

Tzav: An Attitude of Gratitude

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Parshat Tzav, literally “command,” offers a blueprint for embracing duties and responsibilities within the Torah and towards the State of Israel with eagerness and fervor.

A central theme in parshat Tzav is “zerizut,” acting with urgency and enthusiasm, expressed in a number of ways. First, the opening verse: “Command (tzav) Aaron and his sons…” Rashi comments that when this language “tzav” is used it connotes “zerizut,” and should be carried out without delay. Amidst the description of this important service, there is a command to the priests to clean the ashes on the altar each morning before beginning again each day. Many ask why the Kohanim, who do such holy work, also need to sweep up the ashes, a seemingly lowly job?! Nechama Leibowitz quotes Rabbi S.R. Hirsch who compares us all to the kohanim: The ashes from the previous day are removed to convey that we have an opportunity each day to approach mitzvot with “new zest.” 

Similarly, the parsha also describes the korban of thanksgiving, which was brought after a dangerous experience. Today, this is expressed through the recitation of the “hagomel” blessing. Rav Kook explains that it is human nature to take basic goodness for granted. However, after a traumatic experience one is given a new perspective on life and feels an urgency to express gratitude. Also, the Shulchan Aruch teaches that it should ideally be said as soon as possible (within 3 days), indicating it should not be delayed unnecessarily. Here too, there is built into the service in the mishkan and our tefillot, an element of “zerizut.” 

Like the Kohanim in the Mishkan, our people’s response to the “tzav 8” of our day is a true expression of fervor and devotion to Israel. May this be a source of inspiration – in how we approach mitzvot and in our people’s ability to hear the call to safeguard this land. Shabbat Shalom -Karen Miller Jackson

Parshat Ki Tavo: Communal Gratitude

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Parshat Ki Tavo opens with an expression of gratitude for Israel and its produce. The interpretation of “bikkurim” – the mitzvah to bring one’s first fruits in Israel to the mikdash – reinforces the Jewish people’s love and commitment to God and Israel throughout history.

Rashi explains that offering the first, often most precious fruits, to God, demonstrated that a person was not “kafui tova,” ungrateful to God. Rambam writes that bikkurim are a reminder to remain humble about our success, and to remember that God is the ultimate source of such blessings. Hence, the verbal recalling of our origins as slaves in Egypt, instilling us with humility and appreciation. In addition to bringing the fruits, a person recites before the kohen: “I acknowledge this day before God, that I have entered the land…” Hence the Sforno and Ramban see bikkurim as an expression of gratitude for the gift of Eretz Yisrael. 

When does the mitzvah of bikkurim apply? Midrash Sifrei states that bikkurim apply as soon as an individual enters the land of Israel and begins to produce fruit. Rashi, however, comments that it began only when all of Bnei Yisrael conquered and inherited the land. According to Rashi, there is a communal dimension which is needed in order for bikkurim to be fulfilled properly. 

Similarly, the expression of gratitude in our daily tefilla contains this dual nature. “Modeh Ani,” an individual’s immediate and spontaneous expression of gratitude, said each morning before getting out of bed corresponds to Sifrei’s understanding of bikkurim: brought immediately by individuals. Then there is a communal gratitude of “Modim,” in the amidah. This gratitude, expressed in the plural, is likened to Rashi’s view that bikkurim be taken only when all Klal Yisrael was settled in Israel. 

The generation entering the land of Israel knows the consequences of spreading ingratitude and negativity about Israel. Bikkurim creates a system for the Jewish nation to practice and ensure communal gratitude and appreciation of Israel throughout all time. Shabbat Shalom -Karen Miller Jackson