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 

Metzora and Pesach: Hope for our Home & Homeland

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This week we triumphed over an existential threat that impacted us individually and nationally. Parshat Metzora and Pesach both focus on our homes and homeland as a source of strength, hope and protection. 

The parsha describes the purification process from tzara’at. This was a disease which affected not only a person’s body, but also can appear on one’s clothing and one’s home. However, tzara’at of the home is distinguished from that of the body and clothes as it only can appear once the people enter the land of Israel. While tzara’at is generally thought of as a punishment, when it appears on a home it can be seen in a positive light. Rashi teaches that it was a “besora,” good tidings, or a blessing, since the previous owners of the houses (Canaanites) hid their jewels in the walls which would be uncovered by Bnei Yisrael. Additionally, the kohen oversaw a process of renovation and purification which “attones for,” and renews the home. Establishing a home in Israel may entail hardship, but God provides hidden glimmers of hope and blessings. 

The home also plays a key role in the story of Pesach. Before they leave Egypt, God commands Bnei Yisrael to put blood on their doorposts. Rashi, citing the Mekhilta, explains that the blood was put on the inside of the doorpost, “as a sign for you.” And, God would see the people of Israel involved in performing mitzvot and would then protect them. The blood on the doorposts teaches that by fostering commitment in our individual homes, we will merit God’s national protection.

This Pesach, many homes are incomplete. Some have lost loved ones, some are still healing, some are away defending our homeland and some are still held captive, may Hashem redeem them. May this Pesach bring strength, nechama and renewal to our individual homes and may God see our commitment to our homeland and reward us with protection and salvation. Shabbat Shalom and Chag Kasher ve-Sameach –Karen Miller Jackson

Parshat Vayeshev: On Highs and Lows

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Parshat Vayeshev tells the story of a low point for Yacov’s home and family. It also teaches that while there will always be “lows,” and times of distance, there will also be opportunities for growth and re-connection. 

After the Torah describes the jealousy and hatred among the brothers, Yehuda “goes down” away from his family and Yosef is “taken down” to Egypt. Bereshit Rabbah takes note of this recurring word and teaches that these “yeridot” (descents) were purposely juxtaposed. In both cases, Yehuda and Yosef’s descent is also a spiritual decline as they both find themselves far from family and their values. Only by remembering their identity, as sons of Jacob, do they act responsibly and righteously.

Hanukkah too, is a time which spotlights the lows of Jewish assimilation and discord with the Jewish people. The Maccabees were battling fellow Jews who chose Hellenism over Judaism and were willing to abandon core Jewish beliefs and mitzvot. The antidote to this, can be found in the way we light the Hanukkah candles – increasing the light each night, moving upward. The Talmud explains this opinion of Beit Hillel: “One should elevate and not downgrade in matters of holiness.” The ascending lights symbolize the Jewish people’s historical resilience. The mitzvah is deeply connected to the home, where Jewish identity is born and nurtured.

Like Hanukkah candles, the mitzvah to light Shabbat candles also represent the unique role of home and family in Jewish life. Rashi associates Shabbat candles with “shalom bayit.” Moreover, women throughout history developed a custom to say a special prayer for the “goodness and blessings” of their families just after lighting Shabbat candles (traced back to the 13th century). These three sources – the parsha, Hanukkah and this female prayer over Shabbat candles – highlight the potential of home and family in strengthening Jewish identity and sparking spiritual growth. Shabbat Shalom and Hanukkah sameach! -Karen Miller Jackson