Naso and Ruth: Modesty & Destiny

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In a world that has increasingly lost a sense of boundaries and values in sexual relationships, Parshat Naso and Megillat Ruth offer an important framework for dignity, protection, and empowerment.

In Parshat Naso we encounter the Sotah. Chazal understood that the woman had entered into yichud (seclusion) with another man after having been warned by her husband, and a ritual involving holy water would reveal whether adultery had occurred. Although the Sotah ritual itself was discontinued by Talmudic times, the laws of yichud – prohibiting seclusion with a non-immediate family member of the opposite sex – remain relevant. The Talmud teaches that the concept of yichud was expanded by King David following the tragic rape of his daughter Tamar by her half-brother. Seen in this light, these laws can be understood as safeguards designed to protect human dignity and help prevent abuse.

In the Megilla, Ruth begins as a vulnerable outsider but ultimately emerges as a figure of remarkable strength and empowerment. The Midrash praises her modesty while working in Boaz’s fields. Later, when she approaches a sleeping Boaz at the threshing floor, she acts with restraint, courage, and sensitivity. Ruth becomes a model for the possibility of transformation, regardless of one’s origins. She serves as a tikkun for the sexual promiscuity associated with Moav and for the incestuous relationship from which Moav emerged. Yet Ruth is not passive; when necessary, she takes initiative and embraces her spiritual destiny as a Jewish woman and future mother of royalty.

The Sotah laws highlight the protective value of yichud, while Megillat Ruth presents a vision in which modesty and agency work together, empowering individuals to shape their personal and national destiny. (Dedicated to the memory of the victims of sexual violence on October 7). Shabbat Shalom & Chag sameach! -Karen Miller Jackson

Bamidbar: Truthful and Redemptive Counting

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The Book of Bamidbar is also called by the rabbis Chumash HaPekudim – the “Book of Numbers” – because it contains two lengthy censuses of Bnei Yisrael. Yet throughout Tanach, counting people is sometimes viewed positively and at other times as a sin. What determines whether counting is an act of blessing or of transgression?

Parshat Bamidbar opens with God commanding Moshe to count the men of military age, preparing the nation to enter the Land of Israel. Rashi comments: “Because of God’s love for Israel, He counts them often…” This stands in sharp contrast to when King David counts the people. The book of Divrei Hayamim states that God was displeased with his counting. What was the difference?

In Bamidbar God commands the counting, whereas later, David initiates it. Moreover, Sforno explains that in Bamidbar they were counted “with names,” emphasizing each individual and his unique contribution to the nation. Thinking of people as numbers is dangerous, as we know too well from Jewish history. One final insight comes from Ramban, who notes a striking linguistic difference. In Bamidbar, the Torah uses the root פקד, which can also imply remembrance or redemption; in David’s census, the verb is ספר, simply “to count.” Counting, Ramban suggests, should be done rarely – only when necessary, and only for constructive, redemptive purposes.

This week, once again, we heard false “counts” used to demonize Israel – alongside less publicized evidence-based reports of the atrocities of October 7. May the world’s countings be truthful, and may they always serve purposes of justice and redemption. Shabbat Shalom🇮🇱 -Karen Miller Jackson

Behar-Bechukotai

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Parshat Behar-Bechukotai emphasizes the strong and unbreakable bond between the Jewish people, God and the land of Israel. One key word is a reminder that even with Israel’s imperfections, we need to convey our commitment to Zionism with pride and confidence.

Vayikra 26 contains the wondrous blessings and the harsh curses which will come our way if we don’t follow God’s laws. The blessings include prosperity, military strength, security and peace in our land and feeling God’s presence among us. The curses are long and harsh and culminate with a distancing of the Jewish people from God and our land. One image repeats itself throughout the blessings – to walk, specifically to walk upright: “If you walk in my laws, you will be blessed, and God will “walk among you.” The brachot conclude with the declaration that God broke the yoke of our enslavement in Egypt and enabled us to “walk upright.” Why this emphasis on walking upright?

The word for upright – komemiyut – is from the root k.u.m – to get up! The Targum Onkelos translates it as freedom. Rashi says it means to stand upright. Rashbam writes, “when the yoke is removed, he can hold his head high.” Sometimes in order to hold our heads high, we need to be reminded of the long walk of our history, the dangers of bowing our heads and not standing up tall and proud of who we are. 

We pray daily for God to take us komemiyut l’artzenu, upright to our land. In modern Hebrew komemiyut means sovereignty and it appears in the first line of Israel’s declaration of Independence. Particularly now, may we all find ways – wherever we are – to be blessed with the strength to “walk upright” in our Jewish and Zionist identity. Shabbat Shalom -Karen Miller Jackson

Tazria-Metzora: Repairing our Home and Homeland

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There is an unusual phenomenon described in Parshat Tazria–Metzora: a plague of tzara’at affecting one’s home. According to the Talmud, this never actually occurred, and was recorded in the Torah so that we might gain merit through its study. Yet if a plague on an individual home was meant to teach a lesson, perhaps – especially as we mark Yom Ha’atzmaut this week – it carries a deeper, metaphorical message for our national home: Israel.

Unlike other forms of tzara’at, which appear on the skin, hair, or clothing, the Torah introduces tzara’at habayit in a striking way: “When you enter the land… and I inflict an eruptive plague upon a house in the land you possess.” Why is this phenomenon limited to homes in the Land of Israel, and what purpose does it serve?

The Rambam understands it as part of a progression tied to lashon ha׳ra: first the house is affected as a warning; if unheeded, the affliction spreads to clothing and ultimately to the body. The Midrash offers a different perspective, linking it to stinginess and a failure to recognize that our blessings come from God. The Ramban adds that this occurs only in Israel because of its heightened sanctity – where a higher moral and spiritual standard is expected.

Rabbi Sacks wrote about society as a “home” – a space in which people of different faiths and identities can maintain their distinctiveness while building a shared sense of belonging: integration without assimilation. Zionist thinkers, too, have long described Israel as the home of the Jewish people. What follows is that we, as a nation, must remain attentive to the warning signs – the cracks in the walls – that remind us of the privilege of living in a sovereign homeland. And with that privilege comes responsibility: to speak about this home with care, and to treat one another with dignity within it. Shabbat Shalom and Chag Atzmaut Sameach!🇮🇱 -Karen Miller Jackson

Shemini: The Day After?

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This week, Israelis (other than those up north) were asked to shift almost overnight – from 39 days of war marked by sirens, running to shelters, and sleepless nights – to a return to routine: work, school, and, hopefully, a full night’s sleep. How do we understand this “day after” in light of all we have just been through? Parshat Shemini offers a meaningful framework.

After seven days of miluim, preparing for the inauguration of the Mishkan, Aharon and his sons are called on the eighth day to bring offerings, and God’s Presence descends upon the Sanctuary. The commentaries ask: is this eighth day a continuation of the seven, or something entirely new? The number seven in Judaism represents the natural order, as in the story of creation, whereas eight points beyond it – to a higher level of holiness. The Kli Yakar understands this eighth day as wholly kodesh, distinct from the seven preparatory days that reflect the natural world. Even the opening word of the parsha – vayehi – echoes creation, suggesting a shift from chol to kodesh.

Yet the Lubavitcher Rebbe offers a reading that resonates deeply with our moment: the eighth day is not separate, but a completion of the seven days of human effort and dedication. So too with sefirat ha-omer – the Torah commands us to count fifty days, yet we actively count only forty-nine; the fiftieth day follows as a culmination of that process, sanctified by God.

We may not yet be finished counting the days of war. But Parshat Shemini reminds us that moments of kedusha do not stand alone, they grow out of what precedes them. If we carry forward what we have seen over the last 39 days – strength, pride, compassion, and faith – then this ongoing “fortieth day” can become not just a return to routine, but the beginning of something elevated and enduring. Shabbat Shalom -Karen Miller Jackson

Tzav and Pesach: Strength Through Thanks

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Can we find ways to express thankfulness even in the midst of war and uncertainty? Parshat Tzav and Pesach suggest that we can – and even more, that it can help sustain us.

Parshat Tzav describes the korban todah, brought after a person experiences a personal miracle – such as, according to the Talmud, recovery from illness, release from captivity, or safe passage through dangerous conditions like a desert or the sea. In its place, Chazal instituted birkat hagomel. Rav Kook explains that while we often grow indifferent to daily blessings, moments of crisis can awaken a renewed sense of appreciation. The act of giving thanks, whether through an offering or a prayer, can help cultivate that awareness within ourselves and those around us.

The Pesach story offers a similar insight into the power of gratitude, even amid uncertainty. The Mishna teaches that after recounting the Exodus, we are obligated to thank and praise God for the miracles performed for our ancestors and for us. The Talmud adds that the first recitation of Hallel took place after the miracle at Yam Suf. One way we relive the Exodus on seder night is through expressing hakarat ha-tov, following the example of Bnei Yisrael. Before reaching their destination, they paused to acknowledge the miracles they had experienced and sang out in gratitude to God. Their model suggests that recognizing the good need not wait for the journey’s end; it can accompany us along the way, shaping how we experience the present.

From siren to siren, through alternative Pesach plans and deep concern for those on the front lines, Tzav and Pesach remind us that gratitude is not reserved for after the crisis ends. It is a practice that sustains our strength, lifts our spirits, and anchors our faith even as our story is still unfolding. Shabbat Shalom and Chag Sameach -Karen Miller Jackson

Vayikra: The Call to Us

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The opening of parshat Vayikra – when God calls to Moshe and invites him into the Mishkan – offers a powerful perspective on, and deep appreciation for, the challenging yet historic time we are living through in Israel.

Although Sefer Vayikra begins a new book with seemingly different themes, the Ramban sees it as a direct continuation of Sefer Shemot. The final verses of Shemot describe a striking moment: “Moshe could not enter the Tent of Meeting, because the cloud had settled upon it and the Presence of the Lord filled the Tabernacle.” Moshe stands outside, unable to enter the very space he helped create. Yet the story does not end there. The opening words of Vayikra – “And the Lord called…” – complete that scene. Even the first letter, the vav hachibbur, signals continuity: what appears to be a new beginning is, in truth, part of an unfolding story. The Torah reminds us that even when we cannot immediately perceive the connections between moments, they are present, waiting to be uncovered.

Why, then, must Moshe wait to be called before entering the Mishkan? Perhaps the Torah is teaching that even Moshe, the greatest of prophets, does not presume access to holiness. Entry requires invitation, humility, and awareness. Sacred spaces – even those we help build – must never be taken for granted. This, too, contains a lesson for us. We live in an era in which the State of Israel exists, strong and vibrant, yet we must never take its existence for granted.

In these challenging times in Israel, it is not always easy to see how the events of recent years fit into a larger narrative. Vayikra – the call to us – reminds us that we are living through a significant chapter in the unfolding Jewish and Israeli story, and that, like Moshe, each of us is called upon not to take this historic moment for granted. Shabbat Shalom -Karen Miller Jackson

Tetzaveh: Clothing as a Calling

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Clothing is a central theme in both Parshat Tetzaveh and Megillat Esther, where garments symbolize embracing one’s inner identity and stepping into a calling as a shaliach for the Jewish people.

The kohen’s garments are called “bigdei kodesh,” holy clothes, worn for “kavod” (honor) and “tifaret” (glory). Strikingly, the Torah emphasizes material garments for those serving in the holiest space. Part of the kohen’s service includes changing garments, especially during the removal of the ashes (Vayikra 6:3–4). There, the robe is described as middo bad – a linen garment custom-fitted to the kohen. The Sages interpret the word middo as from the Hebrew root m.d.d – to measure, the same root as maddim, uniform. As the Sefer HaChinuch explains, the kohanim quite literally wore a uniform that called them to rise to their sacred task. Their clothing was not superficial; it was formative – meant to cultivate awareness, dignity, and spiritual purpose.

Clothing is equally symbolic in Megillat Esther. After Haman’s decree, Mordechai dons sackcloth and ashes, expressing outwardly the anguish of his people. Esther initially misunderstands, sending him fresh garments to quiet the display. But when she prepares to approach Achashverosh, the Megilla says, “Esther wore malchut – royalty.” The Gemara famously asks why it does not say royal garments, and answers that she was clothed in ruach ha-kodesh. Esther does not merely change clothes, she steps into her destiny as both queen and redeemer.

In both narratives, clothing reflects inner transformation and courageous leadership. In our own time, we witness this sense of mission in the maddim of our soldiers and in how proudly we broadcast our Jewish and Zionist identity in the world. May we, too, discover the “garments” uniquely tailored to us – and wear them with strength and faith. Shabbat Shalom and Purim Sameach! – Karen Miller Jackson

Terumah: On Haredim Drafting into the IDF

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“Ask not what your country can do for you – ask what you can do for your country.” -John F. Kennedy

Parshat Terumah emphasizes the act of giving in the command to build the Mishkan. At first glance, the Torah seems ambiguous about this expectation. It instructs, “Take for Me an offering (terumah),” implying obligation, yet immediately adds, “From every person whose heart moves them,” suggesting voluntarism. Was the giving required, or freely chosen? This tension offers a model for one of the touchstone issues confronting Israeli society today: who should be contributing to the defense of Medinat Yisrael?

Rashi resolves the contradiction by explaining that there were three distinct contributions. Two were chovah – fixed, obligatory donations given equally by all through the machatzit ha-shekel – and one was nedavah, a voluntary gift offered according to the generosity of the heart. Participation was not optional; what varied was how each person gave. Everyone had a share in building the Mishkan.

The Lubavitcher Rebbe likewise understood the Mishkan’s diverse materials as representing the full spectrum of the Jewish people – different backgrounds and levels of observance, yet all indispensable. The Mishkan was not the project of a single group, but a collective achievement.

This vision offers a compelling model for the State of Israel. Troubling images from recent days urge us to rediscover our common bond as a society, to strive for what Rabbi Jonathan Sacks called a nation built on a covenant of “We” – a society built on belonging and mutual responsibility. Like the Mishkan, especially in these challenging days, the strength of the State of Israel depends on the willingness of all its people to see themselves as builders of a common home. Shabbat Shalom -Karen Miller Jackson

Yitro: Choseness – A Double-Edged Legacy

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“The Jewish people have the honor of being hated.” – Bret Stephens

The unique mission bestowed upon the Jewish people in Parshat Yitro has also been a persistent source of antisemitism throughout history, especially today.

Before the giving of the Ten Commandments, God instructs Moshe to tell the people that if they remain faithful to the covenant, they will be an am segula – a chosen people. Though “the entire earth is Mine,” God declares, Israel is to become a “kingdom of priests and a holy nation.” How have biblical interpreters understood the idea of chosenness? And what does it demand of the Jewish people – and of the State of Israel – today?

Some commentaries adopt a particularistic approach. Rashi, writing in the shadow of the Crusades, explains that while God is sovereign over all humanity, the Jewish people are God’s most precious possession, likened to a treasured jewel. Yet midrashic tradition adds an important universal dimension: the Torah was offered to all nations; Israel was simply the one that accepted it. Other biblical interpreters emphasize responsibility over privilege. Sforno and Rabbi S.R. Hirsch understand the phrase “kingdom of priests” as a mission: the Jewish people are meant to serve as God’s shlichim (representatives) in the world – modeling monotheism, Torah and holiness.

Chosenness is a double-edged legacy: it has aroused resentment, yet inspired extraordinary contributions to humanity. This tension continues today around the State of Israel. In the face of demonization and hostility, Israel’s calling is not to be distracted by its critics, but to live as a holy nation – a start-up nation not only in technology, but in every arena that sanctifies God’s name in the world. Shabbat Shalom -Karen Miller Jackson