Parshat Balak: A Nation of Lions and Lionesses

Leave a comment

“Am Kelavi Yakum”  -Bamidbar 23:24

This verse, a timeless symbol of Jewish perseverance, fittingly became the name of Israel’s war with Iran—in which we truly rose with pride and strength like a lion. Strikingly, in Parshat Balak, Bilaam employs the image of a lion twice, and Rashi offers two very different, yet equally resonant, interpretations.

On the words “Here is a people that rises like a lion,” Rashi comments: “When they rise from sleep in the morning, they show themselves strong as a lion to ‘snatch’ the mitzvot—tallit, Shema, and tefillin—with enthusiasm.” In the next chapter, on the verse “They crouch and lie down like a lion…?” Rashi, citing Targum Onkelos, offers a very different image: “They will be settled in their land in strength and might.” Why such contrasting interpretations?

The second Rashi feels especially resonant in our times. These lions of “strength and might” symbolize national sovereignty and military power. They are the lions and lionesses who have defended the State of Israel, astonishing the world with their resilience, ingenuity, and unwavering determination. Yet Rashi’s first interpretation is no less compelling. Rising each morning to “snatch” mitzvot reminds us that our national strength is rooted in the spiritual courage of generations past—Jews who risked everything just to lay tefillin, whisper Shema Yisrael, and cling to mitzvot with quiet resolve.

This dual image captures the essence of today’s lions and lionesses – heroes who rise each morning with purpose. We see them on the battlefield, in the skies, and behind computer screens. We see them in lone soldiers who leave everything behind to serve their people, in tireless advocates working for the release of the hostages, in the miluim wives holding their families together, and in those who, despite profound grief, wake each day committed to healing and strengthening Israeli society. Shabbat Shalom -Karen Miller Jackson

Parshat Chukat: Renewed Hope

Leave a comment

Parshat Chukat marks a transformational moment for Bnei Yisrael, as they begin to find their confidence and commitment as a nation—ready to live in and appreciate their promised land.

As Ibn Ezra notes, the parsha fast-forwards to the 40th year of desert wanderings, after the first generation has mostly passed away. A new generation has arisen, yet their words echo familiar complaints: “The soul of the people grew discouraged on the journey… Why did you make us leave Egypt to die in the wilderness? … We have come to loathe this miserable food.” They sound tired—and “hangry.” Rashi observes that, unlike other instances, the Torah does not explain the cause of their kotzer nefesh (discouragement). It was, he teaches, the journey itself that wore them down. But here, there is a crucial difference: their frustration stems from an impatient longing to finally enter the Land of Israel.

This pivotal shift is reflected in the continuation of the parsha. First, after complaining, the people quickly correct themselves and ask forgiveness. They stumble, but their faith is restored. Second, after the miraculous well disappears, the people don’t despair. Instead, they sing for water: “Az yashir Yisrael…” At the sea, they sang with Moshe and Miriam; now, they sing on their own. Third, they fight two battles—against Sichon and Og—relying less on miracles and more on their own courage and faith. The Ha’amek Davar writes that this parsha marks the beginning of Israel’s spiritual maturation: a move from dependence on overt miracles to experiencing God concealed through nature. 

After 637 days of war, many of us understandably feel a kind of kotzer nefesh—weariness and impatience. And yet, like the second generation in the wilderness, we too are discovering a reinvigorated sense of strength, unity, and commitment to our land and our people – a renewed source of hope. Shabbat Shalom -Karen Miller Jackson

Parshat Korach: The Battle for Truth

Leave a comment

The sin of Korach and his followers is ambiguous in the biblical text, leaving room for multiple interpretations. Yet when we read Parshat Korach today, one perspective stands out: their sin lay in their duplicity. It is a story that speaks directly to our world today, where the value of truth is increasingly under threat.

The Torah does not specify how Korach incited rebellion, but Rashi interprets the words “And Korach took” to mean he took others through persuasive and manipulative speech. According to the Midrash, Korach swayed followers with a fictional story about a widow exploited by Moshe and Aharon – misusing biblical verses and portraying them as corrupt leaders who demanded her last possessions. As Nechama Leibowitz notes, Korach’s choice of a widow is no accident. It is a calculated move to arouse the compassion and indignation of his audience. He crafts a narrative of victimhood, cloaked in the language of Torah.

Korach’s allies, Datan and Aviram, similarly distort the truth. “Is it not enough that you brought us out of a land flowing with milk and honey to kill us in the wilderness?” they ask—referring not to the Promised Land, but to Egypt. In the wake of the spies’ report, they exploit the people’s despair, twisting sacred words once used by God and Moshe to describe the Land of Israel. 

This is the essence of post-truth: misinformation that appeals to emotion while obscuring reality. We saw this just this week—in misleading headlines and political campaigns built on lies about Israel. The Talmud notes that the letters in שקר (falsehood) are close together in the Hebrew alphabet, while those in אמת (truth) are far apart—teaching that falsehood is easily found, but truth must be pursued with great effort. That is the enduring lesson of the Korach story: seek truth, and pursue it. Shabbat Shalom -Karen Miller Jackson

Parshat Shelach: Our Shlichut Today

Leave a comment

The story of the meraglim is among the Torah’s most consequential, resulting in a generation denied entry to the Land of Israel. Told in this week’s parsha, Shelach, and retold in Devarim, the two accounts highlight its lessons then—and what they still mean for us today.

Shelach emphasizes the role of leaders. The heads of tribes—important men—are listed by name, setting a high expectation for their mission. One word in Shelach captures their task: latur, to scout the land. In Devarim, there is much less emphasis on the spies themselves. Also, their mission is described instead with the words lachfor and leragel—to search out and to spy. Why the difference in language? The Malbim teaches that latur, in Shelach, implies seeking out goodness. God had already guaranteed that the land was good. At this critical moment, the leaders were expected to affirm that vision. Instead, ten of the twelve returned with words that spread fear and demoralization.

In Devarim, the responsibility shifts to the people. In this retelling, Moshe does not blame the spies. In fact, they are portrayed as speaking positively about the land. It is the nation who misinterprets their words and lacks the confidence to rise up and conquer. And it is not only the generation of the midbar who bear responsibility. Moshe addresses their children, on the verge of entering the land, in the present tense: “Then all of YOU came to me and said, ‘Let us send men ahead to reconnoiter the land for US…’” This highlights that every generation of Jews has a role to play in correcting the sin of the meraglim.

Today, as we witness the miracles and heroism unfolding in this historic moment for Israel, Parshat Shelach reminds us that we each have a shlichut—a mission—to fulfill. Leaders and nation alike are called to see the good, to strengthen one another, and to move forward with courage and faith into the future. Shabbat Shalom -Karen Miller Jackson

Parshat Beha’alotcha: “Let Your Enemies Be Scattered”

Leave a comment

Parshat Beha’alotcha marks a dramatic turning point in Bnei Yisrael’s journey through the desert. The commentaries find deep significance in this moment — not only within the biblical narrative, but for all time.

At the height of the nation’s preparations to enter the Land of Israel, we read: “When the Ark would journey, Moshe said, ‘Arise, God, and let Your enemies be scattered, and let those who hate You flee before You.’ And when it rested, he would say, ‘Return, God, to the myriad thousands of Israel.’” Immediately after these verses comes the troubling episode of the mitonenim — bitter complainers who sow unrest among the people. Notably, these two verses are bracketed by two inverted letter “nuns,” and Rabbi Yehuda HaNasi famously taught that this section constitutes “a book unto itself.”

The Ha’amek Davar sees this as the beginning of the generation’s spiritual decline. Despite witnessing the greatest divine providence, the mitonenim spark a cycle of criticism and complaint that ultimately leads to the sin of the spies — and the decree that this generation would not enter the Land. These two verses, then, become a symbolic dividing line: before and after. Before — hope, preparation, and purpose. After — a tragic unraveling of faith and commitment.

Rabbi Samson Raphael Hirsch offers a more hopeful reading. He suggests that these two verses are placed here because they capture the eternal rhythm of Jewish history: there will always be enemies and haters. But when we lead with the Aron Kodesh — when we are rooted in our identity, faith, and values — our adversaries are scattered, and we find our way back: back to God, to one another, and to our connection with the Land of Israel.

This, the parsha reminds us, remains our challenge today: to stay strong and faithful despite the haters from without and the voices of discord from within. Shabbat Shalom and Am Yisrael Chai -Karen Miller Jackson

Behar-Bechukotai: Stand Upright for Israel

Leave a comment

This week was a whirlwind: the inspiring bravery of Yuval Rephael, the painful rhetoric of some Israeli leaders, and a tragic antisemitic attack in Washington, DC. One word in Parshat Behar-Bechukotai offers timely insight into how we confront antisemitism and draw the line between legitimate critique and harmful condemnation of Israel.

Vayikra 26 outlines the blessings and curses that hinge on our faithfulness to God’s laws. The blessings include prosperity, military strength, security, peace in our land, and the feeling of God’s presence among us. The curses are lengthy and severe, ending in estrangement from God and our land. One image recurs throughout the blessings: the act of walking, and specifically, walking upright. “If you walk in My statutes,” God says, “I will walk among you.” The blessings conclude with a powerful reminder: God broke the yoke of our enslavement in Egypt and enabled us to “walk upright.” Why this emphasis?

The Hebrew word komemiyut – uprightness – comes from the root k.u.m, meaning to rise or stand. The Targum Onkelos translates it as freedom. Rashi explains it as standing tall, and Rashbam adds, “when the yoke is removed, one can hold their head high.” Sometimes, to hold our heads high, we must remember the long walk of our history, and the dangers of bowing our heads instead of standing tall and proud in who we are.
We pray daily for God to bring us komemiyut l’artzenu – upright to our land. In modern Hebrew, komemiyut connotes sovereignty, and it appears in the very first line of Israel’s Declaration of Independence. As we mark Yom Yerushalayim, may we each find the courage – wherever we are – to walk and speak uprightly in our Jewish and Zionist identity. May the memories of Yaron Lischinsky and Sarah Lynn Milgrim be for a blessing. Shabbat Shalom -Karen Miller Jackson

Parshat Ki Tissa & Purim: Modern Day Esthers

Leave a comment

As we enter Shabbat Ki Tissa, which coincides with Purim, a common theme emerges: finding faith in moments of crisis and ensuring its message endures l’dorot, for generations to come.

The sin of the Golden Calf stands as one of Am Yisrael’s greatest failings, to the point that God initially intends to destroy them. Moshe pleads for their salvation, even offering to be erased from the Torah. The Sages teach that its effects linger in every generation: “There is no generation that does not bear an ounce of the sin of the Golden Calf.” Many commentaries see the Mishkan as a tikkun (atonement) – particularly through the donation of gold, transforming the very substance of their downfall into a means of holiness. Yet, the lasting message is clear: do not lose faith so swiftly when Moshe and God’s presence seem out of reach.

Similarly, according to the Talmud, Esther had to persuade the Sages to record her story for future generations (kitvuni l’dorot). While they hesitated, she understood the ongoing relevance of Megillat Esther: a model of faith when the face of God seems hidden. Perhaps for this reason, the laws of Megillah reading are so stringent. Rabbi Yehoshua ben Levi teaches that the obligation to read it twice—once at night and once in the day—is derived from the verse in Psalms: “O my God, I call by day but You do not answer; and at night, and there is no respite for me.” Reading the Megillah serves as an antidote to the natural feeling of divine abandonment. It is a written reminder for every generation of God’s hidden presence, even in the darkest times.

Today, returned hostages who have shared stories of bravery and faith, despite overwhelming despair, serve as a modern manifestation of kitvuni l’dorot. Like Esther, they remind us of the power of faith, even when redemption seems distant. Purim Sameach and Shabbat Shalom🎭🇮🇱-Karen Miller Jackson

Parshat Terumah: On Bees and National Responsibility

Leave a comment

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 

Parshat Mishpatim: Between Cruelty and Compassion

Leave a comment

Children – dependent, vulnerable, defenseless – are the litmus test of our humanity. -Rabbi Lord Jonathan Sacks 

Parshat Mishpatim teaches what real compassion looks like. It highlights that cruelty, especially toward children, is a mark of unfathomable evil, whereas prioritizing and educating children in moral values is the greatest statement of hope for the future. 

The Torah commands us not to oppress the ger, the widow, or the orphan—the most vulnerable members of the biblical world: “If you mistreat them, as soon as they cry out to Me, I will hear their outcry.” The double language—aneh ta’aneh, tza’ok yitzak, shamoa eshma—underscores that just as the victim feels their pain deeply, God hears and responds with urgency.

Rabbi Sacks looked to the Shoah to contrast unimaginable evil with extraordinary humanity toward children. Janusz Korczak, a Polish-Jewish doctor and educator, exemplified moral courage and compassion when he refused to abandon the orphans in his care, even as they were sent to their deaths.

In Judaism, cruelty toward children is especially heinous because they embody our hope and future. Talmud Sotah teaches that after Israel crossed the Yam Suf, the infants were among the first to sing to God, recognizing His miracles. To the sages, children symbolize pure faith, goodness, and unshakable hope. That is why when we remember the redemption from Egypt, they are at the heart of our collective memory and moral responsibility.

Ariel and Kfir Bibas symbolize the stark contrast between their society and ours: theirs is steeped in cruelty, while we are rooted in compassion, faith, and hope. May we honor all the children we have lost by securing and shaping a country and future worthy of the next generation. Shabbat Shalom -Karen Miller Jackson 

Parshat Yitro: Embracing the Yitros of Today

Leave a comment

How striking that the parsha describing God’s covenant with Israel at Sinai—a defining moment for Jewish nationhood—is named after someone outside the nation: Yitro. This highlights a timeless lesson on Jewish identity, antisemitism, and the importance of recognizing true allies.

The parsha begins after Amalek wages war on a vulnerable Israel as they journey through the desert. It then recounts how Yitro, Moshe’s father-in-law, travels from Midian to meet Moshe at the mountain of God after hearing about “what God had done for Israel.” Following this, Israel encamps at Har Sinai for Matan Torah. The commentaries see deep connections between these events.

The midrash Mekhilta contains a debate focusing on the ambiguity of what Yitro heard. R’ Yehoshua says that he heard about the victory over Amalek, seeing the contrast between Amalek’s hostility and God’s protection of Israel. R’ Elazar Hamodai, however, teaches that Yitro heard about the wonders of Matan Torah, which would mean the Torah tells these events out of chronological order. If Yitro arrived after Matan Torah, why is his arrival placed between Amalek and Matan Torah? Ibn Ezra explains that this juxtaposition teaches us that when recalling the hate-attack by Amalek, we should also remember that we, the Jewish nation, have genuine friends and admirers, like Yitro. 

Both interpretations contain a message for contemporary times. First, antisemitism should not define Jewish identity; rather, it should be built on positive Jewish values, with Matan Torah as its foundation. Second, while we must call out and confront antisemitism, we should not let it distort our perception of the world. Just as the Torah reminds us of Yitro’s support, we too must recognize and embrace the Yitros of our time—those who stand with the Jewish people. Shabbat Shalom -Karen Miller Jackson