Vayishlach: Names as Destiny

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Names in Tanach often reveal character and destiny. The first appearance of the name Israel in Parshat Vayishlach offers deep insight into both the individual, Yaacov, who receives this name, and the nation destined to bear it.

Twice in the parsha, Yaacov is blessed: “Your name will no longer be Yaacov, but Israel..” – once by the man/angel he wrestles with and again by God. Unlike other biblical name changes, such as Avraham, Sarah, and Yehoshua, where a letter is added, Yaacov receives a completely new name and his names are used interchangeably throughout Tanach. 

The commentaries attempt to make sense of this and they see these names as having lasting resonance for the Jewish people. Rashi explains Yisrael signifies noble leadership (serara), while Yaacov is associated with duplicity and concealment. The Ramban notes that at the end of Bereshit, God calls him Yaacov and Yisrael to hint that while in Egyptian exile, Israel will be in a state of vulnerability (Yaacov) before they’re honorable status (Yisrael) is restored. 

Hasidic thinkers highlight another aspect of the dual name Yaacov/Yisrael. Yaacov represents the earthly, physical strength – he lifts a heavy rock, experiences economic success, and prepares for battle with Esau. Yisrael, on the other hand, embodies spiritual strength – wrestling with God. He retains both names because both aspects are essential; the physical and spiritual are intertwined.
This combined name defines our destiny today as well. As Yaacov, the Jewish people, can only overcome the hate of Esav, of antisemitism, by embracing the confidence and forthrightness of Yisrael. Moreover, our national success lies in synthesizing our physical and spiritual strength, embodying both aspects of our name and calling. Shabbat Shalom -Karen Miller Jackson

Parshat Lech-lecha: from Avarham to Us

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Why was Avraham chosen? We hear nothing about his faith or righteousness before God calls out to him “Lech lecha.” However, the biblical commentaries develop a fuller picture of Avraham’s moral clarity and spiritual strength, teaching us a valuable lesson about standing strong in our faith and devotion to Israel today.   

There are many descriptions from the midrash to Rambam about how Avraham discovered and embraced monotheism and became the father of the Jewish people. Bereshit Rabbah teaches: Avraham wandered from place to place and saw a palace in flames. He said, “how can it be that this palace has no leader?!” The owner of the castle (God) peered out and said, “I am the master of this palace (this world).” Here, Avraham’s faith came about through questioning, through not being able to make sense of the world. As Rabbi Sacks zt”l wrote: “What moved Abraham was not philosophical harmony but moral discord. For Abraham, faith began in cognitive dissonance. There is only one way of resolving this dissonance: by protesting evil and fighting it… It is as if God were saying to Abraham: I need you to help Me to put out the flames.”

Avraham’s distinctiveness may also be alluded to when he is later called “ha-ivri,” which means “the Hebrew” or “from the other side.” One midrashic opinion suggests a meaning which particularly resonates today: The entire world was on one side and he was on the other side [ever]. We will continue to speak the truth even when it goes against popular world opinion.

Perhaps the reason God chose Avraham was because of his response to God’s call “Lech lecha…” Avraham answers the call fully even though it involves uncertainty and sacrifice. This too, is the story of the Jewish people and their love and commitment to Israel through the ages. 

Avraham models faith despite disorder and evil in the world, moral clarity even while in the minority, and strength of commitment to Israel – that is why he was chosen and inspires us to hear the call of “Lech lecha…” Shabbat Shalom -Karen Miller Jackson

V’zot Ha-bracha: This Simchat Torah

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“This is the blessing…” Moshe’s final act is to bless the people of Israel in Parshat V’zot Ha-bracha, which is always read on Simchat Torah. Given the emotions surrounding this day, the Torah concludes with a message that feels particularly appropriate.

The midrashim provide two beautiful ideas about the power of blessings: 1) The Sifrei Devarim sees a link to the previous parsha, which was filled with rebuke of Israel, followed by Moshe’s blessings. This teaches that one who gives harsh criticism should always follow it up with words of comfort. 2) The midrash Tanhuma looks back at the giving of blessings in Bereshit which were mixed – some positive, and some highlighting the negative. In contrast, Moshe’s brachot to the people here, were given with an “ayin yafeh,” a good eye, accentuating the positive in others.

One more lesson can be drawn from the final words of the Torah, praising Moshe upon his death: “That Moshe did before the eyes of all Israel.” Rashi comments: “This refers to the fact that his heart inspired him to shatter the tablets before their eyes (following the sin of the Golden Calf),” after which God congratulates Moshe. The Lubavitcher Rebbe asks why, after the blessings and praise, does Rashi bring up this incident which seems disparaging of Israel? In fact, says the Lubavitcher Rebbe, the mention of breaking the tablets is meant positively. It opened up the possibility of teshuva, of renewal for Am Yisrael. Moreover, while the first luchot came from God, the second luchot represents God’s commending Moshe and the people’s aspiring and choosing wholeheartedly to accept the Torah.    

This Simchat Torah let’s hope for blessings for Israel and the Jewish people: That we can give words of comfort, see each other with a “good eye,” and that we carry the memory of all that has broken and find healing and redemption. May it be a Chag Sameach! -Karen Miller Jackson

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Parshat Nitzavim-Vayelech: National Repair and Return

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We usually think about teshuva (repentance or return) as applying to individuals. Parshat Nitzavim-Vayelech teaches about an additional layer of teshuva, one which is perhaps more relevant at this time in Jewish history – national teshuva.  

The Ramban derives the mitzvah of teshuva from our parsha, traditionally read on the Shabbat before Rosh Hashana. The Hebrew root sh.u.v is repeated seven times in this section, characterizing teshuva as an ongoing process. It encompasses both the individual aspect: “You will return to your God…” and the national dimension: “God will return and gather you from all the nations…” What does national teshuva look like? Rav Kook teaches that the return of the Jewish people to the land of Israel is the foundation of the greatest teshuva. Rabbi Jonathan Sacks, based on the Ramban, wrote about the dual nature of teshuva as a “double homecoming” – physically to Israel and spiritually to God. Perhaps there can be a notion of spiritual return to the Jewish people as well. Can we hear, in the words of Rabbi Sacks, “the divine call (‘Where are you?’) within the events that happen to us, whether individually as personal fate or collectively as Jewish history.” 

The prophet Hosea offers further insight into national teshuva when he calls on the people of Israel to return to God. The core of teshuva is through words: “Take words with you and return to God… Instead of bulls, we will pay [with offering of] our lips.”(14:3) National teshuva is achieved through words of prayer and in using language that fosters healing and repair. 

Especially this year, how can we respond to the call to national return in light of the parsha and Hosea’s message? How can each of us contribute to the strengthening and healing of Israel and the Jewish people? Shabbat Shalom & Shana Tova -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

Parshat Ki Tetze: How and Why we Remember

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“Zachor” – Three times parshat Ki Tetze instructs us to remember a pivotal event in biblical history. When the Torah says “zachor” it wishes to convey a moral and spiritual awareness to carry with us always. 

First, we are instructed to remember (zachor) what God did to Miriam in the desert, when she was punished for speaking lashon ha-ra (slander) against her brother Moshe. Second, when the parsha presents a list of mitzvot regarding how to treat the stranger, orphan, and widow, these commandments are framed by the charge to remember (zachor) that we were once slaves in Egypt.  Third, the parsha ends with the instruction to remember (zachor) what Amalek did to us on the journey out of Egypt – they lacked fear of God and attacked the Jewish people at their weakest. 

Ramban sees deep meaning in the word “zachor” and comments: zachor signifies that these memories — the story of pure evil (Amalek) and the story of evil speech (Miriam) — must be actively remembered and verbally conveyed to future generations, underscoring their seriousness. While other commentators view the command to remember Miriam’s lashon ha-ra as a recommendation, Ramban argues that it is one of the 613 mitzvot. A similar point is applied to the third zachor, remembering that we were slaves in Egypt, which we verbally recall in daily tefillah and at the Passover seder. This zachor compels us to be particularly sensitive to the plight of the vulnerable and reinforces the value of freedom.

Actively remembering these three episodes may have held different meanings for different generations. Today, we can internalize their messages as follows: 1) We remember acts of evil and hatred against us to protect ourselves and in hope of a better future, 2) We must be mindful of how we speak about our brothers and sisters, and 3) We must remember our right to be a free people in our own land. Shabbat Shalom -Karen Miller Jackson

Parshat Re’eh: Remembering we are One People

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This year, the Jewish people have moved from a place of deep divisiveness to one of remarkable unity. Jewish tradition encourages diversity and debate while also cautioning against the risks of discord and division. Parshat Re’eh reminds us of the importance of maintaining this delicate balance.

“You are children of the LORD your God. You shall not gash yourselves (lo titgodedu) or shave the front of your heads (karha) because of the dead…God chose you… to be His treasured people.” What is the connection between these ancient mourning rituals and our status as God’s children, the chosen people? Rashi explains that the Torah prohibits these forms of mourning since they do not preserve our bodily dignity as the children of God. The Rabbis interpret the prohibition to be something else entirely – lo titgodedu: “Lo ta’asu agudot agudot” – Do not split into different factions. In Jewish law, this is generally applied in the context of communal disputes between rabbinic courts or synagogues in the same community. This issue became more acute with the ingathering of Jews from diverse places to Israel. Poskim discuss how to preserve one’s customs while not splitting into factions.

What is the purpose of this mitzvah? Rashi comments that it should not look like there are two Torahs. According to Rambam it is to prevent great conflict between Jews. Similarly, Yalkut Shimoni interprets the word “karha,” as an allusion to the kind of discord sown by “Korah” – don’t make a “karha” (deep divide) within the Jewish people. Perhaps this is why this prohibition is bracketed by reminders of our status as God’s children, the chosen people.

As Israel considers how to commemorate October 7th, the mitzvah of “lo titgodedu” can serve as a guiding principle – to avoid divisiveness and uphold the unity of our people. Shabbat Shalom -Karen Miller Jackson

Ekev: Uniqueness of Israel

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What makes the land of Israel unique? Parshat Ekev offers key insights into the distinctive blessings and challenges that characterize the promised land, then and now.

As Moshe prepares the people for their entry into the land, the significance of Eretz Yisrael, and our relationship with it, is emphasized through several literary allusions. The parsha mentions three times that this is the land which “the Lord brings you to…” instilling a sense of faith and humility. Each of these references is followed by a caution: Do not take the land’s bounty for granted, do not forget God’s goodness, and do not assimilate into surrounding cultures. Additionally, Rabbenu Bahya notes that in Devarim 8, the phrase “the land” appears seven times within four consecutive verses. Israel is a place where the Jewish people can achieve the greatest blessings and accomplishments, but these gifts are not guaranteed—they depend on our actions and faithfulness.

The uniqueness of Eretz Yisrael is further described in Devarim 11:10: “For the land that you are about to enter and possess is not like the land of Egypt…”  In Egypt, says Rashi, the land was irrigated by water from the Nile. Israel is superior in that it “soaks up its water from the heavens,” emphasizing that blessings in Israel are bestowed by God, rather than solely through human effort. The Ramban however, disagrees and argues that Israel is more vulnerable than Egypt because its water supply is directly controlled by God, making it dependent on the people’s moral behavior and spiritual state.

Israel’s uniqueness lies in its inseparable bond with the Jewish nation dwelling within it. Then and now, Israel’s flourishing (agriculturally and in other pursuits), remains intertwined with us, its caretakers. May we not lose sight of our appreciation of the land and may God bless us with rains of security and abundance. Shabbat Shalom -Karen Miller Jackson

Parshat Matot-Masei

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Parshat Masei (of double parsha Matot-Masei) begins by summarizing Bnei Yisrael’s travels throughout their forty years in the desert as they approach the land of Israel. Many commentaries question why the Torah repeats this list of “masaot” (journeys), when they have already been described earlier in the Torah. Their answers contain wisdom and hope for the current “journey” of the Jewish nation.

The midrash Tanhuma likens this to a parent who takes his/her sick child to various places in search of healing. Afterwards, the parent recounts the experiences they had through each location. So too, God wants Bnei Yisrael to draw strength from hearing about overcoming hardship in their past and be reminded that they can do it again in the future. Rambam, in Guide to the Perplexed, teaches that re-telling the places Israel traveled highlights the miracles God provided for the Jewish people’s survival in the desert. Through preserving the memory of these miracles, future generations will find inspiration and faith. Sforno sees this re-telling as highlighting the goodness of Bnei Yisrael in the desert. He explains that the journeys are repeated “in order to compliment the Jewish people,” who followed God through a vast and dangerous desert. 


We may have arrived at our promised land in 1948, but the Jewish people, in Israel and the diaspora, are still on a journey filled with achievements, loss, miracles, challenges and victories. The biblical repetition of the masaot provides a template for successfully navigating the current journey of the Jewish people: First, we can draw strength from our history, from overcoming past challenges. Second, we should be mindful of small miracles which we may experience over time. Third, we can look back and focus on the positive – we can appreciate our own perseverance and continue to draw strength and faith for the future. Chazak chazak ve’nitchazek. Shabbat shalom -Karen Miller Jackson

Parshat Pinchas: Modeling Positive Change

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“Be a light, not a judge. Be a model, not a critic” – Stephen Covey

When is criticism constructive? And when is it destructive and demoralizing? The daughters of Zelophehad, in parshat Pinchas, demonstrate how to lead positive change. They are a much needed model for today.

After the Torah describes how the land of Israel will be divided, the daughters of Zelophehad approach Moshe and request an inheritance in Israel, as they have no brothers to inherit land. The commentaries characterize them as having great “chibbah” (love) for Israel. The Talmud goes even further, describing them as “darshaniyot” (interpreters), tzidkaniyot (righteous) and “chachmaniyot” (wise). How do we see these qualities in their behavior?

The daughters emphasize that their father “died by sin in the midbar,” but not as a part of Korah’s congregation. Rashi explains that they emphasized that while their father sinned, he did not lead others to sin like Korah. Also, Korah spread unfounded criticism and refused to engage in dialogue with Moshe.

The midrash also contrasts the daughters of Zelophehad with the spies, who slandered the Land of Israel and spread negativity among the nation. Their words led to catastrophe for that generation. The midrash views the daughters’ words as the opposite of the language that previously led to disasters in Bamidbar. They are proactive. They embrace dialogue and use positive language by saying: “We want to be part of this too!”

Hashem’s response is “The daughters speak justly,” connoting deep affirmation. After the earlier stories of people who found ways to criticize and sow discord, these five women model proactivity, dialogue, positivity, and love of the Land of Israel. When we speak up for justice or work to effect change let’s follow in the footsteps of b’not Zelophehad. Shabbat Shalom🇮🇱- Karen Miller Jackson