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

Chukat: Transforming Fatigue into Commitment

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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 their promised land. 

The parsha, as Ibn Ezra writes, has fast-forwarded to the 40th year of desert wanderings, after the first generation has mostly died out. It is a new generation, but it sounds like the same old complaints: “The soul of the people grew discouraged on the journey…” They said: “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 teaches that usually the Torah provides the source of the discouragement (kotzer nefesh), yet here it is ambiguous. Hence, says Rashi, it was the journey itself that caused their dejection. However, it stemmed from an impatient desire to go into Israel already. Similarly, the Ha’amek Davar paints the complaint about food in a positive light: like a baby who is tired of drinking his mother’s milk (manna) and is ready for solid food (produce of Israel).

This pivotal shift is reflected in the continuation of the parsha. First, after complaining, they immediately correct themselves and ask forgiveness of Moshe and God. They faltered but their faith was restored. Second, after the disappearance of the miraculous well which supplied them with water, the people proactively sing for water: “Az yashir Yisrael…” At the splitting of the sea the people sang with Moshe and Miriam, while here they were empowered to sing independently. Third, the people fight two wars, against Sichon and Og, where they rely less on miracles and more on their strength and faith. The Ha’amek Davar writes that Chukat is the beginning of Israel’s transformation, from dependence on overt miracles to experiencing God concealed through nature. 

We too, after nine months, may be feeling fatigue. Let’s make it the kotzer nefesh of commitment and eagerness needed to achieve success and hatzlacha for Israel. Shabbat Shalom -Karen Miller Jackson

Naso: Blessing the whole Jewish people

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Parshat Naso contains the short but powerful priestly blessing. The commentaries on birkat kohanim highlight its ongoing resonance for the Jewish nation.

Who gives the blessings? One verse suggests that the kohanim have the power to bless the people: “This is how you are to bless Bnei Yisrael…” However, it also states: “put My name on Bnei Yisrael, and I will bless them.” Rashbam explains that God is the source of blessings and the kohanim only offer up prayer. Sefer Hachinuch however, comments that the kohanim are the vehicle through which the bracha is transferred from God to the people. He adds that the people have a role as well – to desire the brachot. According to this, everyone has a role to play in causing brachot to flow. 

There are also many interpretations of the content of birkat Kohanim. Abarbanel, 15th century scholar and statesman, explains the three blessings as corresponding to the three elements which a nation needs to flourish: 1) economic protection and success, 2) wisdom and spirituality, and 3) the blessing of strength and peace, internally and externally. Abarbanel, who tried to prevent the expulsion of Jews from Spain, must have had a keen understanding of what it takes to be a successful nation and the importance of having a homeland for Jews, with an army to defend them. 

The brachot seem to be in ascending order and culminate with the blessing of peace. The Ha’amek Davar teaches that this is because shalom is the basis for all other brachot. This concept holds particular importance today, given the challenges we face. The Jewish people are stronger and better positioned to receive God’s blessings when we appreciate the importance of all three aspects of our nation – sustenance, spirituality, and inner solidarity combined with overall security. Shabbat Shalom -Karen Miller Jackson

Bamidbar: On Encampments and Flags

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Parshat Bamidbar begins with Bnei Yisrael’s encampments, organized by tribe, each with their own flag. Encampments?! Flags?! Today, these have contributed to polarization, hate and moral distortion in society. How did the biblical encampments differ from what we are currently experiencing?

First, the Torah highlights that Bnei Yisrael should camp each according to his “standard” (diglo), under the “signs” (otot) of their ancestral house. Why this emphasis on tribal identity within the nation? Rashi comments that these unique flags highlight the diversity of the tribes, each one having unique character and potential strengths. The midrash Tanhuma teaches that this layout emphasized the potential for some tribes to influence others. Korah from Kehat was next to Reuven, who they pulled into their attempt to sow discord. The midrash calls this: “woe to the wicked person and woe to his neighbor.” Conversely, Levi, containing Moshe and Aharon, was next to three tribes who became “great in Torah” — “fortunate is the righteous person and fortunate is his neighbor.” Meaning, we are influenced by those we choose to be surrounded by.

The second theme relates to the trait of humility. The journey through the midbar is significant. The desert, says Bamidbar Rabbah, is ownerless space. Hence, the Torah was given in the desert to teach that one needs to humble him/herself to accept it, and it is free and open for all to take part. Shemot Rabbah says the “midbar” is related to “dibbur” (speech). The desert ideally could have been a place for good communication – which requires some humility, the ability to listen and to use speech positively and constructively.

Instead of flags and encampments which promote hate and discrimination, Bamidbar presents us with an ideal – a proud nation whose flags balance unity with diversity, and which encourages constructive communication and seeking positive influences. Shabbat Shalom🇮🇱 -Karen Miller Jackson

Parshat Behar: Bring Them Home!

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Today is day 31 of the Omer and day 231 of praying for the return of the hostages. Parshat Behar highlights the significance and impact of quantifying time.

When the Torah tells us to count time, it uses the language: “count for yourself/yourselves.” This connotes taking responsibility. The Sifrei teaches that in order to fulfill the mitzvah of sefirat ha-omer, each individual has to count for himself. Additionally, the ritually impure zav and zavah, must count the days until they may immerse in a mikveh. Our parsha contains the command to count seven times seven years, until the Jubilee (yovel) year, when debts were forgiven and slaves freed. Here, the beit din counts for the people. 

What do these countings have in common? All three signify a transformation, individually or nationally. Today, the zavah count is preserved in the seven clean days counted by a woman in niddah. As she moves into a state of taharah, there is renewed opportunity for new life or renewed love in the husband-wife relationship. Similarly, the Sefer HaChinuch teaches, as we count the omer days between Pesach and Shavuot we undergo a process of preparation to receive and recommit to the Torah and its values. Yovel, according to Rabbbenu Bahya, is an opportunity to pause and look back at previous generations and focus on a return to our roots, a reset, so to speak. It is a time to undertake a societal tikun, and refocus our commitment to God and the land, and to our origins and national beginning.  
As we count each day in prayer for the hostages, let’s apply the lesson of the yovel year and draw on our common bond with our land and our people, until they please G-d return home soon. Shabbat Shalom -Karen Miller Jackson

* photo of the 5 tatzpitaniyot hostages from ynet.