Va’ethchanan & Nachamu: Messages of Comfort

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Shabbat Nachamu, the Shabbat of Comfort, always follows Tisha B’Av – a day that embodies Jewish suffering throughout the ages. What message of comfort does this juxtaposition offer the Jewish world and Israel today?

The message of Nachamu – the haftarah from Isaiah 40 – is that even after destruction, God’s comfort is assured. This theme is found in parshat Va’etchanan as well, which opens with Moshe’s heartfelt plea to enter the Land of Israel. Moshe had led and carried the Jewish people from their earliest days, yet because he disobeyed God, he was denied the privilege that even the simplest Jew can experience today – entering the Promised Land. God’s response initially seems harsh: “Look at it well, for you shall not go across this Jordan.” Yet the Sages understand this exchange differently. God compassionately comforts Moshe at the end of his life by allowing him to gaze upon the land, even if he cannot enter it. God also assures him that the future is hopeful: his disciple Joshua will lead the people into Israel.

No matter how difficult Jewish history has been, the Jewish people have always found the strength to read Nachamu after commemorating the tragedies of Tisha B’Av. The haftarah promises comfort to the people of Israel and to Jerusalem. It reminds us, as Moshe understood, that the soul of the Jewish people is bound to this land, and that we suffer and find comfort together.

Following a week in which New York’s thriving Jewish community has felt less secure, and in which the lessons of the churban and the dangers of baseless hatred have felt particularly relevant in Israel, these sources remind us what a blessing it is that Israel exists. Wherever we live, we must keep our gaze fixed on it and do all we can to strengthen and protect it. Shabbat Shalom -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

Bo: Living Memory

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What is the difference between history and memory? The command to remember the Exodus in Parshat Bo teaches that Jewish memory is not passive recollection, but active internalization – shaping our identity and ensuring the Jewish future.

Shemot chapter 12 opens with the divine command to prepare for Pesach Mitzrayim: the Israelites are instructed to take and guard the korban Pesach, a lamb designated for sacrifice. Yet, even before they carry out this command, God tells them why this day will matter forever: “For on this very day I brought your ranks out of the land of Egypt; you shall observe this day throughout the ages…for all time.” The people have not yet experienced redemption, yet they are already commanded to commemorate it. Even before leaving Egypt, they are asked to imagine themselves as a free people, already shaped by the meaning of their experiences.

In chapter 13, after the command of the Pesach offering is fulfilled, the focus shifts to the transmission of this memory. The Jewish people, in every generation, are instructed to remember the Exodus by telling it to their children. Yet, the Torah uses strikingly personal language: “It is because of that which the Lord did for me when I came forth out of Egypt.” Each Jew – past, present, and future – tells this story in the first person. The word “me” demands that each generation ask: What does this story mean now? How does it shape who I am and how I live?

Today too, we are living in historic times for Israel. The Exodus teaches us how to turn our living memory into responsibility. By telling our children both our biblical story of freedom and our modern story of national independence and rebuilding, we shape a confident Jewish and Zionist identity rooted in responsibility for the future of our people and our land. Shabbat Shalom -Karen Miller Jackson

Parshat Bo: Experiencing Redemption

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The Exodus story is more than a historical account of liberation from slavery in Egypt. It serves as an enduring model of transformation—from oppression to survival and ultimately to thriving in every generation. This process begins in parshat Bo, by empowering the people of Israel to embrace their identity and destiny as a nation.

Before their liberation, Bnei Yisrael were given a few mitzvot, including Kiddush HaChodesh (sanctifying the new moon). The Torah emphasizes that this mitzvah is for you—addressed to all of Israel. This command to take ownership of time was a powerful message to an enslaved people with no control over their own lives and time. As the midrash teaches, God was declaring that from now on, they would establish Jewish time—a key step toward Torah observance.

Another mitzvah given in Egypt was the korban Pesach. Bnei Yisrael were commanded to take the animal and prepare it four days before the sacrifice. The Mekhilta explains that this was because they had no merits, remaining in a state of spiritual “nakedness,” as Ezekiel describes: “You were still naked and bare.” By actively participating in this ritual, they took their first steps toward redemption.

Beginning with these mitzvot reinforces that the Exodus was not just a one-time liberation but an enduring model of ge’ula (redemption). It teaches that true freedom is not only freedom from oppression but also freedom for a life of holiness and purpose. The recent images and stories of our hostages returning home—marked by their unimaginable courage and deep commitment to Am Yisrael—reflect this ongoing story of redemption. May they find strength, healing, and the ability to thrive. Shabbat Shalom -Karen Miller Jackson

(Photo of released hostage Agam Berger and her unbelievable faith and strength)

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 Balak: Jewish, Zionist and Alone?

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Are the Jewish people destined to be isolated and demonized? Has having our own country only exacerbated Antisemitism and Anti-Zionism in the world? One verse in parshat Balak speaks directly to this issue: Can a particularistic Jewish identity coexist with a universalistic relationship with the world?

Bilaam, a non-Jewish prophet, is sent by Balak, king of Moab to curse the Jewish people. Yet, as the Talmud teaches, God turned his attempted curses into blessings. Bilaam, looking down on Bnei Yisrael, says they are “a people that dwells alone; not reckoned among the nations.” This hardly sounds like a blessing. In many ways it encapsulates the repeated struggle of the Jewish people throughout history to preserve their identity, resist assimilation and avoid persecution amongst the nations.

Most commentaries, however, regard this as a blessing for the Jewish people. Rashi teaches that it refers to the future when Israel will dwell safely in our land and not be punished like the other nations. The Malbim and Netziv, writing in Europe post-Enlightenment and amid experiences of Antisemitism, interpreted this verse within their historical context. When Jews are confident in their identity – they dwell in peace. When they assimilate – they are not worthy of being counted. Rabbi Jonathan Sacks provides a transformative reading of this verse: The blessing is for Jews to dwell “apart” – meaning our strength is in our distinctive experience and values. Yet, it is dangerous to remain alone. Through retaining our distinctiveness, we can and should have a positive impact on the other nations: “By being what only we are, we contribute to humanity what only we can give.”

Today, this verse also highlights the delicate balance Israel needs to maintain in the larger world. We need to work with our allies and take their concerns seriously and seek out those who wish to bless us. At the same time, we also need to remain strong and true to our identity and mission as the people of Israel. 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

Korach: Community with Diversity

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Community is an essential part of Judaism. Parshat Korach is about the risks of separating oneself from the community or collective, a theme that remains relevant today.

The opening words allude to Korach’s divisiveness: “And Korach took…” It does not say what he took; it only lists a few of his followers. Ibn Ezra interprets this to mean he took others – anyone with a grievance – into his group. Rashi teaches: He purposely took himself out of the community to make a machloket (conflict). Ramban, citing the midrash, comments that Korach did not “take” anything; rather, his heart took control of him. Korach had been harboring his grievances and waited until Moshe’s leadership was weakened to take action. All of these interpretations highlight Korach’s refusal to engage in dialogue and his inability to find common ground with Moshe and Aaron.

How surprising it is then that Korach’s “edah” (congregation) is the source in the Talmud for the requirement to pray in a minyan (quorum) of ten men. The source for minyan is derived from a verbal analogy: Vayikra states that God should be sanctified “among” Bnei Yisrael. The word among is also used when God instructs Moshe to separate from “among” Korach’s “edah,” as attempts to reason with them were futile. The word “edah” is also used in the story of the spies, from which the number ten is derived for minyan. So the basis for communal prayer is derived from two groups of great sinners. 

Perhaps this was not only a literary connection, but rather a deeper point expressed by the rabbis. Separating and not engaging with diverse perspectives can lead to isolation and extremism. By deriving minyan from such imperfect models, the Sages encourage openness and inclusiveness within communities. This can also serve as a model for broader society—embracing diversity and debate while upholding a shared commitment. 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

Bechukotai: Judaism and Zionism with Confidence

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“Our hope is not yet lost. It is two thousand years old. To be a free people in our land, the land of Zion and Jerusalem.” –Hatikvah

Parshat 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. 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