Parshat Ki Tissa & Purim: Modern Day Esthers

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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 Ki Tissa: Talmudic thoughts on Suffering

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How can we relate to unexplainable suffering? Like many of us, the Talmudic Sages grappled with this most difficult of theological questions and found insights in this week’s parsha.

Parshat Ki Tissa describes one of the greatest failings of Bnei Yisrael – the sin of the golden calf, followed by Moshe’s pleas and prayers, and God’s benevolent forgiveness. Within this narrative, the Torah describes Moshe’s unusual and surprising request of God in Exodus 33: “Let me know Your ways,” and, “Show me Your glory.” God gives Moshe a view of His “back” and His “glory.” However, even Moshe is not given the ability to fully see God’s “face” and comprehend God’s essence. What is Moshe asking of God exactly? The Sages interpret this scene as Moshe asking God how to understand the problem of theodicy in this world, of why the righteous suffer. For them, this was the most difficult and burning question. 

Talmud Berakhot contains various approaches to suffering. Some rabbis believed suffering should prompt introspection and welcomed suffering as a sign of God’s love. Yet, it also shares three stories about Rabbi Yochanan and his students discussing their suffering in which they clearly and repeatedly protest the notion of sufferings of love: “I do not welcome suffering nor its reward.” This was especially relevant to Rabbi Yochanan, who lost ten children. He and his students find some healing by lifting each other up and practicing compassion.  

In the biblical world, suffering was understood to be a direct result of transgression. Rabbinic theology however, provides various approaches to suffering with more resonance for our time. It encourages us to examine our actions for the better, yet, it also sees potential dangers and futility in attempting to understand or explain suffering. Just as Moshe could not fully know God, some suffering is truly beyond our comprehension and inexplicable. Rabbinic sources provide us with space to grapple with this challenge, and hopefully, steps toward some healing. Shabbat Shalom -Karen Miller Jackson

Ki Tissa: Opening Door to Forgiveness

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Parshat Ki Tissa contains wisdom on wrongdoing and forgiveness. It describes one of the greatest failings of Bnei Yisrael and then God’s boundless compassion. This episode can serve as a model for contemporary times. 

After the sin of the golden calf, Hashem tells Moshe that he will destroy the Jewish people. However, one key word hints that not all hope is lost. God says: “Now, let Me be, that My anger may blaze forth against them…” Why did God tell Moshe “hanicha li,” “leave Me alone,” before Moshe said anything? Rashi explains that God “created an opening,” hinting to Moshe that he should pray to save the Jewish people. Even when it seemed as though God wouldn’t forgive Israel for their transgressions, God was merciful and left the door open for prayers and forgiveness. 

The Divine attributes of mercy and compassion are highlighted again when Moshe goes up Mt. Sinai a second time and God descends in a cloud. The Torah is ambiguous about who is praying here, Moshe or God. Surprisingly, Rabbi Yochanan teaches in Talmud Berakhot that God wrapped Himself in a tallit like a shaliach tzibbur and taught Moshe how to pray for mercy, through the 13 middot (characteristics) of God, including forgiveness and compassion. Hence, these tefillot become the core of selichot, prayers for God’s mercy. The Sifrei views the 13 middot as a model for ethical behavior: to “walk in the ways of Hashem,” is to practice compassion with others just as God was compassionate with us. 

Ki Tissa presents a model for how to recover from rifts and discord in our relationship with others, by leaving the door open to the possibility of prayer, acceptance and forgiveness. The 13 middot teach that tefillah is not only about personal requests but also about introspection, shaping our character and ability to listen and forgive. May we see more of these middot in our relationships, in our homeland and in our world. Shabbat Shalom – Karen Miller Jackson