Parshat Vayakhel: Leadership from the Bottom Up

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One of the defining features of the Mishkan’s construction, as described in Parshat Vayakhel, is the collective participation of the entire nation. While Betzalel was appointed by God as chief architect, the contributions of the people were essential. Two midrashic insights into this dynamic between leadership and the people resonate deeply with Israeli society today.

First, after Bnei Yisrael—particularly the women—generously donated materials, the tribal chieftains (nesi’im) brought onyx stones. Rashi, citing Bamidbar Rabbah, questions why they gave last instead of leading. The midrash explains that they were offended they had not been asked first and waited to see what was needed, only to find that the people had already given beyond expectations. Left with little to contribute, they brought onyx stones. Learning from this, they were the first to donate at the altar’s dedication in Bamidbar. This teaches that when leaders falter, the people can rise to the occasion and ultimately inspire their leaders to follow. 

A second model of leadership emerges from the midrash on Moshe’s role in constructing the Mishkan. At the end of Shemot, the Torah states that all the components of the Mishkan were brought to Moshe, and “the Mishkan was raised.” The midrash, noting that it would be impossible for one person alone to lift it, teaches that the Divine spirit rested upon Moshe, enabling the Mishkan to be assembled. Rabbi Aharon Lichtenstein points out that while many skilled craftsmen contributed, none could see the full picture of the Mishkan. Moshe, who had not personally contributed materials, played a different yet critical role—humbly uniting the collective efforts of the people into a completed whole.

The Mishkan teaches that true leadership is one which unites the whole nation and that sometimes it is the people who ultimately lead the way. 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

Parshat Pinchas: Change — The Torah Way

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What does parshat Pinchas teach about balancing tradition with innovation and about effecting successful change?

Bamidbar 28 repeats the various types of korbanot (offerings). Why is this repetition necessary? Rashi explains that the first time, in Tetzaveh, was during the inauguration of the mishkan, while now, it is “l’dorot”– to observe for all time. One verse in particular emphasizes the significance of consistent commitment involved in the daily tamid offerings: “You shall offer one lamb in the morning, and the other lamb you shall offer at twilight.” The Ein Yaakov cites Rabbi Shimon ben Pazi who teaches that this verse is “the essence of Torah.” The twice daily ritual creates a framework which shapes us and our relationship with God. According to one position in the Talmud, tefilla was instituted based on the daily tamid korbanot. This also captures the essence of tefilla, strengthening our connection to God daily.

How interesting then, that the korbanot which represent consistency, tradition and devotion immediately follow two episodes about significant change and innovation. First, after the Torah delineates how the land of Israel will be divided, the daughters of Zelophehad approach Moshe with a request for inheritance in Israel, as there were no sons to inherit. Their story highlights a delicate balance between tradition and innovation. The words which characterize their approach are words associated with tefilla: “Vatikravna” (and they drew close) and “vata’amodna” (and they stood). Drawing close — from the same root as korban, and standing — is reminiscent of the amidah. Second, Moshe sees the need to publicly and formally appoint his successor Joshua. Here too, the Torah uses language of devotion and continuity: Joshua is asked “to stand” before the nation and Moshe transfers some of his glory onto Joshua. 

Perhaps there is another reason the command to be punctilious in devotion and offerings to God follows these moments of significant change: To demonstrate how to bring about positive change while standing firm in tradition and religious commitment. Shabbat Shalom -Karen Miller Jackson

*May our tefillot bring nechama to the families of chayalim Shilo Amir z”l and David Yitzchak z”l and may their memories be for a blessing.