Bereshit: Faith and Gratitude

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“Each and every blade of grass has a special song of its own.” – Naomi Shemer, based on Rebbe Nachman of Breslav

In the midst of the creation narrative, before humankind even enters the scene, parshat Bereishit offers a lesson about the power of faith and gratitude, one we have witnessed so vividly in each and every hostage who, thank God, has returned home. 

In the retelling of creation in Bereishit, chapter 2, just before Adam is formed, the Torah states: “When no shrub of the field was yet on earth and no grasses of the field had yet sprouted, because God had not sent rain upon the earth and there were no human beings to till the soil.” Why did God withhold the rain? And why are two reasons given for why the vegetation had not grown? Rashi connects these two explanations: God withheld the rain because there were not yet human beings who could be makir tov (to appreciate the rain). Only once Adam sensed the world’s need for sustenance did he pray for rain, and it was that prayer that brought the grasses and trees to life.

Rashi’s insight highlights several key ideas. First, Adam prays not only for himself, but for the sake of the world. Second, tefilla cultivates within us the capacity to be makir tov — to feel and express gratitude to God and to others for the good we receive. Finally, the world itself reached its completion — the grasses only began to grow — when Adam prayed. Our very sustenance, and the flourishing of the world, depend on our tefillot.

This message finds powerful expression in the chatufim, who have shown almost superhuman strength, faith, and gratitude. With radiant smiles, wrapped in Israeli flags, and in their renewed embrace of mitzvot like tefillin and tefilla. Their example is not only a source of inspiration but also a wellspring of strength — one that will help us recreate, renew, and heal Israeli society. Shabbat Shalom – Karen Miller Jackson

Parshat Balak: A Nation of Lions and Lionesses

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“Am Kelavi Yakum”  -Bamidbar 23:24

This verse, a timeless symbol of Jewish perseverance, fittingly became the name of Israel’s war with Iran—in which we truly rose with pride and strength like a lion. Strikingly, in Parshat Balak, Bilaam employs the image of a lion twice, and Rashi offers two very different, yet equally resonant, interpretations.

On the words “Here is a people that rises like a lion,” Rashi comments: “When they rise from sleep in the morning, they show themselves strong as a lion to ‘snatch’ the mitzvot—tallit, Shema, and tefillin—with enthusiasm.” In the next chapter, on the verse “They crouch and lie down like a lion…?” Rashi, citing Targum Onkelos, offers a very different image: “They will be settled in their land in strength and might.” Why such contrasting interpretations?

The second Rashi feels especially resonant in our times. These lions of “strength and might” symbolize national sovereignty and military power. They are the lions and lionesses who have defended the State of Israel, astonishing the world with their resilience, ingenuity, and unwavering determination. Yet Rashi’s first interpretation is no less compelling. Rising each morning to “snatch” mitzvot reminds us that our national strength is rooted in the spiritual courage of generations past—Jews who risked everything just to lay tefillin, whisper Shema Yisrael, and cling to mitzvot with quiet resolve.

This dual image captures the essence of today’s lions and lionesses – heroes who rise each morning with purpose. We see them on the battlefield, in the skies, and behind computer screens. We see them in lone soldiers who leave everything behind to serve their people, in tireless advocates working for the release of the hostages, in the miluim wives holding their families together, and in those who, despite profound grief, wake each day committed to healing and strengthening Israeli society. Shabbat Shalom -Karen Miller Jackson

Parshat Acharei Mot-Kedoshim: How to Be Holy

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“Be holy!” So begins Parshat Kedoshim (of this week’s double parsha): “Because I, God, am holy.” What does it mean to cultivate holiness—in our lives and in the world?

Rashi understands “Be holy” as a call to separate from forbidden sexual relationships, linking it to the previous parsha, Acharei Mot, which details these prohibitions. For Rashi, holiness means setting boundaries in relationships and abstaining from what is forbidden. The Ramban, however, offers a different interpretation. After listing specific prohibitions, the Torah calls on us to elevate even permissible behavior. One can technically keep the law and still act in a base or gluttonous way—a naval b’reshut haTorah. According to the Ramban, holiness requires moderation, intentionality, and moral refinement—not just avoiding sin, but rising above it.

While both commentators read “Be holy” in relation to what comes before, we can also understand it in light of what follows: a list of interpersonal mitzvot. The Midrash Sifra teaches that this section was read aloud to the entire nation during hakhel, because it contains the core values of the Torah. After laws centered on the Mishkan and the kohanim, the Torah introduces a transformative idea: kedusha is not limited to sacred spaces or select individuals—it is accessible to everyone. Rabbi Jonathan Sacks zt”l called this “the radical democratisation of holiness.” By showing compassion for the vulnerable, and by infusing our daily interactions with care and justice, we bring holiness into the world. How are we to be holy? “Because I, God, am holy.” We are called to reflect the divine image within us.

One final idea comes from Rav Aharon Lichtenstein zt”l, whose 10th yahrzeit was recently marked. He taught that “a Jew is also commanded to aspire.” In this light, “Be holy” becomes a call to transcend the letter of the law—to keep striving upward in moral and spiritual growth. Shabbat Shalom -Karen Miller Jackson

Bereshit: Rashi and the War for Israel

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As I write this, while Israel is at war for its future, there was no question what to focus on in parshat Bereshit. Rashi’s opening commentary on the Torah affirms our moral right and destiny to live freely and peacefully in Eretz Yisrael.

The Torah seems to begin in a universal manner, describing the creation of the world. So, it is surprising that the first Rashi on Torah emphasizes the Jewish people’s national right to settle the land of Israel. Rashi quotes a midrash in the name of Rabbi Yitzchak who asks why the Torah begins with creation and not with “This month shall be to you the first of months,” – the first mitzvah. What is behind this question? Rashi seems to be asking why the Torah gives all this background about the creation of the world and the history of the Jewish people? Rabbi Yitzchak’s answer: “So that if the nations of the world will say to Israel, robbers! You took the land by force…” Israel can respond, “The Holy One created the whole world, God created it and gave it to them, and by His will He took it from them and gave it to us.” 

Rav Yaakov Medan provides a beautiful insight which connects this commentary more closely with the “p’shat” of the verse. The word “ha’aretz” in the first verse is talking about the creation of the heavens and the earth, but hints at THE “aretz,” which throughout Tanach refers uniquely to the land of Israel. Yet, perhaps there is another prescient message in Rashi, one which is particularly relevant for us now. 
Creation highlights the value of universalism, an ideal within Jewish thought. Yet, we must never lose our national identity and commitment to Zionism in the face of an overemphasis on universality. It was clear to Rabbi Yitzchak and Rashi, to Rav Kook and Ben Gurion, to the brave residents of Southern Israel and today to our precious chayalim, this land was promised to us from the beginning and we have to do everything we can to be worthy of it, enhance it and defend it from those who wish to take it away from us. Shabbat Shalom and B’sorot Tovot –Karen Miller Jackson

Parshat Bereshit: Praying for the World

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“Each and every blade of grass has a special song of its own.” – Naomi Shemer, based on Rebbe Nachman of Breslav

In the midst of the story of creation of the heavens and earth, before humankind was even created, parshat Bereshit provides seeds of wisdom on the fundamental value of tefillah for the world. 

In the retelling of creation in Bereshit chapter 2, just before Adam is created, the Torah states: “When no shrub of the field was yet on earth and no grasses of the field had yet sprouted, because God had not sent rain upon the earth AND there were no human beings to till the soil.” Why did God withhold the rain? And why are there two reasons given for why the grass had not grown? Rashi connects the two reasons: God withheld the rain because there were not yet human beings to be “makir tov” (to appreciate) the rain. When Adam felt the need for rain, for sustenance for the world, he prayed for rain which enabled the grass and trees to grow. 

Rashi’s commentary extracts from the creation story a number of significant elements about the nature of tefillah. Rashi characterizes Adam as praying not only for himself, but for the sake of the world. Moreover, tefillah instills within us the ability to be “makir tov,” to feel and express appreciation to God and others for the good we receive. Finally, the world was only fully created, the grass only sprouted, once Adam prayed. Rashi’s interpretation teaches that our sustenance and the subsistence of the world depends on our tefillot. 

Parshat Bereshit highlights that tefillah is integral for the world. It also enhances our ability to be “makir tov,” to express appreciation, which leads to further growth and goodness. Shabbat Shalom – Karen Miller Jackson