Parshat Vayikra: A Call to Achdut

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What is the call of “Vayikra” for the Jewish people today?

Numerous commentaries explain that parshat Vayikra is a direct continuation of Shemot, which ended with Moshe outside the Mishkan. Even Moshe, the greatest prophet of all time, could not enter the holiest place at all times. Vayikra teaches that when an individual was impure, they too could not enter the Mikdash. Human experiences of holiness have a rhythm of ebbs and flows, highs and lows. Similarly, Rabbi S.R. Hirsch teaches that the root of the word “korban” is “k.r.v,” meaning to come close. The korbanot in the time of the Mikdash (and today, our tefillot) are a way to draw closer to Hashem, highlighting that one cannot stay in a continuous state of holiness. We are human beings, not angels.

Perhaps Rashi alludes to this in interpreting “Vayikra” as an expression of God’s affection (hibba) for Moshe and an invitation to draw closer to holiness and hear God’s words. Rashi relates this to the call of angels in Isaiah—which we say in the kedusha of the Amidah—“And one called (ve-karah) out to the other, holy, holy, holy…” In entering the Ohel Moed, Moshe becomes angel-like. In standing with feet together and saying kedusha, we strive to be holy like angels (whose feet were like a straight foot). However, we can’t stay this way permanently.

Regarding the position of feet in prayer, Rav Kook writes that our feet are for both walking and standing. When we walk, legs apart, we advance and grow in Torah knowledge. When standing with feet together in prayer, we solidify ourselves through unity (achdut).

There is also a rhythm within the Jewish nation. There are times when we, as a people, can debate constructively and move in different directions, at different paces. And then there are times when we need to pause in order to solidify, to draw closer in holiness, and to focus on achdut. Shabbat Shalom -Karen Miller Jackson

Vayigash: National Unity

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Vayigash is the parsha of achdut (Jewish unity). How can we preserve some of the achdut we have seen in Israeli society over the past year and how can we further foster a shared national vision, despite our differences? The approach of Yehuda toward Yosef provides some insight.

“Then Yehuda approached him [Yosef]…” This was a pivotal moment in the story of Yaacov’s sons. At their lowest point, the brothers could not speak peaceably with Yosef. Rashi describes their disdain as having “moved on from all feelings of brotherhood.” However, in Parshat Vayigash, Yehuda—still unaware that Yosef is his brother—pleads with Yosef at length on behalf of Binyamin, determined to fulfill the promise he made to his father.

Bereshit Rabbah likens this encounter to a well with good, cold water at the bottom, which is out of reach until someone ties rope to rope and draws from it and drinks. So too, Yehuda approached Yosef with many words until he found the ones which touched Yosef’s heart. The physical approach, along with words, communication, are the keys to bridging deep divides. 

The haftorah too, contains a vision for Jewish unity, particularly for modern Israel. Yechezkel is told by God to take two sticks and write on one the name Yosef (Ephraim and the tribes of Yisrael) and the other Yehuda and then, “Bring them close to each other, so that they become one stick.” Rav Kook quoted this prophecy in his eulogy for Theodor Herzl and refers to the secular Zionist movement as the “footsteps of the messiah son of Yosef.”

Rav Kook exemplified the ability to approach and draw closer to parts of Israeli society that thought and lived differently. How can we follow in the footsteps of Yehuda, Yechezkel, and Rav Kook to bridge divides and foster deeper unity? Shabbat Shalom -Karen Miller Jackson

Vayigash: Achdut

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Vayigash is the parsha of achdut (Jewish unity). Before Oct. 7th we longed for more achdut. Since Oct. 7th we have been carried by the spirit of our people’s togetherness. Going forward, how do we preserve this achdut in Israeli society despite our differences? The approach of Yehuda toward Yosef provides some insight.

“Then Yehuda approached him [Yosef]…” This was a pivotal moment in the story of Yaacov’s sons. At their lowest point, the brothers could not speak peaceably with Yosef. Rashi characterizes their feelings of disdain as having “moved on from all feelings of brotherhood.” In parshat Vayigash, Yehuda (who doesn’t realize that he is speaking to his brother) speaks at length to Yosef, in the hopes of saving Binyamin as he had promised his father. 

Bereshit Rabbah likens this encounter to a well with good, cold water at the bottom, which is out of reach until someone ties rope to rope and draws from it and drinks. So too, Yehuda approached Yosef with many words until he found the ones which touched Yosef’s heart. The physical approach, along with words, communication, are the keys to bridging deep divides. 

The haftorah too, contains a vision for Jewish unity, particularly for modern Israel. Yechezkel is told by God to take two sticks and write on one the name Yosef (Ephraim and the tribes of Yisrael) and the other Yehuda and then, “Bring them close to each other, so that they become one stick.” Rav Avraham Yitzchak HaCohen Kook quoted this prophecy in his eulogy for Theodor Herzl and calls the secular Zionist movement the footsteps of the messiah son of Yosef. 

Rav Kook was a model for approaching and drawing closer to parts of Israeli society who thought and lived differently. How can we walk in the footsteps of Yehuda, Yechezkel and Rav Kook? By seeing what they all saw – we are one people. Shabbat Shalom -Karen Miller Jackson

Parshat Chayei Sarah: Types of Tefilla

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There is a seeming paradox within Jewish prayer. If the times we pray and the words we say are fixed by halakha, how can tefilla also be flexible, individualized and filled with kavanah (intention)?! Parshat Chayei Sarah provides some insight into this question.

The Talmud, drawing on the parsha, contains a debate about the origin of the three daily prayers in Talmud Berachot. One opinion is that tefilla is modeled after the Avot: Avraham instituted shacharit, Yitzchak – mincha, and Yacov – ma’ariv. Alternatively, tefilla is based on the daily “tamid” offerings from the Beit Hamikdash. What is the difference? Tefilla which parallels the daily offerings is characterized by constancy and consistency, infusing holiness into our day at prescribed times. Tefilla modeled after the Avot conveys diversity and spontaneity in prayer. Each of the forefathers is associated with a different time of day/night for tefilla and with a distinct word for prayer in the Torah. Avraham’s prayer is called “standing.” Yitzchak’s tefilla is called “lasuach” (conversing?) and Yacov “encounters.” By drawing on both these sources of tefilla – tamid offerings and avot – the Talmud encourages us to engage with tefilla both from obligated regularity and from voluntary inspiration. 

The source of Yitzchak’s mincha prayer, found in parshat Chayei Sarah, reinforces this duality in tefilla. The verse states, “And Isaac went out “lasuaḥ” in the field toward evening.” Some commentaries understand the word “lasuaḥ” as meaning “to converse,” as in “sicha” (conversation). Others see a connection between “lasuaḥ” and “sichim,” (plants and trees). Hence, Rav Kook, in Olat Reiyah, explains that tefilla is related to both: It is an opportunity for an individual to converse with God; and, tefilla enables a soul to blossom with renewed energy, so that a person can emerge from praying and branch out like a tree in the world.  

Tefilla as “sicha” establishes a framework for continuing to engage in regular conversation with God, while also leaving space to renew ourselves and our relationship with tefilla. Shabbat Shalom – Karen Miller Jackson 

Parshat Lech Lecha: Morning Mindfulness

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“If I am not for myself, who will be for me? If I am only for myself, what am I…?” – Pirkei Avot 1:14

Avraham is the paradigm of chesed and compassion, of doing for others. For this reason, it is surprising to read Rashi’s commentary on the opening words of parshat Lech Lecha. Rashi, noting the “kefel lashon,” double language, interprets the words “lech lecha” as: Go for YOURSELF. Going on this journey to an unspecified destination was for Avraham’s own benefit: “להנאתך ולטובתך.” By going forth and having faith in Hashem, Avraham will be rewarded with becoming a father, not only of his own children, but also of a great nation. The Zohar, similarly interprets “lech lecha” as “go unto yourself…to know and to fix yourself.” Before Avraham could inspire others he needed to journey inward and strengthen himself. 

A similar idea is expressed by two great thinkers on mindfulness as we awaken. Rav Kook, in Olat Reiyah, comments on the “Modeh ani” prayer: When we wake up and are awestruck by the vastness of the universe, we might feel small and insignificant. By emphasizing the I (ani), and drawing on our inner strength and gratitude to God, “the individual self remains undaunted, the ‘I’ finds divine confirmation and validation.” Rebbe Nachman of Breslav shares a similar thought in his commentary on the opening words of the Shulchan Aruch – that a person should awaken with zest like a lion. Rebbe Nachman, sensitive to human nature, understood that sometimes people wake up and feel unhappy with themselves, distant from God and unmotivated. Hence, he suggests finding a “nekuda tova,” a good point to focus and build on within oneself. 

This is a particularly relevant message for our time, as increasing numbers of people are feeling unhappy and unmotivated. “Modeh ani” provides an opportunity each morning to go to/for oneself and discover one’s personal uniqueness and potential. Shabbat Shalom – Karen Miller Jackson