Toldot: Promoting Truth

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What is meant by the verse in Micah, “Give truth to Jacob”? The commentaries discuss this question in Parshat Toldot, where the themes of truth and deception are front and center. The question feels especially urgent today, as we—the children of Yaacov—struggle to make truth heard and to dispel the deceptive narratives told about Israel.

The Torah describes Yaacov as “a plain (tam) man, dwelling in tents,” which Rashi contrasts with Esav, who regularly misled his father about his true character. This is striking, given that it is Yaacov who appears to act deceptively. He acquires the birthright at Esav’s moment of weakness, and later follows Rivka’s plan to disguise himself before Yitzchak. When Yitzchak, who is going blind, asks him directly who he is, Yaacov answers, “I am Esav, your firstborn.” Yitzchak later tells Esau that his brother came with mirma—cunning—and took the blessing. Still, Rashi works to preserve Yaacov’s integrity. He repunctuates the verse so that Yaacov is not technically lying: “I am [bringing you food]; Esav is your firstborn,” and defines mirma as cleverness rather than deceit.

Other commentaries take a different approach: even if the blessing was truly destined for Yaacov, the way he received it carried consequences. In one midrashic tradition, Rachel deceives Yaacov on his wedding night to spare Leah’s shame and reminds him that he once deceived his own father, measure for measure. And when Esav cries out “a great and bitter cry,” Bereshit Rabbah says that this is echoed generations later when Mordechai cries out in Shushan under Haman’s decree to wipe out the Jewish people.

Yaacov was a man of truth. When he acted with duplicity it was to ensure the future of the Jewish people, yet there were long-term consequences. Today, when the world so readily absorbs falsehoods about our people, we renew our mission to “give truth to Yaacov”—to stand for the integrity and truth of the Jewish people. Shabbat Shalom and chodesh tov!🇮🇱 -Karen Miller Jackson

Parshat Devarim: Seeking Truth

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The book of Devarim opens in an unexpected way – with Moshe recounting one of Israel’s greatest failures: the sin of the meraglim. His retelling, however, differs significantly from the original narrative in Bamidbar and, at first glance, even seems to contradict it. Why tell it this way? Moshe’s words offer a powerful lesson for our world which is quick to call out faults and eager to embrace narratives that simplify or distort the truth.

In Devarim, it is not God who initiates the sending of scouts, but rather the nation. And it is not the spies—the tribal leaders—who spread criticism of the land, but the people. Rav Tamir Granot explains that Moshe chose to begin with this story, and to retell it in this way, because its lessons were most relevant for this second generation. Bamidbar emphasizes the failures of the leaders. Devarim emphasizes the people’s responsibility – teaching that a nation cannot simply blame its leadership; every individual bears a share of accountability.

The rabbis adopt a similar approach in retelling the story of the churban, commemorated on Tisha B’Av. Historical sources and the Talmud recount corrupt priests during the final years of the Second Temple, and the infamous story of Kamtza and Bar Kamtza, along with the silence of the rabbis who witnessed it, contributed to the destruction of Jerusalem. Yet, the Sages ultimately teach that the Temple fell not because of leadership failures alone, but because of sinat chinam – pointless hatred among the people.

These retellings do not seek to manipulate or distort the truth. Instead, they model something rare and vital: the courage to confront failure honestly and learn from it. In an age when truth is often twisted and responsibility deflected, Moshe’s words call us to a higher standard – to speak with integrity, to take ownership of our actions, and to recognize that each of us can shape a more honest and hopeful future. Shabbat Shalom -Karen Miller Jackson

Parshat Korach: The Battle for Truth

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The sin of Korach and his followers is ambiguous in the biblical text, leaving room for multiple interpretations. Yet when we read Parshat Korach today, one perspective stands out: their sin lay in their duplicity. It is a story that speaks directly to our world today, where the value of truth is increasingly under threat.

The Torah does not specify how Korach incited rebellion, but Rashi interprets the words “And Korach took” to mean he took others through persuasive and manipulative speech. According to the Midrash, Korach swayed followers with a fictional story about a widow exploited by Moshe and Aharon – misusing biblical verses and portraying them as corrupt leaders who demanded her last possessions. As Nechama Leibowitz notes, Korach’s choice of a widow is no accident. It is a calculated move to arouse the compassion and indignation of his audience. He crafts a narrative of victimhood, cloaked in the language of Torah.

Korach’s allies, Datan and Aviram, similarly distort the truth. “Is it not enough that you brought us out of a land flowing with milk and honey to kill us in the wilderness?” they ask—referring not to the Promised Land, but to Egypt. In the wake of the spies’ report, they exploit the people’s despair, twisting sacred words once used by God and Moshe to describe the Land of Israel. 

This is the essence of post-truth: misinformation that appeals to emotion while obscuring reality. We saw this just this week—in misleading headlines and political campaigns built on lies about Israel. The Talmud notes that the letters in שקר (falsehood) are close together in the Hebrew alphabet, while those in אמת (truth) are far apart—teaching that falsehood is easily found, but truth must be pursued with great effort. That is the enduring lesson of the Korach story: seek truth, and pursue it. Shabbat Shalom -Karen Miller Jackson

Mishpatim: Truth AND Compassion

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Parshat Mishpatim contains laws which contribute to building a moral and compassionate society. Two mitzvot stand out as deserving special consideration within the framework of our contemporary world.

First, “keep far away from falsehood” (Shemot 23:7) – the language implies more than a command to be truthful, one should actively distance oneself from falsehood. The midrash Mekhilta contains a debate about whether this applies only to judges or to everyone. Elsewhere, the Torah clearly commands everyone not to lie. Here, we learn a key principle of Torah is that judges – societal leaders – should strive for truth and justice. Today, perhaps more than ever, lies and fake news are easier to access through social media. World leaders too have embraced lies and made it more acceptable to spread falsehood. In this context, “keep away…” has new resonance.

Second, “Do not oppress the stranger as we were once strangers in the land of Egypt.” (Shemot 23:9) This is one of numerous mitzvot in the parsha about protecting the vulnerable in society. Why does the Torah recall our time in Egypt? The Minchat Chinuch explains that reminding us of the anxiety and suffering our ancestors felt as strangers in Egypt “will move us to compassion for every person in a similar situation.” Drawing on our past experience in caring for the weak and vulnerable is also a core value in Torah.

 
What happens when one of these is praised and the other neglected? Sadly, we are seeing this in today’s “post-truth” world, where altruism is at times held above the truth. Courts, journalists and institutions which should be the embodiment of fairness and truth-seeking have lost objectivity. Perpetrators of evil have won over people’s sympathy. Rabbi Sacks presciently called this trend “altruistic evil,” when injustice and hatred spread under the flag of human rights. Parshat Mishpatim is a call to re-align the values of altruism and truth and to practice compassion when it is truly warranted. Shabbat Shalom and chodesh tov -Karen Miller Jackson

Toldot: Truth vs. Deception

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What is meant by the verse in Micah, “Give truth to Jacob?” The commentaries discuss who is truthful and who is deceptive in parshat Toldot. This has particular significance for our world today, as we – the children of Yaacov – are fighting to get the truth out and dispel the deceptive lies about Israel. 

Yaacov is characterized by the Torah as “a plain (tam) man, dwelling in tents.” Rashi comments that Yaacov is the antithesis of his brother Esau who was regularly deceiving his father about his true character. This is surprising given that it is Yaacov who seems to act deceivingly. First, he makes a deal with Esau and receives the birthright (bechora) at a low moment for Esau, when he is exhausted. Next, Rivka instructs Yaakov to disguise himself as Esau so that Yitzchak blesses him and not Esau. When Yitzchak, who is going blind, asks Yaacov straight out who he is, he replies, “I am Esau, your firstborn.” Later, Yitzchak explicitly tells Esau that his brother “came in cunning (mirma) and took his blessing.” Yet, Rashi continues to defend Yaacov’s innocence. Rashi repunctuates one of the verses so that Yaacov is not technically lying: “I am [bringing you food], Esau is your firstborn,” and defines mirma as cleverness, not cunning.

Yet, other interpreters suggest that even if the blessing was meant for Yaacov, the means by which it was acquired led to consequences for Yaacov and his descendents – the Jewish people. In one midrash, Rachel deceives Yaacov on his wedding night with Leah to protect her sister’s dignity. She reminds him that he too deceived his father, measure for measure. Moreover, when Esau realizes what has happened and cries out “a great and bitter cry,” Bereshit Rabbah says that “Yaacov” was punished when Mordechai lets out a great, bitter cry in Shushan, due to Haman’s decree to wipe out the Jewish people. 

Yaacov was a man of truth. When he acted with duplicity it was to ensure the future of the Jewish people, yet there were long-term consequences. Today, as the world so easily consumes the lies of our enemies, we will continue to fight to “give truth to Yaacov,” to the Jewish people. Shabbat Shalom -Karen Miller Jackson