Tzav and Pesach: Strength Through Thanks

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Can we find ways to express thankfulness even in the midst of war and uncertainty? Parshat Tzav and Pesach suggest that we can – and even more, that it can help sustain us.

Parshat Tzav describes the korban todah, brought after a person experiences a personal miracle – such as, according to the Talmud, recovery from illness, release from captivity, or safe passage through dangerous conditions like a desert or the sea. In its place, Chazal instituted birkat hagomel. Rav Kook explains that while we often grow indifferent to daily blessings, moments of crisis can awaken a renewed sense of appreciation. The act of giving thanks, whether through an offering or a prayer, can help cultivate that awareness within ourselves and those around us.

The Pesach story offers a similar insight into the power of gratitude, even amid uncertainty. The Mishna teaches that after recounting the Exodus, we are obligated to thank and praise God for the miracles performed for our ancestors and for us. The Talmud adds that the first recitation of Hallel took place after the miracle at Yam Suf. One way we relive the Exodus on seder night is through expressing hakarat ha-tov, following the example of Bnei Yisrael. Before reaching their destination, they paused to acknowledge the miracles they had experienced and sang out in gratitude to God. Their model suggests that recognizing the good need not wait for the journey’s end; it can accompany us along the way, shaping how we experience the present.

From siren to siren, through alternative Pesach plans and deep concern for those on the front lines, Tzav and Pesach remind us that gratitude is not reserved for after the crisis ends. It is a practice that sustains our strength, lifts our spirits, and anchors our faith even as our story is still unfolding. Shabbat Shalom and Chag Sameach -Karen Miller Jackson

Parshat Ki Tetze: Preventing Strife in Society

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“When you go out to war…” These opening words of the parsha are sobering to read as we approach the two-year mark of this war. Even more striking is their placement at the beginning of Parshat Ki Tetze, where they serve as a stark reminder of the toll war exacts—not only on individual soldiers but also on the wider society back home.

The parsha begins with the law of the eshet yefat to’ar, the foreign woman taken captive, whom a soldier may desire during wartime. While the Torah permits him to bring her home, it imposes strict conditions: she must be given a month to mourn her family, and afterwards he must either marry her or set her free. For its time, this law was revolutionary, significantly limiting the abuse of women in wartime. After this, the parsha shifts to matters of family and society.

It is striking that Ki Tetze begins here, after the laws of war were already given in Shoftim. Why is this law brought in this week’s parsha, and what message does its placement convey?

Some commentaries find a thematic link between the eshet yefat to’ar and the laws that follow. The midrash Tanhuma, noting its juxtaposition with the laws of polygamy and the rebellious son, teaches: “one sin leads to another sin.” In other words, a relationship born solely of physical desire will inevitably lead to family strife and ultimately catastrophe.

But there is another lesson here as well. War—even when necessary, even when far from home—carries deep consequences: for the enemy, for the soldiers who risk their lives, and for the nation they fight to defend. The Torah places this law at the head of the parsha precisely before the societal laws that follow, reminding us that responsibility extends beyond the battlefield. We must be vigilant, too, in preventing conflict within our homes and communities, and in preserving our nation as one family. Shabbat Shalom -Karen Miller Jackson

* photo of car burnt in Jerusalem from TOI

Parshat Shoftim: Supporting Our Soldiers

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I can’t stop thinking about a deeply moving video clip that went viral in Israel this week. Udi Kagan—an extraordinarily courageous and talented performer—shared his personal journey of living with and overcoming PTSD, both after his army service and again after October 7. His testimony illuminated the Torah’s discussion of soldiers and fear in Parshat Shoftim.

In Devarim 20, the Torah describes the mobilization for a voluntary war. Before the people go out to battle, the kohen addresses them with words of encouragement: “אל ירך לבבכם”—“Let your hearts not be faint”—reminding them to place their trust in Hashem as their source of strength. Rashi notes that the verse uses four distinct expressions for fear, each describing a different dimension of the terrors of war. The Torah thus affirms that fear is natural. True courage, it teaches, comes not from denying fear but from acknowledging it and striving to overcome it.

At the same time, the Torah recognizes that for some, fear and anxiety can be overwhelming. The one who is “הירא ורך הלבב”—fearful and fainthearted—is exempted from battle, lest he spread panic to others. The Mishnah in Sotah offers two interpretations: Rabbi Akiva understands it literally—terror at the prospect of war. Rabbi Yose HaGlili explains it as spiritual anxiety—a sense of unworthiness because of sin. Either way, the Torah demonstrates a keen psychological understanding of fear and trauma, and openly addresses it with understanding and compassion.

Fear and trauma are not sources of shame, but part of the human reality. Many of our soldiers carry hidden struggles from what they have endured. Our task is to make it easier for them to seek help, and to be the kind of friends, families, and communities who meet them with compassion and support. Shabbat Shalom -Karen Miller Jackson

To hear Udi Kagan: https://www.youtube.com/watch?v=3sVqhVJYSzk

Parshat Beha’alotcha: “Let Your Enemies Be Scattered”

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Parshat Beha’alotcha marks a dramatic turning point in Bnei Yisrael’s journey through the desert. The commentaries find deep significance in this moment — not only within the biblical narrative, but for all time.

At the height of the nation’s preparations to enter the Land of Israel, we read: “When the Ark would journey, Moshe said, ‘Arise, God, and let Your enemies be scattered, and let those who hate You flee before You.’ And when it rested, he would say, ‘Return, God, to the myriad thousands of Israel.’” Immediately after these verses comes the troubling episode of the mitonenim — bitter complainers who sow unrest among the people. Notably, these two verses are bracketed by two inverted letter “nuns,” and Rabbi Yehuda HaNasi famously taught that this section constitutes “a book unto itself.”

The Ha’amek Davar sees this as the beginning of the generation’s spiritual decline. Despite witnessing the greatest divine providence, the mitonenim spark a cycle of criticism and complaint that ultimately leads to the sin of the spies — and the decree that this generation would not enter the Land. These two verses, then, become a symbolic dividing line: before and after. Before — hope, preparation, and purpose. After — a tragic unraveling of faith and commitment.

Rabbi Samson Raphael Hirsch offers a more hopeful reading. He suggests that these two verses are placed here because they capture the eternal rhythm of Jewish history: there will always be enemies and haters. But when we lead with the Aron Kodesh — when we are rooted in our identity, faith, and values — our adversaries are scattered, and we find our way back: back to God, to one another, and to our connection with the Land of Israel.

This, the parsha reminds us, remains our challenge today: to stay strong and faithful despite the haters from without and the voices of discord from within. Shabbat Shalom and Am Yisrael Chai -Karen Miller Jackson