Parshat Noah: Windows & The World

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Why does God command Noah to build a “tzohar” (opening) on the ark? The tevah was meant to enclose and protect those inside so they could survive the flood. What purpose, then, would an opening serve? The interpretations of the tzohar provide a model for how we might view our own homes and places of prayer today.

The word tzohar appears only once in Tanach, making it difficult to define. Rashi, citing midrash, offers two explanations: (1) a window, or (2) a precious stone that emitted light. Both explain how Noah and his family—confined in the ark for a year—had light and could distinguish between day and night. Yet the difference is telling: a stone brings light inward but offers no view outward, while a window lets light in and allows one to look out and connect with the world beyond. Hizkuni identifies this tzohar as the very window through which Noah sent the raven, a moment marking his first reconnection with the outside world. 

Windows also carry symbolic meaning in our prayer spaces and homes. Talmud Berachot, based on Daniel, teaches that one should pray in a bayit with windows—a law later codified in halakha. Some rishonim explain that natural light or a view of the heavens enhances kavanah (concentration). Rav Kook adds that a person who has the most heartfelt  prayers, but is disconnected from the outside world is not achieving the full purpose of tefilla. By davening in a room with a view of the outside, a person will be inspired to positively influence and do good in the world s/he inhabits. 

Like Noah’s tevah, our homes and shuls are a space to protect and nurture ourselves, to build up our faith and inner light. Yet if we never look outward, our spiritual lives remain incomplete. The window reminds us that faith is not only about shelter, but about shining light into the world beyond. Shabbat Shalom -Karen Miller Jackson

Parshat Chayei Sarah: Living Values

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The righteous, even in their death, are called living” (Talmud Brachot). This insight sheds light on the name of this week’s parsha, Chayei Sarah –“the lifetime of Sarah.” Although the parsha begins with Sarah’s death and later records Avraham’s passing, their traits and values live on through the next generation, in particular through Rivka.

Rivka exemplifies the balance of inner strength with the ability to shine outward, following the model of Avraham and Sarah. The midrash applies the verse from Shir HaShirim, “a lily among thorns,” to Rivka, highlighting her ability to rise above her trickster family. She shows chesed toward Eliezer and his camels and courageously leaves home to marry Yitzchak, echoing Avraham and Sarah’s uncertain journey and ability to inspire others along the way. 

After Yitzchak marries Rivka, he brings her “into the tent of his mother Sarah.” Why mention Sarah’s tent? Rashi explains that when Sarah died, the miracles of her tent – shabbat candles lit from one erev shabbat to the next, blessed dough and a cloud which hovered above her tent – ceased, but they returned with Rivka. These signs are expressions of bracha and kedusha, of light, abundance and divine protection, associated with Sarah and now with Rivka. The Midrash adds a fourth miracle: Sarah’s doors were always open to guests, and this quality also reappeared with Rivka.

Rivka, like Sarah and Avraham, embodied strong faith and spiritual light with the ability to be a teacher and positive influencer in the outside world. How can we cultivate this balance – strong faith alongside openness – in our own homes and in the world today? Shabbat Shalom -Karen Miller Jackson 

Parshat Noah: A Window to the World

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Why does God command Noah to build a “tzohar” (opening) on the ark? The tevah was meant to enclose and protect those inside so that they could survive the floods. What purpose would an opening serve? The interpretations of the “tzohar” also provide a model for how to view our homes and places of prayer today.

The word tzohar appears only once in Tanach, making it difficult to define. Rashi, citing Bereshit Rabbah, provides two explanations: 1) Some say it was a window, 2) others say it was a precious stone which provided light. Both interpretations explain how Noah and his family, who lived on the ark for an entire year, managed to have light and differentiate between day and night. Yet, there is a difference: The precious stone would not have allowed Noah to look out to the world, only to bring light inward. A window however, has a dual purpose – to let the light in and to look out and connect with the outside world. Perhaps this is why Hizkuni teaches that the tzohar was the window through which Noah later sends out the raven, to check if the waters had dried up, reconnecting with the outside.

Windows are also an important part of our prayer spaces and homes. The Talmud Berachot, based on Daniel, states that a person should only pray in a bayit with windows (and this is codified as halacha). Why? Some rishonim explain that the light, or looking to the heavens, will help enhance our kavanah in tefillah. Rav Kook provides a different reason: A person who has the most intention-filled prayers, but is disconnected from the outside world is not achieving the full purpose of tefillah. By davening in a room with a view of the outside, a person will be inspired to positively influence and do good in the world s/he inhabits. 

Like Noah’s tevah, our homes and shuls are a space to protect and nurture ourselves, to build up our emunah and enhance our tefilla, like the stone shining inward. Yet, by staying inside, our lives are incomplete. Through gazing outside we are reminded of our responsibility to the outside world. Shabbat Shalom – Karen Miller Jackson