Balak 5770-2010

"A Nation that Dwells Alone" --

In this week’s parasha, parashat Balak, Balak, the king of Moab, retains the services of the renowned gentile prophet, Bilaam, to curse the Jewish people. Due to G-d’s intervention, Bilaam is unable to curse Israel and, to Balak’s great chagrin, Bilaam instead blesses the Jewish people.

Even in his first prophecy, Bilaam acknowledges that he is powerless to curse Israel, declaring in Numbers 23:8: “Mah eh’kov, loh ka’boh Kayl; ooh’mah ehz’ohm, loh zah’ahm Hashem,” How can I curse, if G-d has not cursed? How can I be angry, if G-d is not angry? Bilaam then discloses that he is helpless against Israel. After all, from their very origins, due to their loyalty to their forebears, the people of Israel are as firmly established as the rocks and the hills. Bilaam then famously exclaims, Numbers 23:9: “Hen ahm l’vah’dahd yish’kohn, ooh’vah’goyim loh yit’chah’shav,” Behold, a nation that dwells alone, and is not reckoned among other nations.

There are those who interpret this verse to mean that the Jewish people are never counted among the traditional number of 70 nations. There are 70 nations and the nation of Israel. According to tradition, while each of the 70 nations has its own angelic guide, the Jewish people are under the exclusive dominion of G-d. Therefore, it is inconceivable that any curse can have impact upon them.

Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) maintains that the phrase, “Israel is not reckoned among the nations,” means that, in the final judgment, Israel will not be annihilated along with the other nations. The Netziv (R' Naftali Zvi Yehudah Berlin, author of Ha’amek Davar, 1817-1893) explains that when the Jewish people do not assimilate with the nations among whom they dwell, they will dwell in peace and with honor. However, if they do mix with the nations, they will lose all respect and dignity.

The prophecy of Bilaam declaring that the Jewish people are a breed apart, has proven to be a very accurate portrayal of the Jewish people throughout its history, for better or for worse. It is as if the world is divided in two factions: the Jewish people and the non-Jewish people. One, a tiny group--the other, the overwhelming numbers of humankind.

Although the Jewish people are overwhelmed quantitatively, they hold their own qualitatively. Certainly, the People of Israel have had much experience in living physically apart, in ghettos, in the Pale of Settlement, excluded from feudal trade unions, and subject to constant anti-Semitism. On the other hand, the Jewish people have also lived spiritually apart, attempting to live as a holy people, offering their submission to G-d and His Torah. Having focused on education, they have successfully taught the world a new social order. They created schools and nurtured students to pursue knowledge as a sacred calling.

Although the doctrine of the chosenness of Israel has come under attack, especially in the last 200-300 years, looking at the agenda of the world, it is hard to argue that the Jewish people are not chosen, for one reason or another, for good or for bad. It seems as if the vast majority of the world’s agenda is focused on Israel. Every day, another crisis seems to arise.

Many Jews feel that the emphasis on Jewish exceptionalism is far too overstated, and wish to assimilate out of its specialness. Even the State of Israel wants to be treated simply as a normal member of the community of nations. But, Bilaam’s doctrine apparently prevails. Israel remains apart from all the countries of the world.

There are those who argue that the concept of a nation that dwells alone is a very dangerous and harmful model. They maintain that it is unwise to inculcate Jewish youth with this paradigm, which implies that Jews are meant always to suffer. On the other hand, the nation that dwells alone is truly special, and that specialness is a great blessing and privilege.

When the nations of the world start judging Israel (the people and the nation), by the standards they expect of all other nations, then we are in trouble. The Jewish people should expect to be held to a higher standard than the rest of the world. We are a nation apart. We are intended to be different. We must be a more moral nation, more committed to good than any other people. If we lose that special status, we lose the magic of being Jewish.

We dare not allow that to happen.

May you be blessed.

Chukat 5770-2010

"And from Mattanah to Nahaliel"

In this week's parasha, parashat Chukat, after a series of battles and confrontations with hostile nations, the Torah records a lyrical, but esoteric, poem concerning the well of Miriam.

Numbers 21:17 reads: "Ahz yah'sheer Yisrael, et hah'shee'rah ha'zoht: Ah'lee v'ayhr, eh'noo lah." Then Israel sang this song:

"Spring up, O well, sing to it.
The well which the princes dug;
which the nobles of Israel excavated with the scepter, and with their staffs;
and from the wilderness to Mattanah.
And from Mattanah, to Nahaliel;
and from Nahaliel, to Bamoth.
And from Bamoth to the valley that is in the field of Moab, by the top of peak which looks down upon the wilderness."

According to our commentators, this poem is part of a series of verses describing famous battles that were recorded in "The Book of the Wars of G-d," a volume that some speculate originated with Abraham, and was lost along with other early historical documents.

Nachmanides (Ramban, Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator) claims that the names of cities mentioned here are all places that Israel captured from Sichon, the king of Emor. They are recorded here to confirm Israel's right to possess these lands.

However, Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) interprets these verses according to the Midrash, which claims that these places, as well as those mentioned in the preceding verses, are locations where great miracles occurred as Israel traveled through the wilderness.

So, for instance, when Numbers 21:15 states: "And the slope of the valleys that inclines toward the seat of Ar, and leans upon the border of Moab," Rashi cites the Midrash that states that the Emorites hid in the mountains in order to attack Israel after they passed through the valley. But once the people of Israel passed through the valley, the mountains began to tremble and moved closer to the mountains of Moab, crushing the Emorites who were hiding in the hills.

Rashi interprets the word "Mattanah" found in Numbers 21:18: "And from the wilderness to Mattanah," not as the name of a location, but rather that G-d gave the Jewish people the well of Miriam as a gift (mattanah) to supply the people with water during their 40 years in the wilderness.

The Talmud in Nedarim 55a-b, turns the phrase "Oo'me'midbar Mattanah," found in Numbers 21:18, into a lesson of ethics and educational philosophy.

Ravah [the Talmudic sage] was asked, What is meant by the verse "and from the wilderness, Mattanah"–-he replied: When one makes himself as the wilderness, which is free to all [meaning prepared to teach the Torah to all] the Torah is presented to him as a gift ["mattanah"], as it is written: "And from the wilderness, Mattanah." And once he has it as a gift, G-d gives it to him as an inheritance ["nahaliel"], as it is written, Numbers 21:19: "And from Mattanah, Nahaliel." And when G-d gives it to him as an inheritance, he ascends to greatness, as it is written: "And from Nahaliel, Bamot [heights]." But, if he exalts himself, the Holy One blessed be He casts him down, as it is written, Numbers 21:20: "And from Bamoth, to the valley." Moreover, he is made to sink into the earth, as it is written, Numbers 21:20: "Which looks down upon the wilderness." But should he repent, the Holy One blessed be He will raise him again, as it is written (Isaiah 40:4): "Every valley shall be exalted."

From a literary perspective, the Torah simply seems to be stating that the Jewish people traveled from the wilderness to Mattanah, and from Mattanah to Nahaliel, and from Nahaliel to Bamoth. Nevertheless, our rabbis make a point of emphasizing that the Torah, within the process of recording the historical itinerary of the people's travels, is teaching much more than the names of places. Consequently, the great sage, Ravah, declares unequivocally, that Torah, like a wilderness, is not only the legacy of all Jews, but that Torah may not be taught through hubris. In fact, whoever exalts himself, the Holy One blessed be He casts him down. There is no room for arrogance on the part of the teacher, no matter how brilliant a Torah scholar they are. An instructor may not insist that because of his erudition that he can only teach students of superior intelligence. Neither may one turn away a foolish question, if asked sincerely. Sincerity must be the determining factor, not endowed intelligence, which is purely a Divine gift, completely unearned.

Unfortunately, not everyone feels this way. Today there are yeshivot, schools established from kindergarten on, that are limited only to the children of clergy or scholars, so that these children will not be "contaminated" by the presence of children in the class whose parents may work for a living. One wonders, from how many yeshivot would Rabbi Akiva and Rabbi Meir have been excluded. The same holds true for schools whose tuitions are so exorbitant that only the children of the most affluent can attend. The Talmud (Nedarim, 81a) warns to be careful with the children of the poor, for from them will Torah come.

The "mattanah," the gift of Torah, will indeed come from those who have traversed the wilderness, who appreciate what deprivation means, whether material or intellectual, and are prepared to share their Torah with all, to all sincere students.

That is the bold message of this seemingly innocuous poem. That is why it is so special, and so sacred.

May you be blessed.

Thoughts on Father's Day from Rabbi Buchwald

Thanks for the Mazel Tovs

Korach 5770-2010

“And Behold the Staff of Aaron had Blossomed” --

The rebellion of Korach, about which we read in this coming week's parasha, parashat Korach, ends in great tragedy for Korach and his cohorts when the earth swallows them up. The 250 men who improperly offered incense also meet an untimely end when they are consumed by a heavenly fire.

Despite this intimidating display of Divine wrath, the very next day, the Children of Israel complain against Moses and Aaron, saying, Numbers 17:6: "Ah'tem hah'mee'tem et ahm Hashem," You have killed the people of G-d! A plague breaks out, killing 14,700 Israelites before Aaron runs into the midst of the plague with an incense filled fire-pan, forestalling further calamity.

At this point, G-d tells Moses that all tribal princes are to take their staffs, inscribe their names on the staff, inscribe the name of Aaron on the staff of Levi, and place the staffs inside the Tent of Meeting before the holy Ark. G-d tells Moses, Numbers 17:20: "V'hah'yah hah'eesh ah'sher ev'char bo–-mah'tay'hoo yif'rach," And it shall be that the man whom I shall choose, his staff shall blossom. This, says G-d, will stop the complaints of the Children of Israel against you and Aaron.

Moses places the twelve staffs in the Tabernacle. The very next day, when the staffs are removed, they discover that the staff of Aaron of the house of Levi had blossomed, sprouting a bud with ripened almonds.

The Torah informs us that the staff of Aaron was returned to the Tabernacle for safekeeping, to serve as a sign to prevent future rebellion.

Yehudah Nachshoni (popular Israeli parasha commentator) in his reflections on the weekly Torah portions, notes that the commentators are troubled by the new sign that G-d employs to prove Aaron's leadership. What is the point of the staff that blossoms? After all, there have already been three very definitive proofs confirming the leadership of Moses and Aaron: 1) Korach and his cohorts were swallowed by the earth, 2) those who brought incense were consumed by a heavenly fire, 3) 14,700 men died in the plague. Who else was there left to convince by the blossoming of the staff? What will this sign prove that the previous signs have not? After all this, how can G-d say, Numbers 17:20: That [with the sign of the staffs] I will cause to subside from upon me the complaints of the children of Israel which they complained against you?

The Ohr HaChaim (commentary on the Pentateuch by the famed Kabbalist and Talmudic scholar R' Chaim Ibn Attar, 1696-1743) suggests that even after the death of Korach, the people doubted Aaron's right to the priesthood. Although the people agreed that Korach deserved to die because he rebelled against Moses, his death did not in any way confirm that Aaron was entitled to be the High Priest.

The Ramban, Nachmanides (Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator), maintains that the issue was not the priesthood. In fact, the people had been convinced that Aaron was indeed entitled to be High Priest. They were, however, unconvinced that the Levites should serve as ministers in the Temple in place of the first-born. The blossoming staff of Aaron, representing the tribe of Levi, confirmed, once-and-for-all, that the Levites were to be the ministers, in place of the first-born.

Rabbi Ben-Zion Firer (of Nir Galim, Israel, renowned for his erudite homilies) suggests two lessons that are taught by the blossoming staff. Rabbi Firer maintains that open miracles such as a staff blossoming, in general, do not effectively address an issue such as jealousy. Those who are caught up in jealousy, like Korach and his followers, are so emotionally invested that no miracle and no logic can sway them from their position. The miracle of the staff could, however, address the issues of those who honestly complained about the role of Aaron. Since those who questioned Aaron's leadership did so sincerely, therefore, when the staff blossomed, their questions were addressed and they accepted Aaron's leadership.

Rabbi Firer further points out that the staff, in this instance, does not represent a scepter of authority over others, but serves rather as an example of service to others. The other miracles that the People of Israel witnessed were signs of power and punishment. In general, weak people are not convinced of the righteousness of the powerful because of the strength of the powerful. Indeed, it is often a cause for greater resentment and desire for vengeance. The staff of Aaron, on the other hand, represents pleasantness and conciliation, which effectively persuades those who disagree with Aaron's communal appointments to finally accept it.

It is important to note that, previously, in the time of Pharaoh (Exodus 7:12), the staff of Aaron had swallowed the staffs of his challengers. In this instance, however, Aaron does not wish to rule over the others. That is why the staff simply blossoms amidst the others, and gently convinces the others of its exceptionalness. It is a staff of peace, tranquility, and brotherhood. In this gentle way, the people are convinced of Aaron's suitability far more effectively than by power and punishment.

Rabbi Isaac Judah Trunk (d. 1939, Chief Rabbi of Kutno, Poland, author of Mikreh M'furash, a lively commentary on the Torah) points out that there are some candidates for leadership who, on the surface, seem to be appropriate and well qualified. But, as soon as they assume the reins of leadership, they rapidly lose their talents and their pleasantness. There are others, who, once they enter into the office of leadership, seem to blossom, and their talents, goodness and kindness grow. This is the symbolism that the blossoming staff is intended to convey. In order to lead the Al-mighty's flock, Aaron and the future leaders of Israel must always grow in stature, talent and kindness, striving to become more perfect and effective leaders.

May you be blessed.

Shelach 5770-2010

"Was the Sin of the Scouts Greater than the Sin of the Golden Calf?"

In last week's parasha, parashat B'ha'alot'cha, we learned of the murmurers who complained about the arduous trip from Egypt to Canaan. We were also told of the complainers who were dissatisfied with the manna and lusted for meat. It seems that wherever we turn, the ungrateful people of Israel are ready to rebel.

But perhaps the greatest of all the perfidious acts of the people of Israel is the sin of the Golden Calf. According to tradition it takes place on the 17th day of Tammuz, approximately three months to the day of the exodus from Egypt. The Torah was revealed at Sinai on the 6th of Sivan, where G-d Himself spoke to the people. Moses ascended the mountain for 40 days, and with their leader away, the people become impatient. When, according to the people's calculation, Moses was late in returning, they are convinced that he had died and feel compelled to find a substitute leader–-a Golden Calf.

Could there be a greater affront to the Al-mighty than for the people to joyously worship the Golden Calf, especially in light of the many miracles that G-d had performed for them when He took them out of Egypt? How could a people be so ungrateful and so callous? Nevertheless, when Moses pleads for the people with all his might, G-d forgives them!

And yet, in this week's parasha, parashat Shelach, when Moses sends out 12 leaders to scout out the land of Canaan, and 10 scouts return with an evil report, G-d does not forgive the people.

In Numbers 14:11, in response to the treachery of the scouts, G-d says to Moses: "Ahd ah'nah y'nah'ah'tzoo'nee hah'ahm hah'zeh, v'ahd ah'nah lo yah'ah'mee'noo vee, b'chol hah'oh'toht ah'sher ah'see'tee b'kir'boh?" How long will this people provoke Me, and how long will they not have faith in Me, despite all the signs that I have performed in their midst?

G-d wishes to smite the people and annihilate them and make a greater, more powerful nation of Moses. Moses begs the Al-mighty, once again, to forgive the people, but the best he can do this time, is to forestall an immediate wholesale slaughter of the sinful people.

In Numbers 14:20, G-d declares to Moses: I have forgiven them as you have requested. But, He says, Numbers 14:21: "V'ooh'lahm, chai Ah'nee, v'yee'mah'lay ch'vohd Hashem et kol ha'ah'retz," as I live, and the glory of G-d shall fill the entire world, that all the men who have seen My glory and My signs that I have performed in Egypt and in the wilderness, and that have tested Me these ten times, and have not heeded My voice, they will not see the land. Except for Joshua and Caleb, all men who are of adult age will die in the wilderness as they wander for 40 years, waiting to enter the land of Canaan.

How is it possible that G-d forgives the people for the sin of the Golden Calf, but not when the scouts return with an evil report about the land of Canaan?

It could be that the report of the scouts is the "straw that breaks the camel's back." After all, G-d wants to destroy the people after the sin of the Golden Calf, but Moses successfully petitions for mercy on their behalf. Now that they sin again, G-d cannot be persuaded.

The great Biblical writer and political theoretician, Dr. Yisrael Eldad (1910-1996, noted Israeli freedom fighter and Revisionist Zionist philosopher), in his penetrating volume on the weekly Torah portions, Hegyonot Mikrah, suggests that the reason for the different outcomes is as follows: When Abraham was told to leave his land and the land of his fathers, and to go to a land that G-d will show him–-G-d did not even identify the land to which Abraham would be sent. Yet, Abraham went as a man of pure faith, as an idealist. He went because he believed that in this new land, wherever it was to be, a new reality awaited him, one that represented great hope and opportunity.

When the people of Israel left Egypt and were directed to go to the land of Canaan, they, in contrast to Abraham, did not go as idealists, but as former slaves, as refugees. They went as people who had been expelled from the only land they had ever known, that had been their home for hundreds of years. This was not a trip of fervent pioneers looking for a new land, it was an escape.

For the generation of slaves that had been expelled from Egypt, to stand at Mount Sinai and hear G-d speak was indeed a revelation. It made a deep impact on them and they were grateful to their G-d, their Redeemer. But when Moses disappeared for 40 days, there was no one to lead. Without Moses, there was no G-d. Worshiping the Golden Calf was simply a misapplication of their longing for G-d. This is confirmed by the people's shouts when they beheld the Golden Calf, Exodus 32:4: "This is your G-d, oh Israel, who brought you out of the land of Egypt!" This clearly indicates that the people were looking for a spiritual leader, for the One who had redeemed them from Egypt, and they acknowledge with gratitude what He had done for them.

On the other hand, the scouts brazenly announce, Numbers 14:4: "Nit'nah rosh, v'nah'shoo'vah Mitzraima," Let us appoint for ourselves a new leader and go back to Egypt!

In the very first statement of the Ten Commandments, G-d identifies Himself as the G-d who took the people out of Egypt. Yet, the scouts declare that they wish to return to Egypt, to slavery. They deny the very essence of Sinai. The sin of "let us go back to Egypt" is greater than the sin of the Golden Calf. Consequently, their punishment is much harsher.

The Al-mighty was able to forgive the people for the impetuous sin of building a Golden Calf. After all, they remained loyal to G-d, they just could not get along without a leader. But, G-d could not forgive the people who had themselves been redeemed, and then announced that they wish to return to Egypt, clearly denying that the L-rd was the one who took them out of bondage.

With the people no longer physically or spiritually loyal, they were destined to wander for 40 years, until a new generation, a faithful generation, would arise, who would be allowed to enter the Promised Land, to hopefully become a kingdom of priests and a holy people.

A theological error may be forgiven, but a lack of faith and loyalty can not. How tragic!

May you be blessed.

B'ha'alot'cha 5770-2010

"The Murmurers"

This coming week's parasha, parashat B'ha'alot'cha, is a complex and fascinating parasha. The first three chapters of the parasha contain many themes including the lighting of the Menorah, the consecration of the Levites, the celebration of Passover in the wilderness, the role of the fiery cloud upon the Tabernacle, the trumpets of silver, the people's departure from Sinai, the encounter with Jethro, the experiences of the people on the first journey, and Moses' prayers when the Ark began to move and when the Ark came to rest.

The trouble starts in chapter 11 of Numbers. This chapter, and the following three chapters, deal with a series of rebellions that begin soon after the people's departure from Sinai. These rebellions ultimately result in the people being prohibited from entering the Promised Land.

As chapter 11 of Numbers opens, we encounter the "Mit'oh'n'nim." Numbers 11:1 reads: "Vah'y'hee ha'ahm k'mit'oh'n'nim rah b'ahz'nay Hashem; vah'yish'mah Hashem, vah'yee'char ah'poh; vah'tiv'ahr bahm aish Hashem, va'toh'chahl bik'tzay ha'mah'chah'neh." And the people began to murmur, speaking evil in the ears of the L-rd. And when the L-rd heard, His anger was kindled, and the fire of the L-rd burned among them, and it consumed at the edge of the camp. As the fire continued to wreak destruction, the people cried out to Moses. Moses prayed to G-d, and the fire subsided. Moses called the place "Taverah," to commemorate the fire of G-d that had burned against the people.

Our commentators have difficulty identifying who the Mit'oh'n'nim–-the murmurers, were, or if there were murmurers at all. Nachmanides (Rabbi Moshe ben Nachman, 1194-1270, Spanish Torah commentator) explains that when the people left the Sinai region, which was near inhabited land, and penetrated deeper into the great wilderness, they became restless and began to complain, because the wilderness appeared to them as a death trap.

Ibn Ezra (R' Abraham Ibn Ezra, 1098-c.1164, Spanish Bible commentator) connects the word "Mit'oh'n'nim" with the Hebrew word "ah'ven," meaning sin or wickedness. He, therefore, says that their sin was uttering evil words.

Rashi (Rabbi Shlomo Yitzchaki, 1040-1105, foremost commentator on the Bible) maintains that the Torah's use of the word "ha'ahm" to describe the people, indicates that the people were wicked. He further explains the word "mit'oh'n'nim" to mean that these were people who were looking for a pretext to rebel. The people intentionally wanted G-d to hear their complaints, so that He would become angry. Citing the Midrash Sifrei, Rashi states that the people cried out, "Woe is to us! How much have we struggled on this journey! It has been three days that we have not had respite from the suffering of the way."

The commentaries on Rashi indicate that, at least on the surface, the Israelites had a perfectly justified complaint. After all, the people had been traveling for several days without rest. G-d was angry at the people, because a faithful nation would not have complained. The Israelites should have realized that the difficult three day journey was intended to hasten their arrival in the Promised Land, which, of course, would be to their benefit. But the people of little faith failed to realize that.

Rabbi Samson Raphael Hirsch (1808-1888, the great Bible commentator and leader of German Jewry) offers a novel interpretation of the word "mit'oh'n'nim," asserting that it comes from the root of the Hebrew word "oh'nayn"–-mourning. Says Rabbi Hirsch, "The people were as if mourning over themselves."

Rabbi Hirsch explains that instead of perceiving the cloud of G-d that hovered over the nation and the holy Ark as miracles, the murmurers felt cut off from the rest of the world. They perceived themselves as being already dead, and mourned over themselves, unable to appreciate their closeness to G-d. Instead of feeling elated by G-d's constant presence, they felt distanced and worthless.

That is why the verse states that they were evil in G-d's "ears," rather than in G-d's "eyes." They specifically knew that their complaining would anger G-d, and that was exactly their intention. The whole point of fire burning "bik'tzay ha'mah'chah'neh,"–-at the far end of the camp, rather than in the midst of the camp, was to serve as a wake-up call for the remaining people, allowing them to appreciate and value their lives.

As previously noted, this first group of murmurers, the naysaying "nabobs of negativism," opened a Pandora's box for future rebellions. Due to the brazenness of the "mit'oh'n''nim," rebellion against G-d and rejection of Him was now to become a pattern of the people.

The syndrome that Rabbi Hirsch describes, of people mourning their own lives, is hardly an ancient manifestation. It is very much part of today's reality. Many are aware of the intense debate that took place on the campus of Brandeis University, regarding the appropriateness of inviting Israeli Ambassador Michael Oren to speak at the Brandeis commencement exercises this year.

Given the broad condemnation of Israel for improper conduct in Gaza, a significant and vocal group of Jewish students on campus demanded that the president of Brandeis rescind the invitation to Oren. (The graduation took place this past Sunday, 5/23/10, with the Ambassador as the speaker. Click here for the article from the Boston Globe,)

Among those commenting on the controversy was one of the bright, young stars and polemicists on the Israeli scene, Dr. Daniel Gordis of the Shalem Institute. In an article for the Jerusalem Post entitled, "If this is our future...," he writes,

For many young American Jews, the only association they have with Israel is the conflict of the Palestinians. Israel is the country that oppresses Palestinians, and nothing more. No longer is Israel the country that managed to forge a future for the Jewish people when it was left in tatters after the Holocaust. Israel is not, in their minds, the country that gave refuge to hundreds of thousands of Jews expelled from North Africa when they had nowhere else to go, granting them all citizenship, in a policy dramatically different from the cynical decisions of Lebanon, Syria and Jordan to turn their Palestinian refugees into pawns in what they (correctly) assumed would be a lengthy battle with Israel. Israel is not proof that one can create an impressively functioning democracy even when an enormous portion of its citizens hail from countries in which they had no experience with democratic institutions. Israel is not the country in which, despite all its imperfections, Beduin women train to become physicians, and Arab citizens are routinely awarded PhDs from the country's top universities...For many young American Jews, it is only the country of roadblocks and genocide, of a relentless war waged against the Palestinians for no apparent reason.

How strikingly similar are these two episodes. Both the Mit'oh'n''nim and the Jewish university students are people who appear to be distanced from G-d, or who have little or no connection with G-d and limited Jewish education. For them, everything is bleak, whether it is the clouds of the Al-mighty that hover over the Tabernacle, or a nation with its back against the wall in pitched battle against hundreds of millions of Muslims who wish to destroy the Jewish state. There is little optimism, there is little hope. They wish to yield to the enemy's perfidious demands in the hope that peace will finally be achieved.

It is this pessimistic outlook that leads to greater depression, a pessimism that blocks all avenues of hope for the people and renders them paralyzed, helpless, and forsaken.

The ancient Mit'oh'n''nim, who had triumphantly marched out of Egypt with their brothers and crossed through the split waters of the Red Sea, lost all hope. Similarly, Jews, who not long ago rejoiced over the swamps that had been cleared and the deserts that now bloom, who swelled with pride over the constant flow of revolutionary technological and medical developments that flow daily from the Promised Land, see only darkness today.

As the Psalmist says, a Jew must declare (Psalms 118:17): "Lo ah'moot kee ech'yeh,"–-I shall not die, but I shall live, and relate the praises of the L-rd. It takes faith and leadership.

The murmurers were people of little faith whose lack of confidence led only to greater tragedy. The rebelliousness ended only when Joshua and Caleb stood up and declared (Numbers 14:6-9), "We can prevail."

Let us hope and pray that there shall be found among our young people, some would-be Joshuas and Calebs, who will inspire our young people to, once again, shout for joy in their pride for the accomplishments of the Jewish state.

May peace prevail in the Holy Land. Amen.

May you be blessed.