To Live In The Promised Land, At Peace With the Neighbors

Parshat Balak

by Rabbi Avi Billet

A larger view of the Torah provides the context through which we can see how the Biblical Israelites were meant to relate to their neighbors living in the lands within and surrounding the Promised Land. (Bereishit 15:7)

Egypt was the land in which Abraham’s descendants were to be “strangers in a strange land” (Bereishit 15:13). It was also the land to which kings were forbidden to return the nation. (Devarim 17:16) The lands east of the Jordan River (Saudi Arabia and Jordan) were occupied by Edom/Seir, Midian, Moav, Emori, and Bashan respectively. Each of them was given the opportunity to allow the Israelites to pass freely through to the Jordan River, where the intended crossing into the Land was to take place. For reference: Edom – Bamidbar 20:14-19 (refused in verse 21); Emori – Bamidbar 21:21-22, attacked in verse 23; Bashan – didn’t wait for the request, but attacked the Israelites in Bamidbar 21:33.

In the case of Moav, the Torah tells us they had already been conquered by Sichon (Bamidbar 21:26), and perhaps the defeat of Sichon freed them from his oppression. We are told in Devarim 2:8-9 that the people of Edom and Moav were untouchables, owing to Edom being descendants of Eisav and Moav being descendants of Lot. It was only the defeat of Moav at the hands of Sichon, and their land no longer belonging to Moav that allowed the Israelites to conquer that land.

Even the Gaza area, historically owned by the Phillistines since the time of Avimelech King of Gerar, was untouchable to the Israelites on account of the peace treaty that had been made in the time of Abraham (Bereshit 21:22-34). Similarly, lands further east of the areas previously mentioned were also not in the realm of Israelite conquest on account of the treaty made between Lavan and Yaakov (Bereshit 31:51-54), and the line they made that each was not to cross.

As for the seven nations living in the Land, God declared they were unworthy of maintaining their presence there on account of their idolatrous practices and immorality. (see Devarim 7:1-2, Devarim 20:16-18, Yehoshua 3:10 and other places) Despite what the biblical text says, they were given the option to leave, as the Girgashi did, or to accept Israel’s authority (see last Tosafot on Sotah 35b), and had they done so, there would have been peace in the land since time immemorial. Even cities further out of these areas were to be given the option of accepting Israel’s authority, and had they done so they would have been spared of the sword. (Devarim 20:10-11)

We can also note that had Israel been deserving of staying in the land, they never would have been exiled.

All of this points to the idea that, while ancient Israel were certainly given one-time instructions to wipe out certain nations, the peaceful offer was always to be put on the table first. In many cases, such as Emori, Bashan, Moav, Midian, Jericho, Ai, as well as all the nations of Canaan (see Yehoshua 9:1-2), they chose to attack Israel. When your nation attacks, they become subject to a counter-offensive, which in ancient times often translated to a complete annihilation. Think about the aims and goals of the nation of Amalek, and what became the mantra towards Amalek which we still recall to this day (Shmot 17:14, Devarim 25:19), and was actually acted upon by King Saul (Samuel I 15) and David (Samuel I 30).

All of mainstream Jewry today does not subscribe to ancient rules of genocide. Any Biblical mandates of such were for a specific time, a single time, and never had any bearing beyond that time period. We may all find it troubling, just as, hopefully, contemporary Christians and Muslims do not subscribe to the horrific deeds perpetrated by their co-religionists over the last 2000 years. In an age of modernity, the civilized world has embraced coexistence and rejected the “accept my way or die” offer of bygone times.

In our parsha, we see that Moav (of the Lot family) and Midian (as easily represented by Moshe’s father-in-law Yitro) chose to attack the Israelites before even hearing an offer. Their efforts to destroy Israel from within forced Israel to take revenge against Midian (see Bamidbar 31).

The Middle East is a very large swath of land, which has room for many groups. Were each group to look at itself and say, “Let us make the best living conditions for ourselves. Let us grow our economy. Let us provide for ourselves. Let us make something of ourselves,” while at the same time realizing that war and fighting is beneficial to no one, it would be incredible to see what could come from putting down weapons.

In Solomon’s days, peace reigned in the Land. If Israel is not attacked, if Israel is simply respected and allowed to live their lives in peace, there would be no fighting, because Israel – from ancient Biblical times – has only wanted to live in the Promised Land in fulfillments of God’s vow to Abraham of “To your children I have given this land.”

Whenever they were not attacked, they had no reason to fight on the offensive or to defend themselves. (There were exceptions in ancient times, either for "Milchemet Mitzvah" or for expansion of land purposes (a common practice of many ancient nations) - but these were uncommon events)

And that is what the modern State of Israel would like to see today: neighbors who are happy to live as neighbors, who have no desire to destroy Israel’s rights to her Ancestral Land.

The "Holy" Aspect of Jewish Peoplehood

Parshat Nitzavim

by Rabbi Avi Billet

The biggest news story of the week (other than the Iran deal) was about a clerk in Kentucky who has a fundamentalist viewpoint on understanding the Bible.

 Regardless of one’s view of the story, some of the reaction I have seen in social media includes a clip from the West Wing, in which Martin Sheen’s character asks a similar-minded (to the Kentucky clerk) person a series of questions asking if certain fundamentalist views of stoning and putting to death from the Bible ought to also be listened to since “they’re in the Bible.”

 Watching this narrative play out, I am grateful not only that the Torah was given to the Jewish people – and not to people who understand it on its surface level – but that we also have an oral tradition that helps us understand the parts of the Torah that are difficult to understand. We know that the death penalty, for example, was hardly ever carried out because of our abhorrence of violence, as well as all the technicalities that otherwise prevent a death sentence being issued.

 We know that the Torah’s rules were given to the Jewish people, and with the exception of the Noahide laws, they are not binding on people of other faiths.

 People of faiths that do not observe Rosh Hashana this Sunday night (Bamidbar 29:1) don’t have to follow the rules of kosher eating, or Sabbath, or any other laws that were established in God’s Torah for the children of Avraham, Yitzchak, and Yaakov.

 And this point is established very clearly in the fourth verse of our parsha, when Moshe reminds the people that they are being brought into the covenant, “He is establishing you as His nation, so that He will be a God to you, just as He promised you, and as He swore to your ancestors, Avraham, Yitzchak and Yaakov.”

 A simple question could be asked. Why is this wonderful promise of a covenant with God prefaced by the terrible rebuke of chapter 28? Why is there so much warning and punishment facing this nation, especially if God loved the forefathers and wants their descendants to be His special nation?

 In the Or HaChaim’s view, the answer is really quite simple. If you know the repercussions of your deeds, and how devastating they can be, you’ll have no interest in rebelling against His Godliness. You will always maintain the connection with Him.

 Or HaChaim offers a second reason as well. There is a reason that God wants this nation. Because at this point, under Moshe’s leadership, the nation is identified as an “Am Kadosh,” a holy nation. This nation, the descendants of God’s beloved Avraham, Yitzchak and Yaakov, have the capacity to achieve a holiness that is unmatched in God’s eyes, by any other nation.

 Using the language Yosef uses to explain to his brothers why his being sold to Egypt was actually good, Or HaChaim suggests that the rebuke’s strong language is merely to affirm for Israel that they are God’s nation. Without the Rebuke, one day a person will commit a mild infraction and the next day he’ll commit a severe one, and each slip will take Israelites away from being the “Adat HaKedusha” – the community of Holiness. 

The message Or HaChaim concludes with is that we must look out for one another to create a communal mind that prevents sinning. This is what helps us create a nation of destiny. And this, he explains, is only for our own good, to help us survive as a people.

 It is a shame that too often what unites us is tragedy and suffering. How many people were numbed by the terrible car crash in the Catskills on Monday, that took the lives of three wonderful people?

 We have our Torah, we learn it, we study it, we connect with it in the deepest of ways. And we must connect with our fellow religionists, not only in times of tragedy, but also in good times, when the spirit all around is upbeat.

 We all have different views of the world, and there are times when we disagree. But the lesson we can take at this time of year is that we have so much more in common than not. And our commonality begins with Avraham, Yitzchak and Yaakov, and ends in the place we all agree to tap into our shared experiences as their descendants.

 The more united we are, the more holiness we can achieve. It is our learning and our dedication to what we do that helps us become this holy nation, through proper understanding of the Torah and through the actions that define who we are.

Unanimous Disapproval of Bad Behavior

It is a shame that these events are being politicized in Israel. The Israeli Left is blaming the Israeli Right for violence perpetrated by individuals. While both the Left AND the Right have condemned these acts of violence. Perhaps instead of pointing fingers, we can all look to how to respond in mourning to these tragedies, instead of blaming people who had nothing to do with the acts of violence. 

Parshat Eikev 

 by Rabbi Avi Billet 

 Last week, from Tisha B’Av through Tu B’Av (7/26 – 7/31), was loaded with a particularly bizarre set of circumstances in Israel. From the vandalism on a Conservative (Masorti) synagogue in Modiin on Tisha B’Av, to the inexcusable stabbings at the gay pride parade – which led to a death of Shira Banki as reported on Sunday of this week, to the arson attack on the Dawabsheh family home in Duma last Friday in which an 18-month old toddler died, one wonders what happened to the idea of being a light unto the nations.

 Of course, the media is all over these stories, as they should be, for each one, in its own way, is a heinous crime. As of this writing, the perpetrators of the vandalism and the arson had not been caught, and the speculation of both sets of attackers being Jews is circumstantial. But as most are assuming that the perpetrators in both cases are Jewish, let’s go with that assumption for now. The parade-stabber/murderer is clearly Jewish.

 In Devarim 8:14, Moshe warns the people of what will happen when “your heart may then grow haughty, and you may forget God your Lord, the One who brought you out of the slave house that was Egypt.”

 Ibn Ezra describes this haughtiness as the kind that comes from forgetting your past slave-life, and the suffering and the hunger and thirst you underwent. Presumably because now you have it all, life is good and easy, and you are coasting through a good life.

 For more than a generation, the question of whether the Zionist-spirit is dead has been discussed in various mediums. The pioneering spirit to build the country has been replaced by an “it’s been built, now what?” different kind of sense-of-purpose question.

 It has been argued that Arabs who engage in terror do so because they don’t have a self-fulfilling sense of purpose. They live in a culture of hate, in which too many people do not work, and therefore have the time to focus on destroying others’ lives instead of focusing on how to improve their own lives. How many people with families and a sense of purpose (a real job) engage in acts of terror? I would imagine the percentages are much lower than the unmarried non-working terrorists.

There is no question that Israel has been on the forefront of the world’s stage in technological innovation in medicine, arms-development, wifi and cellular technology, and hi-tech (computer systems, databases and apps). And so much more. Israel’s field hospitals in disaster and war zones is second to none, and is a model for the world of efficiency, care, and what it means to truly give in terms of resources, time, and manpower. So much good emanates from the tiny Jewish State, which aims to fulfill its purpose of being an accepted, contributing nation among nations.

 But then we have a week like last week, and the pundits come out with an all-out criticism of the Jewish state.

 As if the criminals represent the Jewish people. Which they don’t. And this point has been made clear with 100 percent condemnation from public leaders and private citizens alike.

 Some look at the arson story, for example, responding, “Yeah? You think this is bad? How many Jews have been victims of terror? How many Jewish children have been killed by Arabs?” They don’t mean to justify, but to offer perspective. This is not helpful, however because all it does is try to create a moral superiority of “they have thousands of terrorists, we only have two.” Which is irrelevant.

 The only “comparison” to be made is the 100% condemnation of these despicable acts, which is a sign that while the Jewish people apparently have criminals among us, our People are repulsed by individuals who act in a manner that may reflect an arrogance such as the kind the Torah frowns upon. On the other side, the polls that show the percentages of pro-Palestinian folks who say “terrorism is sometimes justified” are almost always in double-digits.

 The parade-murderer helps us understand what the Talmud means when it talks about how there was a time in Jewish history when there were many murderers in Israel. There may have been self-appointed vigilantes who felt that they had the right to defend Torah law against those they considered sinners, and they chose to do so in a manner that included murder. The arsonists have a skewed perspective of right and wrong. And they are wrong. And the vandals also have no concept of what it means to respect property, even if they disagree with how Judaism is to be practiced.

 Rabbi Morris Joseph wrote in the late 1890s “We thereby affirm, not that we are better than others, but that we ought to be better.” The first step in being “better” (a self-monitored aspiration) is coming to a communal and national sense of purpose, hopefully which comes from the opposite angle of what causes the problem outlined in Devarim 8. Our hearts must never grow haughty, and we must never forget the God who took us out of Egypt.

 Because it is only through humility and through a God-oriented sense of purpose that respects all of God’s children that we can attain the status of being a light unto the nations. Most of us are there. We pray that all Jewish people can join the ranks of those who remember what it meant to be slaves, so we can live in peace with those who are looking to live a decent life.

 
                  

May the Prophet's Words Come True

Parshat Balak

by Rabbi Avi Billet

With over half a dozen terror attacks in Israel over the last couple of weeks, as we mark the one-year anniversary of Operation Protective Edge (Tzok Eitan), and as the BDS movement seems to continue to grow it is normal for our people to experience any number of reactions ranging from anger, sadness and mourning, disappointment, remorse, and even, on the opposite spectrum, hope for a brighter future.

Any student of modern history knows that since the fall of the Ottoman Empire after World War I, the people in (first Palestine, now) Israel have had a tenuous existence. Jews moved there to avoid oppression or to fulfill their Zionist dream of returning to Zion. Some were able to live in peace with Arab neighbors, while others had to defend themselves from aggressive Arabs.

            

That economic conditions changed for the better and mortality rates fell in Arab areas neighbored by Jews was a sure sign of the positive impact the early “chalutzim” (pioneers) had in their reinvigorating Palestinian soil and previously uncultivated lands, and of course, the role Israel has had in raising the average Arab lifespan. I just read that there is an obesity problem in Gaza. So much for starving and imprisoning Gazans.

            

This is why Parshat Balak is so fascinating. Nothing that takes place now is new, and the Torah shows parallel symptoms to today in events that took place long ago.

            

The ruler of a desert people was concerned about the Israelite nation. He did not know anything about them, other than that they were looking to reach the Promised Land of Canaan and had wreaked havoc against Sihon and the Emorites (21:21-35), a people who chose to attack the Jews rather than let them cross peacefully through their territory without stopping for food or drink (21:22). [It’s not likely that Sihon chose to fight because Israel would not give the Emorites business at their tourist traps.]

            

Out of concern for what the Israelites “might do” (and this, only if provoked), Balak decided to hire a mercenary to destroy the nation of Israel from a distance, without even hinting at an attempt of diplomacy. Simply put, he could not entertain the notion that this nation had a right to exist. Their history in the land of Canaan, and their descent to Egypt which resulted in hundreds of years of exile, was conveniently forgotten.

            

Only one person in Parshat Balak understood there was more to the unfolding events than met the eye. That person was Bilaam.

            

As much as he personally agreed with Balak, he knew this was a special nation who had God on their side. He knew his powers could only extend as far as God would allow them to extend. As a result, he authored what are arguably the most poetic statements ever said by an outsider about the Jewish people – many of which remain true to this day. Here are some snippets:

            “[

23:7]How can I curse, God has not cursed… It is a nation that will dwell in solitude and not be reckoned by other nations. Who has counted the dust of Jacob… May my soul die the death of the upright, and may my end be like his… [23:20] God has blessed and I shall not contradict it. He perceived no iniquity in Jacob and saw no perversity in Israel. God is with him and the friendship of the King is in him… The people will arise like a lion cub and raise itself like a lion; it will not lie down until it consumes its prey… [24:5] How goodly are your tents Jacob, your dwelling places, Israel, stretching out like brooks, like gardens by a river… water shall flow from his wells and his seed shall be by abundant waters… Those who bless you are blessed and those who curse you are cursed.”

            

A Jew can point at Bilaam’s words with pride. Here is a gentile prophet looking to wreak havoc with his words, his greatest strength, and he can only come up with positive things to say.

            

To take one example, there are different understandings of what “May my soul die the death of the upright, and may my end be like his…” means. Sforno suggests “my end” refers to his children – he wanted his children to be like the Jewish people. Many suggest he saw prophetically that he would be killed in battle and he craved to die as the righteous die: in a bed, painless, without suffering. Some even suggest he craved to die as Aharon did and as Moshe will – with the kiss of God.

            

Save for in the United States and a few random countries around the globe, we are indeed “a nation that dwells in solitude who is not recognized by other nations.”  The United States just passed a law, signed by the President, that makes an anti-BDS approach necessary for foreign countries to engage in trade with the United States. This is a breath of fresh air.

            

Current Israeli news is not new. May the rest of Bilaam’s words about our People continue to come true, speedily in our days.

Israel in Nepal: Understanding What "I Am God" Means

Parshat Acharei Mot

by Rabbi Avi Billet

 Vayikra 18 introduces the Torah’s list of forbidden relationships with the instruction to Moshe to tell the Israelites:

“I am God. Do not follow the ways of Egypt where you lived, and as to the deeds of the land of Canaan to where I am bringing you, do not do [as well]. Do not follow their customs. Follow My laws, and be careful to keep My decrees, for I am God. Keep My decrees and laws, since it is only by keeping them that a person can [truly] live. I am God.” 

 There are many interpretations as to what the “ways of Egypt” and the “ways of Canaan” were, and what moral lesson the Israelites were supposed to take from these instructions. The implication of what it means to “truly live” is perhaps a reference to how the Torah’s guidance is supposed to inform our existence and inject depth and meaning into our lives.

 Rabbi Samson Raphael Hirsch distinguishes between the references to Egypt and Canaan and the general “do not follow their customs,” as he defines the former as “patterns of social behavior” and the generalization of “their customs” to be instructive regarding “private conduct in the lives of individuals and families.”

 To cite one example in his lengthy exposition, he writes that “only a family life of moral purity can produce a people that will champion justice and righteousness; and only a people that practices loving kindness and justice can produce people who are morally pure.”

 There is no question that he was preaching to the choir. But I don’t believe the Jewish people who live by the Torah’s precepts can claim moral superiority to non-Jews who follow the Noahide laws. The same morality laws apply to all of humanity. People who follow the rules are to be admired; those who do not follow basic moral standards of society are not good role models. 

Some of the commentaries point out that the people who were living in the land merited to have Hevron settled for as long as it was (based on Bamidbar 13:22) because they were so respectful to Abraham and the forefathers in allowing their burial in the Land that was not-yet-theirs. Surely not only the people of Israel are capable of contributing positively to the world.

 There is no question that the moral standards of ancient Egypt and ancient Canaan were very low. The simple interpretation of the verse is to not learn from their corrupt ways. But what about their good ways? Was there no contribution to the world or society that the Jewish people could learn from, and apply to their experience?

 Tosafos (Avodah Zarah 11a) forbids two kinds of non-Jewish influence: 1. Customs and practices connected with non-Jewish, idolatrous, or immoral purposes and beliefs. 2. Non-Jewish customs and practices for which there is no known reasonable and permissible basis.

 Building, giving charity, providing aid, practicing medicine, living a life of loving kindness – if we copy the ways of non-Jews in any of these disciplines, we are blessed for it. And if we live out our creed to be a light unto the nations in these arenas, modeling how to be the best at each of these, how incredible is our lot. 

Watching the lead that Israel is taking in the wake of the devastating earthquake in Nepal, it is shameful that there might be Jews in the world who do not recognize the moral clarity that the State of Israel demonstrates - especially when citizens of the world are suffering and in need of the humanitarian help Israel is at the forefront of providing.

 We saw similar reactions in the wake of the tsunami of 2004, the earthquake in Haiti in 2010, and even near Syria and Gaza alongside military conflicts in the last year alone. Israel sets up field hospitals. At its own expense. And Jews around the world collect money and send humanitarian aid. This is the opposite of the ways of Ancient Egypt and Ancient Canaan, who at most cared only about their own people, and certainly did not celebrate diversity or other cultures.

 I saw a disturbing post on Facebook by a rabbi who is involved in outreach, who often says outlandish things when he makes claims of understanding cause and effect in this world, particularly as to why tragic events unfold. He has claimed to know the reasons for why people suffer horrible illness, why the tragic fire in Brooklyn took 7 lives, why the Holocaust happened, etc. claiming some kind of divine inspiration. He posted before and after photos of a now destroyed Temple in Nepal, saying “All the idols worshiping places in nepal are now destroyed. [sic]” A few hours later he removed it from his Facebook page. [I took a screenshot of it]

 This is not who we are. Maimonides (Laws of Idolatry 7:1) indicates that places of worship outside of Israel are not our business.

 And even in Israel, absent the arrival of the Messiah, places of worship are respected.

 Perhaps if we reread the verses in our parsha, we can understand why this rabbi is wrong, and why the example of the State of Israel is spot-on.

 “I am God. Do not follow the ways of Egypt where you lived,” who did not respect your right to live as Jews, and who did not honor your right to worship your God as you see fit. “And as to the deeds of the land of Canaan to where I am bringing you, do not do [as well].” After all, they do not respect your Divine-given rights to this Land, and will attack you despite your peace efforts.

 “Do not follow their customs.” They can’t see past the bridge of their nose in recognizing that it’s a big world filled with God’s children, and that whatever can be done to advance the brotherhood of humanity is good.

 “Follow My laws, and be careful to keep My decrees, for I am God. Keep My decrees and laws, since it is only by keeping them that a person can [truly] live. I am God.” True Divine Inspiration comes from living a moral existence that embraces that all of humanity are created in the image of God. Some people practice religion in ways that are foreign to us, and their religious practices are not to influence us in any way. 

However, if we can make a Kiddush Hashem, sanctifying God’s name through showing our care for God’s children because we follow the teachings of the One who declared “I am God,” then we are fulfilling our creed that exhorts us to “truly live” – to demonstrate what it means to live a life of meaning, of giving, and of embracing the real world.

Fear of the Unknown

Parshat Vayishlach

by Rabbi Avi Billet

Yaakov sends messengers to Eisav telling Eisav his story about having lived with Lavan and having amassed wealth. Perhaps Yaakov is indicating his intent to put the past behind them. “I am happy to share my wealth with you, and I hope you are well. I am your servant." It could be Yaakov hopes not to see Eisav at all.

The messengers come back with the news that “we ‘came’ to your brother, to Eisav, and he is ‘going’ to you accompanied by 400 men.” Alshikh explains “coming” implies closeness – how Yaakov’s servants intended to approach Eisav - while “going” implies distance, perhaps indicating the attitude Eisav was bringing to his encounter with Yaakov.

Where was Eisav coming from? Some suggest he was at home, with no intent to come until he heard Yaakov was on his way (Sforno, Ibn Ezra) But what was his intent? This is unclear: he’s simply “coming” (Ramban); he’s coming to fight because he hates you (Rashi and many others); he is happy about your return and is bringing 400 men to honor you (Rashbam, Chizkuni).

Certainly the indication of the verse is that Rashbam and Chizkuni are correct, and that the fear of battle was all in Yaakov’s mind. The encounter certainly includes no ill intentions, Eisav greets Yaakov warmly with hug and kiss, as he is gracious and magnanimous.

Why then was Yaakov afraid?

He may have been fearful for his life, or as Rashi, etc suggest, he had a concern either that he would be killed, or that he'd be forced to take a life in self-defense.

But the man had been promised by God that He would protect him and return him home safely! Where is Yaakov's faith in God?

If Adino HaEtzni (Shmuel II 23:8) killed 800 men by himself! Yaakov, who fought with an angel, is afraid of 400 men?! (R Chaim Paltiel)

The Midrash tells in the name of Resh Lakish and Rav Yanai that each of the 400  men was a “man” like Eisav – in charge of 400 men each. This suggests he had at least 160,000 people. This is reason to fear.

There are other suggestions of why Yaakov feared: Eisav had merits from honoring his father, Yaakov hadn’t fulfilled his promise to tithe in Beit El, or what Toldot Yitzchak suggests, that if Eisav seems to be coming to attack Yaakov, it must mean Yitzchak is dead. The fear that Yaakov is then experiencing is that he will never see his father again.

Of course, the most likely reason for Yaakov's fear follows that of the Chizkuni – the fear comes from the unknown – Yaakov did not know if Eisav's intentions are good or bad.

And this confusion is noted in Yaakov's language when he says, “Please save me from my brother, from Eisav” meaning, he is pretending to be my brother, but he remains Eisav the hunter and trapper.

I don't think we have to look at Yaakov's fear from the perspective of the numbers. On paper Goliath should have defeated David. On paper Israel should not have defeated Arab armies in most of the wars they fought. And yet, the unexpected happened, and the underdog survived the conflicts.

Fear doesn't come from numbers. It comes from the unknown.

Eisav may have nice intentions. And maybe, in the end, the niceness comes out. But the bottom line is that it cannot be assumed. Preparation needs to be made for the worst. Because, too often, the worst turns out to be the reality. Eisav, unfortunately, is unpredictable. We don't know what he is thinking.

We may be “coming” with love and with the dove of peace, but Eisav may still be “going” to his own destination, irrespective of where we stand on that journey.

When random people are murdered or stabbed in Israel simply because the attackers view all Jews as aggressors who deserve this physical assault, the fear that emerges from those at a bus station or a train station is that of the unknown. Will anything happen today?

Yaakov needs to carry his fears, because he does not know what his adversary is thinking or has going for him: the other side may be more worthy in the eyes of God, maybe we haven’t kept our promises to God, maybe we’ve strayed so far from our Father in Heaven that he is “dead” to us. We must take precautions that these not become true for us. Recommit to God, keep our word.

For the sake of survival, our brothers and sisters in Israel and around the world surely must subscribe to the fear Rashi ascribes to Yaakov, “That I will be forced to kill someone in self-defense” – as Golda Meir articulated when she said, “We can forgive the Arabs for killing our sons, but we can’t forgive them for forcing us to kill their sons.”

But the rule of “when one comes to kill you, you must rise to kill him first” is essential for survival. Without it, we are all sitting ducks.

The Kli Yakar summarized Yaakov’s thought process: "May Hashem be with me and protect me from those who show themselves to be helpers and loved ones but who truly have hatred embedded in their hearts."

Facing the unknown can be frightening, even for the God-fearing, and even for those who are righteous in their ways. But when we feel those we encounter harbor hatred in their hearts, it becomes our challenge, like Yaakov, to be prepared for the worst, while we continue to hope for the best. 

Praying To God For Real - Being a Maamin (Believer)

Rosh Hashana 5775

by Rabbi Avi Billet

          Tuesday morning many of us awoke to the news that the Shabak – Israel’s FBI – did their due diligence, and the IDF finished the job on the barbarians who kidnapped and murdered 3 teens in Israel this summer. The perps were not arrested. They will never be freed in a prisoner exchange. Baruch Hashem.

          Were we to take a look back at the year that was 5774, many of us would probably look at the events of the summer in Israel, and the backlash that continues to send EuropeanJews to seek safer locations for their families, as the defining moments of the year for the Jewish people.

          The kidnapping of Naftali Frankel, Eyal Yifrach and Gilad Shaer, HYD, the weeks that followed their kidnapping, and the uncertainty of their safety, which culminated with the discovery that they had been dead all along, and of course the summertime war which followed – which while damaging to Hamas – cost Israel 67 soldiers and 5 civilians, as well as hundreds wounded.

          We were in camp, and it was actually visiting day when I started getting reports that the ground invasion had begun, and that 13 soldiers had already been killed. I had been looking forward to seeing people, but I was inconsolable. I am sure many here cried many times over the summer. Not just over the loss of Israel’s sons, brothers and fathers, but over how Israel was demonized in the media.

          And the Arab anti-Semitism that has emerged in Europe, as well as the noted hate-incidents recorded in this country and in Canada, also served our collective memory that Naziism is alive in Europe and around the world. But instead of being Aryan, the modern Nazis are primarily Arab, or just plain bigoted anti-Semites.

          And, of course, through it all, the memory of what seemed to be the catalyst for it all, the kidnapping and brutal murder of three innocent teenagers who got into the wrong car.

          בראש השנה יכתבון וביום צום כיפור יחתמון.

          It’s a message that cuts deeply into our thoughts and emotions. Was this all decreed on Rosh Hashana and Yom Kippur last year? Our liturgy, which reflects the Talmud, says so. Why couldn’t it be car accidents? A young man from Lakewood, Aaron Sofer, went missing in Yerushalayim during the conflict, feared kidnapped. Turns out he tragically died in a hiking accident. Is this kind of death any less a tragedy? No.

          But in our minds, while we always have questions, we have an easier time with the things we can relate to: accidents, illnesses, and of course old-age.

          And so it comes as such an incredibly shocking and surprising message when the mother of NaftaliFrankel appeared in an Aish.com video that many of us saw, declaring the lessons she takes from her son’s murder – of the incredible spirit of Am Yisrael, the unity, the Achdus, the power of Tefillah that rallied behind her son, Gilad and Eyal as a world-wide movement. About how this is the true Am Yisrael – a people who care about one another, who look out for one another, who are there for one another. And most importantly, of having אמונה, faith in God.

          How does this woman have faith in God? She lost her son in one of the most senseless crimes of the century! Isn’t God to blame for not protecting her son, and the boys that were with him?

          You see, Rachel Frankel understands very well that that is not how אמונה works. אמונה, real faith in God doesn’t get thrown out with the bath water the minute something goes wrong. Or in her case, tragically wrong.

          One thing you should know about Real Emunah. I found a great quote in ספר מבחר הפנינים א - שער החכמה – by Rabbi Shlomo Ibn Gabirol. He said, “Know the removal of שכל (intelligence, but sometimes translated as common sense) from Emunah is like removing a head from a body. When the head is removed, the body is lost or useless. And when Sechel is lost, Emunah is lost.”

          In other words, people who have real Emunah are not simpletons who have what the public calls Blind Faith. These are really really really really really really SMART people. They know Emunah – faith – by nature contains an element of doubt. But they also make a very intelligent choice to say, Who cares if there is a possibility that I am wrong? There is a much stronger possibility that I am so so right. This is what the Rambam at the beginning of Hilkhos Yesodei HaTorah calls ידיעה – knowing that God is there.

          Secondly, people who have Emunah don’t see things in black and white. There is a world of gray, sometimes unintelligible gray, but gray nonetheless. And that hazy gray suggests a metaphor of a world which is like a very large wheel with millions and billions of cogs – some that play a larger role, some whose role is far less significant, some whose roles are not apparent until many millions of cogs have made their revolutions. And that each of us is a cog, and we can’t always see the big picture of that wheel. Some cogs just loosen up and fall out. And the wheel keeps right on spinning.

          There are many great works of Jewish philosophy that define what Emunah is. But in the same book, Ibn Gabirol has a “Shaar Haemunah,” in which he articulates some of the fundamental tenets of what it means to be a Maamin. Humility, Reverence, and the Patience to explain to someone who has questions – who may even be antagonistic – but to be able to explain because the Maamin has clarity and confidence in how the world works and in Who is running the show.

          There are some people who endure the knocks of life better than others. The poor, the ill, and the diminished. These, says Ibn Gabirol, are the Maaminim.

          You want to know who went through the school of hard knocks? Chana did! We read it a few moments ago! She had a co-wife who made her life miserable! Her husband treated her royally, and yet she couldn’t eat – because he didn’t understand her, thinking his love for her was more meaningful than the child she yearned for. Peninah made her ANGRY that her womb was closed. Not sad. ANGRY! Can you imagine a woman who is made to feel like nothing by a seemingly heartless, mean and insensitive show-off? Chana could have walked away with her tail between her legs. But she was ANGRY!

          We all know Ka’as is a bad middah. But Ka’as, the Rambam says, has its place. While Rambam warns against anger, in Hilkhot Deot 1:4, he says that a person shouldn’t get angry, except over a big deal, so the issue won’t ever happen again.

          Chana got angry at Peninah. This WAS a big deal. But it STILL happened, year after year. So one year she decided to do something about it.

          We can analyze Chana’s story for hours. But today I think we need to focus on Chana the Maamina, and her relationship with God.

          First she prays to God, crying, bitter, and we are toldוַתִּתְפַּלֵּל עַל־יְקֹוָק . She lays it all out. She says God, “I need you to see my suffering. And remember me! Don’t forget me! You ARE IN MY LIFE! YOU ARE PART OF MY EXISTENCE! If I have a child, I will dedicate his life to serving you.”

          וַתִּתְפַּלֵּל עַל־יְקֹוָק     . She is in control. She is letting Hashem, כביכול, have it.

          But Eili gives her the business. She is praying in a way that is beyond his comprehension. And she lets him know he has misunderstood her. She tells him she is suffering. וָאֶשְׁפֹּךְ אֶת־נַפְשִׁי לִפְנֵי יְקֹוָק:.  Lifnei hashem. As she hashes it out, her relationship with God seems to change.

          And then she explains herself to Eili. כִּי־מֵרֹב שִׂיחִי וְכַעְסִי דִּבַּרְתִּי עַד־הֵנָּה: I’ve spoken this way and in this manner because of my ANGER. Rabbi David Fohrman pointed out that ANGER, at least in Chana’s case, is a demonstration of being real (we know this from the תלמוד בבלי מסכת עירובין דף סה עמוד ב  -  אמר רבי אילעאי: בשלשה דברים אדם ניכר: בכוסו, ובכיסו, ובכעסו.. ) She’s not putting on a show for God, she’s letting HIM see what she is really feeling. Because Peninah has abandoned her, her husband doesn’t seem to understand her, and Eili has just accused her of being a drunk – of being someone who pours in alcohol to escape a reality. But in fact, she was pouring OUT her soul, perhaps in anger somewhat, to REFLECT her Reality, to the only being who can hear her and understand her, and Who could connect with her in the deepest way.

          And now that it has come out, she is finally able to eat – a feat which has been inaccessible to her in all of her recent Temple-trips.

          Hashem remembers her  וַיִּזְכְּרֶהָ יְקֹוָק. She remembers Hashem when she names the child. Becauseמֵיְקֹוָק שְׁאִלְתִּיו:. She won’t go to visit the Mishkan until the child is readyוַהֲבִאֹתִיו וְנִרְאָה אֶת־פְּנֵי יְקֹוָק. And when she does come, she explains to Eili that I was the woman who stood here

           לְהִתְפַּלֵּל אֶל־יְקֹוָק:.  EL HASHEM. Not al (על), not Lifnei (לפני). El (אל). To. Close. Intimate. Face to face.  (כז) אֶל־הַנַּעַר הַזֶּה הִתְפַּלָּלְתִּי וַיִּתֵּן יְקֹוָק לִי אֶת־שְׁאֵלָתִי אֲשֶׁר שָׁאַלְתִּי מֵעִמּוֹ:

          I prayed for this child, and Hashem gave me the request I had asked of Him.

          DID YOU HEAR THAT? Chana prayed for the child. But she made a request of Hashem. The child was the afterthought – the REQUEST WAS – GOD I NEED YOU TO SEE MY SUFFERING! I NEED YOU TO SEE HOW ANGRY I AM ! I NEED YOU TO NOT FORGET ME!

          And then my על ה' becomes לפני ה', and then it turns, in retrospect to אל ה'. Intimate. Close. I davened אל ה. I davened אל הנער הזה. אל – to Hashem, אל – for this child. Maybe FOR HASHEM  to be in my life. FOR this child to grace my arms.

          Her thanksgiving Tefillah – even more profound. (ב) אֵין־קָדוֹשׁ כַּיקֹוָק כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ:

          Chana came to the realization – though perhaps she knew this before – that she couldn’t rely on her husband, and even Eili, who should not have judged her but did, was at first unhelpful. The only ONE she could rely on was her own Emunah, her own knowledge, that HKBH is out there, and that He listens.

          And this is why Rachel Frankel’s message is not just special in its own right. It is amazing because here is a woman who went to a similar school of hard knocks as Chana. Not comparing childlessness to losing a child in a horrific terrorist act. But here is a woman who has every right to be angry. Every right to question God. To question His motivation. To reject Him.

          And yet, she seems ever closer. She is able to smile. She is able to share her message of inspiration. I have no doubt in my mind that - if I can borrow a line from tomorrow's Haftorah -  רחל מבכה על בניה. But what she has demonstrated is that through all the tears and all the difficult moments, she sees a much bigger wheel. A much bigger picture. She understands the concept of being a cog, and that each cog has a role. And that the bigger picture of Achdut of Am Yisrael says so much more about who we are as a people than anything.

          She lost a son. And because of it, a woman with no previous platform has chosen to remind her people that HKBH reigns, and that our People, united, can always turn to Him.

          May we be blessed to pray the way Chana did. To express our anger, our frustrations, and to be real. To come על ה, but transition to praying לפני ה, and to finish speaking אל ה. We want to be as close to God as we can. And, hopefully we’ll be blessed to come to the same conclusion these amazing women have come to.

          (ב) אֵין־קָדוֹשׁ כַּיקֹוָק כִּי אֵין בִּלְתֶּךָ וְאֵין צוּר כֵּאלֹהֵינוּ

On the Blindness of Justice and Morality

Parshat Shoftim

by Rabbi Avi Billet

On July 25, Brett Stevens (not to be confused with Bret Stephens) wrote on amerika.org that the Israel-Hamas conflict shows the true nature of liberalism. 

 Some of his points suggested that liberalism focuses on appearance and nothing more, arguing for the moral high ground. However, he contends, that supporting the weaker party in a struggle does not automatically translate to being in that moral high ground. Supporting a militarily weaker group whose ideology is irrational, destructive, and murder-focused does not bode well for those who claim morals drive them.

 In Stevens’ view, “Conservatism thinks about results, so it picks the action which will bring best results. Liberals think about appearances, and so choose whatever option makes them look good, and then ignore the consequences [until after] disaster unfolds.”

 His conclusion: “[W]e have people out of their heads on the drug of artificially boosted self-esteem that liberalism provides, cheering for the genocide of the group that the last world war was fought in part to protect.”

 Political ideologies aside, in light of the opening of our parsha, Mr. Stevens couldn’t be more correct. The Torah tells us, “Do not bend justice and do not give special consideration [to anyone]. Do not take bribes, since bribery makes the wise blind and perverts the words of the righteous.” (16:19) With reference to inter-human dealings, the Torah, from which only truth emerges, couldn’t come up with a truer insight into human nature.

 It’s not that the liberal media (i.e. The New York Times) takes bribes. Nor is it the case that all of the protestors in San Francisco, Los Angeles, Boston, and all over Europe are taking bribes.

 But they have been made blind because, as Dennis Prager has put it, were the two sides of the conflict described as neutral parties – group A and group B – every sensible person in the world would side with the group that describes Israel’s perspective. However, since one of these groups is called “Israel,” a word which triggers the most irrational form of judgment, it is automatically painted as the guilty party by bigots and anti-Semites who refuse to acknowledge their bigotry and anti-Semitic natures. We have all seen videos of protests, with horrific small-scale or larger-scale violence, profanity, despicable name-calling (“Nazis,” “baby killers”) aimed at those who present Israel’s rights to live peacefully, and to defend itself when attacked by rockets and terrorists (excuse me, “freedom fighters.”)

 Before he was President, John Adams defended the British soldiers who had fired on civilians at the so-called “Boston Massacre.” Adams won the case. Did it matter that the soldiers were trained fighters, better armed, and in a place where some (ignorants) might have called them “occupiers?” No! Because justice is supposed to be blind. And the judges who judge cannot be blinded by greed. The soldiers in that case had been provoked and were fearful for their lives. They fired in self-defense. And just because someone dies in a shooting does not mean the dead was the innocent party.

Even President Obama, whose support for Israel is suspect, declared years ago that "If somebody was sending rockets into my house where my two daughters sleep at night, I'm going to do everything in my power to stop that. And I would expect Israelis to do the same thing." I think he has less of a problem with Israeli shooting down missiles (which is why he supports Iron Dome), and much more of a problem with Israel actually attacking the source of the missiles. Stop the rockets once they’re mid-air, yes. But don't allow them to be shot from the ground, because if you attack the rocket-launcher, people will die. Sigh.

 Targum Yonatan explains what bribes do to judges: “It causes utter stupidity to happen upon them.” It doesn’t matter if the person is judging correctly in the case, or judging incorrectly. The judge who takes a bribe becomes blind to realities and justifies things that are unjustifiable.

 And so it is with those who judge with pre-conceived notions. Those who believe that Jews whose “genocide the last world war was fought to prevent” (as Stevens put it - though that was really an outcome and not purpose for fighting - FDR was no tzaddik -) are the bad guys are buying into the oldest bribe in the world, the worst stereotype to plague the history of humanity, that the evils of the world are the fault of the Jews.

 The Ro”sh on this verse puts it rather succinctly: “Bribery (however defined) causes the judge to become evil,” for not seeing the case for the sides it truly presents. When it comes to defense and preservation of self, John Adams got it right. If the soldiers who were threatened and who caused the deaths of “civilians” in self-defense could be acquitted, a Jewish State which defends itself (while suffering deaths of civilians, including children) and causes the unfortunate death of civilians in the process is completely in the right.

 Those who see it otherwise, don’t understand what Steve Wozniak, co-founder of Apple, had to say in his recent visit to Israel. “Had a good time visiting Jerusalem and Gaza Strip today. If Israel did not react, the rockets would continue anyway. If Hamas halted rockets, Israel would not attack them. Peace.”

 When the world ceases to be morally blind (instead of taking the liberal “moral highground), and will judge a case based on merits without pre-conceived notions, maybe there will be Peace indeed.

The Place God Has Chosen

Parshat Re'eh

by Rabbi Avi Billet


The instructions given to the generation entering the land of Canaan are clear: “Do away with all the places where the nations whom you are driving out worship their gods, [whether they are] on the high mountains, on the hills, or under any luxuriant tree. You must tear down their altars, break up their sacred pillars, burn their Asherah trees, and chop down the statues of their gods, obliterating their names from that place.”

This follows a theme in the Torah to eradicate paganism and idolatry in order to advance monotheism.

In modern times, such a guiding principle would be viewed as extremely radical, and as a stain on the morality of those bringing about the destruction. At a minimum it is politically incorrect. Shrines and places of worship, regardless of purpose, are generally viewed as “untouchables.” Particularly on a world stage, the removal of a single brick, even from an abandoned house of worship, is at times a call for activists to stage a protest.

But the concept of eradicating all these places of worship to advance monotheism in “the place that God has chosen” (a phrase that repeats several times in Chapter 12) is a fundamental tenet of the Jewish faith. That place, as we all know, is what even the Arabs call “The Temple Mount” as it is unquestionably the place where King Solomon built the first Temple (destroyed by Babylonians), and where the second Temple was built in the time of Ezra and beautified in the time of Herod (destroyed later by the Romans).

 Were the Romans living today, I like to think they would have been hammered by world media for destroying a centuries old edifice which had been the central Temple of the Jewish faith. (CNN would probably blame the Jews for their Temple being destroyed, while the “Romans” might explain that it was “really” the Jews who were behind it. While Roman children dance in the street as they are given candy by their parents.)

 If this location were so significant, why is it referred to in the Torah by way of hints? Why doesn’t the Torah say “It is Har HaMoriah?”

 Maimonides explains (Guide 3:45) three reasons for the identification of the spot remaining hidden in the text. Firstly, if the nations of the world only knew how special that place was, they would all want it. The fights and killings that would take place to gain control of the land would be outrageous. Secondly, if the Canaanites knew that the plan included the Israelite nation reclaiming the Land that had been promised to their ancestors and establishing a religious center in that place, they would have destroyed and defiled the space using whatever methods were at their disposal. Thirdly, if the tribes knew the location, they’d all fight over which tribe would inherit that area. It was therefore better for them to settle the land first, and then have the place be revealed, as it eventually was to King David. 

There is a debate amongst Medieval scholars as to whether the religion of Islam is considered by Judaism to be a form of idolatry. Maimonides’ view, that it is not idolatry, is the pervading opinion, though obviously there are those who disagree.

 The building that currently stands on the heart of the Temple Mount has been there for over 1300 years. What the motivation behind building it was (as it is a shrine and not a house of worship – though during the Crusades period it was used as a church) may have been a combination of being inspired by other houses of worship as well as an effort to compete with other houses of worship (Wikipedia), and, perhaps, a fulfillment of what Maimonides later described as the motivation for wanting that spot: the understanding that its unique qualities make it a special place to connect with God.

 That the Jews did not rebuild the Temple first came from a combination of being oppressed, continually beaten back by the Romans, not being in a position of strength to arrange for it to happen, and not having the right kind of leader, perhaps even with a prophetic or divinely inspired demeanor to serve as a guide for such an endeavor. Even absent such an effort, Maimonides second explanation being fulfilled may be the reason why the Jerusalem gate closest to the Temple Mount is called Dung Gate (Shaar Ha’Ashpot).

 In the modern, liberal world in which the State of Israel exists, there will not be a change in real estate or a rebuilding on the Temple Mount, absent some miraculous event that will change the world, such as a Messianic era.

 In peace, and with our hearts, minds, and bodies ready to jump at a moment’s word, we await such a time that we can adequately fulfill, once again, the instruction of Devarim Chapter 12. We look forward to the day when the world will fulfill the prophesy of Isaiah 2:2-3, and the world will come to know that the House of God, on that space is the place to be.

 “And it shall be at the end of the days, that the mountain of the Lord's house shall be firmly established at the top of the mountains, and it shall be raised above the hills, and all the nations shall stream to it. And many peoples shall go, and they shall say, "Come, let us go up to the Lord's mount, to the house of the God of Jacob, and let Him teach us of His ways, and we will go in His paths," for out of Zion shall the Torah come forth, and the word of the Lord from Jerusalem.”

Amen.

To Remove All Illnesses

Parshat Eikev

by Rabbi Avi Billet

The promises the Torah gives to the Jewish people for following the ways of God are quite idyllic. It does seem that simple, that if the Nation of Israel were to merely follow the Torah and observe its commandments without sin, that nothing bad would ever happen to them.

                

The reality is, however, that we are human, therefore imperfect, and we all make mistakes. While I shun saying that lack of observance is the cause for calamity (an absurd thought!), the Torah does suggest that imperfection in Jewish people leads to imperfections in the existence of the Jewish People.

                

The inverse, of course, is true as well. When you fulfill God’s will and follow His ways, “You’ll be blessed above all nations. There will not be an infertile male or female among you or your animals. God will remove from you all illness, and all the maladies you had in Egypt He will not place upon you, but He will place them on your enemies.” (7:14-15)

                

With so much pain and suffering in the world, one wonders what this means. With so much time, effort, money dedicated to “research” on every illness known to mankind, it’s hard to imagine that the cure to it all is not some not-yet discovered antibiotic but is merely a firm dedication to observance of the Law.

                

How could it be? Haven’t there been so many tzadikkim (righteous people) who have suffered? Can’t we all think of individuals who didn’t deserve the illness that they suffered through for so many years, or the illness that ultimately stole their lives away?

                

One answer is that even the greatest tzaddik or tzadeket will call himself or herself a sinner, and will probably cry more on Yom Kippur than the rest of us. Humans can work on themselves and can become amazing people. But perfect, with no flaws whatsoever, meriting this blessing from God? It seems to be impossible.

                

Which leaves me with 2 questions. How can this promise be made, if our end of the deal is impossible to uphold? And, is there another way to understand God’s promise of “removing all illness?”

                

The commentators raise a few suggestions as to what “all illness” means. Baal Haturim notes how “kol choli” (all illnesses) has a numerical value of 98 – suggesting “God will remove 98 curses from upon you.” This turns the promise into a code which does not actually assure the eradication of all illnesses.

                

Seforno suggests that illnesses which are inflicted upon enemies will not be contagious – while enemies fall from illness, the Israelites won’t be affected. (This notion has been fodder fuel for many a pogrom in Europe during the Middle Ages) The Ktav V’Hakabbalah jumps on Seforno’s tail and says that when you face your enemy in battle, God will take the illness which plagues you and place it on your enemy who will have to contend with this illness as battles wage, while you maintain your health.

            

The Talmud Yerushalmi (Shabbat 14:3) interprets the removal of illness by listing a number of calamities that will be defeated through this proper connection to God. One of them, said in the name of Rav Avon, is the destruction of the yetzer hara, the evil inclination, whose front is sweet, but whose rear (or “end”) is bitter.  The Torah Temimah explains this interpretation through a translation of the word “choli” as meaning “sweet” (see Shimshon’s riddle Shoftim 14:18 and the Aramaic translation, and Shmot Rabba 43:3 explaining Moshe’s prayer as trying to turn the bitter into sweetness).

                

This latter approach suggests that if you follow God’s ways, the “sweetness” of that which the Yetzer Hara tries to get you to do will be removed. You won’t appreciate the “joy of sin” or the pleasure of sin anymore, and all you’ll want to do is God’s will, for its sake. 

                

Using these interpretations it is much easier to see how our task is not impossible. We’re not looking for independence from illness (though that would be nice). We’re seeing how we can benefit from doing God’s will as best we can, or from being part of and identifying with Jewish peoplehood.

                

In these days when anti-Semitism is rearing its dark head over Europe and the morally blind liberal media, and even parts of mainstream United States (especially university campuses), we must tap into what makes the Jewish people unique, and why people who don’t know Jews and have nothing to do with Jews hate us with a passion that doesn’t exert itself anywhere else in their lives. And, is completely irrational when you replace the word “Jew” with “person.”

                

We pray that this illness “choli” ends. We pray that this sweet-hatred “choli” (it must be sweet to those who harbor it, because they get such a rush out if it) becomes bitter and disgusting to them, so hatred will cease in the world.

                

And who knows? When I watch Israel make a field hospital near Gaza to treat those who are sick or wounded (in some cases from Israel (after warnings to go away which Hamas makes its people ignore), and in some cases from Hamas brutality or misfired rockets), all I can say is “God, you have removed all ‘Choli’ from us. You helped us understand that people who need help, need help regardless of ethnicity, skin color, and their being part of a group. We must truly ask, “Mi k’amkha yisrael  - who is like Your nation of Israel?”

                

Finally, being “blessed above all nations” may be a reference to Jewish innovation. It is well-known that Jews hold an out of proportion ratio of Nobel Prizes. Israeli medical innovation is of the most-cutting edge in the world. Maybe the promise means that it will be Jews who will discover the cures for the worst diseases known to mankind. (I personally don’t care who discovers a cure for these illnesses - I pray for the end of the suffering of those in pain, and that it should be soon, with a positive recovery)

                

And if we could find the solution to the hatred that plagues the Middle East, wouldn’t that be a true miracle?

To Defeat An Enemy

Parshat Masei

by Rabbi Avi Billet

When the war with Midian did not originally go as planned, the Torah told us (31:14) that Moshe became angry at the appointed officers. The “Ish Yehudi” explained Moshe’s anger, in light of Moshe being a humble person with a checked demeanor, suggesting that the Torah is showing that when the going was tough, Moshe was powerful, resolute and strong. During war, the Ish Yehudi said, there is no place for softness and emotions, and not for giving in and for forgiving.

           

Really, war is meant to destroy enemy infrastructure (31:10), so they can give up any desire to fight and focus only on rebuilding and bettering their lives, rather than thinking only of killing the enemy.

            

As General Patton said in his famous speech to the Third Army during World War II, prior to the Normandy invasion, “I don't want [to hear] any messages saying 'I'm holding my position.' …We're advancing constantly and we're not interested in holding anything…Our plan of operation is to advance and keep on advancing. We're going to go through the enemy…to absolute victory.”

            

The beginning of Masei reminds us of another epic battle waged against an Israelite enemy. As it recounts the journeys, the Torah says “And Egypt was burying those who had died when God struck the firstborns and destroyed their gods.” (33:4) The only “proportional response” to Egyptian treachery was to hit them where they’d lose the will to keep the slaves any longer.

            

And even when they chose to chase after the Children of Israel, Egypt’s aims seemed to be to attack civilians. Was it a traditional battlefield? Hardly. Did all of Israel have their backs to the sea? Yes. And thank God, He carried the day and wiped out the Egyptian army so they would have no desire to fight the Israelites anymore – we don’t hear from them for over 500 years! There is even an alliance between Egypt and Israel during the time of King Solomon! The first attack of Egypt against Israel takes place in the fifth year of Solomon’s son, Rahavam’s, reign. (Kings I 14:25) A very different time, and a very different set of circumstances. It would be similar to Britain attacking the United states in the year 2276.

            

In anarticle written in March 2012, during a different Gaza operation, Rabbi PhilipLefkowitz (Agudas Achim in Chicago) quoted a WWII veteran who explained how wars are won. Using Dresden, Hiroshima and Nagasaki as examples, the veteran said wars are won when the leadership no longer has the support of the devastated population.

            

Or, as we saw in ancient Egypt, when the enemy army is annihilated.

            

Of course, assuming the election in 2006 was legitimate, and that, as I’ve read, Hamas gained power most likely on account of PA corruption, one wonders how things would go were there to be another election in Gaza.

            

Silly me, thinking Hamas would ever allow an election.

            

There was another article in the Blaze about how there are over 1000 millionaires amongst Hamas leadership. You know, the same leaders who send others out as suicide bombers but personally and cowardly hide in bunkers. So much for ridding Gaza of corrupt “politicians.”

            

Gazans don’t have their backs to the sea. Israel has no interest in pushing them there. It just wants a peaceful, demilitarized neighbor.

            

Israel does its best to avoid civilian casualties – no army in the world does it better. And, I suppose, since Israel would prefer to live in peace with its Gaza neighbors (who have every opportunity, with proper anti-fighting leadership, to create a Singapore or Miami Beach!), it is not interested in pulling a Dresden, Hiroshima, or Warsaw to force the enemy to capitulate – even though militarily it seems like the most definite way to end Gazan fighting and infiltration once and for all. Israel will continue its pinpoint strikes and put its own soldiers in harm’s way to protect the civilian population of Gaza.

            

I wish for the civilians in Gaza, who truly want peace, to live out productive lives with leadership who accepts Israel’s presence as a reality and acknowledges Israel’s right to exist. A leadership who is concerned more for their own civilians’ wellbeing than in any military actions against peace-wanting-and-loving Israel. And civilians who accept similar notions. Absent such an approach, there will never be peace in Gaza.

            

And of course, we pray for Israel’s safety, for the safety of Israel’s precious soldiers who are sons, brothers, fathers – too many of whom have been lost this week – and for peace to reign in the region. May the IDF and the Israeli government be granted insight from Heaven, and may they be guided through the darkness of war to achieve their goals and more, to bring about a resolution that can last at least 500 years.