Rabbis' Blog

The UN strikes again. Today its highest court issued a ruling that Israel’s presence in certain areas of our biblical homeland is unlawful and should end as rapidly as possible. The news is barely worthy of an eye-roll and a yawn, not just because it matters very little, but because of how predictable it is.

I usually don’t comment on news exclusively worthy of being tomorrow’s fish wrap. Still, the timing of the latest expression of antisemitism from the world’s so-called justice system is perfect. This week we study the Parsha called Balak, and its narrative contains lessons that provide context for why Israel and the Jewish nation are always subjected to a double standard. Perhaps this can also help calm those who get nervous about such headlines.

After their forty-year sojourn in the desert, the Israelites approached the Promised Land. One of the neighboring nations called Moab was led by an amateur king named Balak. Although G-d had forbidden the Israelites from attacking Moab, the paranoid Balak was desperate to banish them from the area. Aware that his people were militarily inferior to the Israelites, he hired a gentile prophet named Bilaam to curse them instead.

What followed reads like a hilarious comedy show, if the stakes were not so high and the danger not so potent. G-d allowed Bilaam to accept the high-paying job on condition he would only speak what he was instructed to. Instead of cursing the Jews, Bilaam was forced to successively proclaim tremendous blessings for the Jews in full view of their mortal enemies. In fact, he is the first one to prophesy about the ultimate redemption through Moshiach.

On his first attempt to curse us, this is one of the blessings Bilaam blessed us. “It is a nation that will dwell alone, and will not be reckoned among the nations.”

There are many interpretations of this verse, but the most straightforward message here is that the Jews are different than everyone else. The nations will forever malign us, hate us, and subject us to a double standard. Descendants of cannibals will pompously accuse us of immorality while the world burns with rampant murder and theft. We are destined to stand alone on the world stage.

This may sound like a curse, but it is the greatest blessing because our survival through the ages depends on it. While historically every great nation disappeared on the ash heap of history, we are still around over 3,000 years later. Relentless persecution of every type has not destroyed us and dispersion has not weakened the common links we have to each other through our shared heritage. The laws of nature which governed the demise of every empire never applied to us.

Whereas all other nations were born through shared territory, we became a nation in the wilderness - a place we had no intention of settling - where we received the Torah with its eternal truths of morality and ethics. Our homeland became ours not through conquest but through a divine covenant and promise with our ancestors Avraham, Yitzchak, and Yaakov. Before we arrived there as a nation it was ours, and after we were banished from it it remained ours.

We ought to embrace our solitude in the world, especially in connection with the Holy Land.

The good news is that just like today’s pathetic ruling was predicted over 3,000 years ago by the hedonistic Bilaam, he also foretold of a time when the purpose of creation would be realized with the arrival of Moshiach. A time when all hatred, persecution, and jealousy will end and we will dwell in peace among the nations. That time is at hand and we can hasten the advent of that blessed era through increasing in acts of goodness and kindness and encouraging everyone to do the same.

Thursday, July 18, the 12th day of Tammuz, marks 97 years to the redemption of the previous Rebbe, Rabbi Yosef Yitzchok Schneerson from communist imprisonment. Arrested at midnight in the summer of 1927 the Soviets decreed he would face a firing squad for the heinous crime of sustaining organized Judaism in the Soviet Union with his thriving network of underground religious and educational institutions. Through a series of miracles, the execution did not happen and he was ultimately released less than a month after his arrest.

In his diary he recorded that as soon as he entered the dreaded Spalerka prison compound he resolved not to be frightened or intimidated by anyone there, and his demeanor throughout his imprisonment reflected that decision. Although fluent in Russian he responded to questions exclusively in Yiddish, demanded his Tefillin and holy books returned to him, refused to be photographed on Shabbat, and even rejected an earlier release date which entailed traveling on Shabbat.

The fact of the matter was that his life was in grave danger and the consequences of antagonizing his captors could have been devastating for his family, his thousands of followers, and all of Soviet Jewry. Why did he behave this way?

In this week’s parsha we learn that as the Israelites neared the Promised Land they encountered two powerful kings, Sichon and Og. Both ruled nations of seasoned warriors, entrenched in difficult terrain and fortified cities. The Canaanite nations paid them a heavy tax to protect their borders from the approaching Israelites.

First Sichon rallied his troops to battle and was defeated in a remarkable maneuver orchestrated by G-d. But as the Israelites prepared for war with Og, Moshe started to worry. Og was a very old man who had encountered our forefather Avraham. When his nephew Lot was captured in battle, Og alerted Avraham to the crisis, which enabled him to rescue Lot from captivity. Moshe was concerned that the spiritual merit of helping Avraham 400 years earlier might empower Og to be victorious.

Therefore G-d said to Moshe before the battle with Og  (21:34), “Do not fear him, for I have delivered him, his people, and his land into your hand.”

The language of Talmud’s description of Moshe’s anxiety about the upcoming battle with Og is specific. “Moshe thought in his heart, perhaps Og’s merit will shield him.” He did not share his concerns with anyone else, nor did his fears register on his facial expressions. He kept his doubts to himself, portraying complete confidence. Only G-d - who reads everyone's thoughts - reassured him not to fear.

Although the previous Rebbe was aware of his precarious situation, he knew that confidence was the correct response. He shared this with us so we can adopt this important lesson in our own lives. Even when the struggle against our bad inclinations or moral weaknesses seems hopeless and there are many reasons to doubt we will succeed, portraying confidence is crucial and is the conduit for G-d’s blessing of victory.

Even if you’re uninspired to do a Mitzvah, do it enthusiastically anyway, as if you are inspired. It’s not being dishonest. This is how you ultimately win. Whatever crisis you might experience internally or externally, think and act as if victory is assured and see G-d’s blessings flow through your efforts.