The situation confronting Klal Yisrael today, although it is rising up to the challenges, is one of sustained strain and uncertainty. What began more than two years ago has become an ongoing reality, with repeated disruptions and renewed fighting. In the past week, the conflict has changed its focus to confronting the head of the snake, Iran, along with the United States.
Still, daily life is continually interrupted. Many families have been displaced from their homes, separated from their communities, and cut off from their sources of livelihood. Soldiers and reservists continue to be called away for extended service, leaving families to cope on their own under difficult circumstances.
Alongside the soldiers are the wounded and the bereaved. Widows and orphans must rebuild their lives under painful conditions. Many families are struggling financially because work and business have been disrupted for long periods. These difficulties touch wide segments of the population.
Beyond these visible hardships, quieter struggles are no less real. Elderly parents and widows may remain alone while their children live far away or are serving in the army. When missile sirens sound, they may need to reach protected rooms or shelters on their own. For some, even moving quickly enough to reach safety is a serious challenge. Families live with constant anxiety. Children grow up under the shadow of alarms and interruptions. Many people deal with emotional strain and psychological stress caused by prolonged uncertainty. These are only some of the many unforeseen difficulties that arise in such times.
Parashat Ki Tisa describes a moment of national failure followed by a decisive response. After the sin of the Golden Calf, Moshe Rabbeinu stood at the entrance of the camp and issued a call:
“מִי לַה' אֵלָי - Whoever is for Hashem, come to me" (Shemot 32:26).
The Torah continues:
“וַיֵּאָסְפוּ אֵלָיו כָּל בְּנֵי לֵוִי - All the sons of Levi gathered to him" (Shemot 32:27).
Then Hashem commanded through Moshe: the Leviim were to go through the camp and act against those who had participated in the idolatry (Shemot 32:28). This was a moment that required courage and responsibility. Each Levi had to act decisively, even if it meant confronting relatives or friends. The point is clear: serving Hashem requires action, not passivity. One must do what is within one’s power, actively working to change the situation while placing the outcome in Hashem’s hands.
At the end of the Torah, when Moshe blesses the tribes, he returns to this episode and describes the defining quality of the tribe of Levi:
“הָאֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו
וְאֶת אֶחָיו לֹא הִכִּיר
וְאֶת בָּנָיו לֹא יָדָע
כִּי שָׁמְרוּ אִמְרָתֶךָ
וּבְרִיתְךָ יִנְצֹרוּ" (Devarim 33:9).
“He said of his father and mother, ‘I did not see them’; he did not recognize his brothers nor acknowledge his children - for they kept Your word and guarded Your covenant."
Levi became Levi because, at a critical moment, they did not remain on the sidelines-despite the fact that doing so often meant separating themselves from friends and family in order to stand firmly for the will of Hashem. Their service was active; they acted rather than relying on miracles alone.
A powerful illustration appears in a well-known encounter between the Chafetz Chaim, Rav Yisrael Meir Kagan, and Rav Shimon Schwab. Rav Schwab later recounted that, as a young man, he spent a Shabbos in the home of the Chafetz Chaim in Radin. During that Shabbos, the Chafetz Chaim spoke about responsibility and the seriousness of the choices a person makes in life.
At one point, the Chafetz Chaim asked Rav Schwab whether he was a Kohen or a Levi. Rav Schwab replied that he was neither. The Chafetz Chaim remarked that it was a pity, explaining that when Mashiach comes, the Kohanim and Leviim will have a unique role in the service of the Beit HaMikdash.
Then the Chafetz Chaim asked a surprising question: “Why are you not a Kohen?"
Rav Schwab answered: his father was not a Kohen.
The Chafetz Chaim continued: “And why was your father not a Kohen?"
At that moment, Rav Schwab understood that the Chafetz Chaim was speaking about something deeper than lineage. The Chafetz Chaim explained that many generations earlier, when Moshe called out “מי לה' אלי - Mi LaHashem Elai" (Shemot 32:26), some people stepped forward and some did not. Those who responded shaped not only their own future but the future of their descendants. The lesson was not about status or privilege. It was about responsibility. When a defining moment arrives, whether a person steps forward or remains passive can have consequences that extend far beyond the present.
Chazal describe the difficult spiritual climate that can exist before the coming of Mashiach. The Mishnah teaches:
“בעקבות משיחא חוצפא יסגא ויוקר יאמיר…
והאמת תהא נעדרת…
נערים פני זקנים ילבינו וזקנים יעמדו מפני קטנים…
פני הדור כפני הכלב, הבן אינו מתבייש מאביו…
ועל מי יש לנו להישען? על אבינו שבשמים" (Mishnah Sotah 9:15).
“In the footsteps of Mashiach, insolence will increase and the cost of living will rise… truth will be lacking… the young will shame the old, and the old will stand before the young… the face of the generation will be like the face of a dog, and a son will not be ashamed before his father… and upon whom can we rely? Upon our Father in Heaven."
This statement is often misunderstood. Some assume it means that when conditions deteriorate there is nothing left to do except rely upon Heaven. Yet the Mishnah may be describing the spiritual weakness and moral challenges of the generation rather than instructing Jews to abandon responsibility. The Torah view is the opposite: even amidst spiritual decline, each person must do whatever lies within their power to improve the situation, placing the outcome in Hashem’s hands, while still acting to change circumstances. As Chazal teach, “אין סומכין על הנס - Ein somkhin al hanes: we do not rely on miracles" (Shulchan Aruch, Orach Chaim 328:1); performing what is within our power is always obligatory. The Mishnah highlights the difficulty of the times, making our responsibility all the more vital.
During this war, we have seen remarkable moments and clear manifestations of Heavenly help, siyata d’Shmaya. Again and again, situations that could have resulted in great destruction ended with far less harm. Many have spoken openly about the clear protection of the Ribbono Shel Olam that has accompanied Klal Yisrael during this difficult time.
At the same time, the Torah teaches that one may not rely on miracles. The fact that Hashem performs miracles does not release us from responsibility. On the contrary, it obligates us even more to act with seriousness and commitment.
This is the practical meaning of “מי לה' אלי - Mi LaHashem Elai" (Shemot 32:26). In times of difficulty, it is a call to step forward. It means helping families who are struggling, assisting widows and orphans, supporting those who have lost livelihoods, strengthening communal structures, increasing tzedakah and chesed, and providing practical help wherever it is needed. Torah learning and tefillah remain essential, but they go hand in hand with responsibility and action.
To say “Hashem will take care of everything" while remaining inactive is not an expression of bitachon. True reliance on Hashem means doing what we can and then placing our trust in Him.
Wherever we may be - in Eretz Yisrael or in Jewish communities around the world - the call of “מי לה' אלי - Mi LaHashem Elai" (Shemot 32:26) should resonate. Each person must ask: what can I do for Klal Yisrael? How can I strengthen Torah, increase mitzvot and maasim tovim, give tzedakah, perform chesed, and support those who are struggling?
We should not remain spectators. Each of us must do what we can so that עם ישראל חי - Am Yisrael Chai, the people of Israel live and endure.