Edited by B. Silberstein
This week’s Parsha, Behaalotcha, begins on a high note, but the upbeat feeling does not endure, because soon we encounter unexpected and disturbing outbreaks of rebelliousness. I regard the Book of BaMidbar as essentially tragic. At its center is the episode of the spies, which brings Bnei Yisrael (Children of Israel) to the brink of destruction.
However, that catastrophe should not be viewed as an isolated event. It is the result of some deeper problems that were incubating beneath the surface, as our Parsha reveals. The generation of the Exodus was supposed to become a Holy Nation by receiving the Torah and entering into a covenant with Hashem. After erecting the Mishkan (Tabernacle), they were to conquer and settle the Land Hashem promised to Avraham to become there a “Kingdom of Priests and a Holy Nation." (Shemot 19:6) Much had been accomplished, yet the final challenge eluded them.
The Hidden Crisis
Sometimes a person is charged with a serious mission that contains multiple parts. He may be initially successful and discharge all his responsibilities except for the final one. Suddenly and inexplicably, doubts and misgivings emerge, and he is thrown into a paralyzing state of conflict. Will he be able to go all the way?
In that sense, our Parsha is a prelude to the story of the spies depicted in next week’s Sedra (Torah portion), Shelach. Suddenly the people became Mitonenim, depressed and deeply discontented, in a way that was “evil in the ears of Hashem." (BaMidbar 11:1)
The people’s unhappy mood caused them to rebel against their sole diet of manna and the absence of culinary delicacies. It is difficult for us to understand the problem. The Torah openly testifies to manna’s wonderful qualities and the ease with which they gathered it. It was perfect sustenance in every possible way and should have been the last thing to arouse grumbling. What is going on here?
In this Parsha, Moshe tries to convince his father-in-law, Yitro, to join Am Yisrael (Nation of Israel) in their epic journey into the Promised Land. Apparently sensing Yitro’s reluctance, Moshe proclaimed:
“We are journeying to the place concerning which Hashem said, I will give it to you; come with us, and we shall bestow good upon you, for Hashem has promised good things for Israel." (BaMidbar 10:29)
What is so important about this dialogue that it warrants inclusion in the Torah?
“We Are Journeying"
Rav Soloveitchik famously told his students that whenever he read this verse, he would cry. He then challenged them: “What is it in this verse that makes me cry?" A number of students tried to guess the answer, but none succeeded. Finally, he told them that what brings him to tears is that Moshe said, “We are journeying." At that time Moshe fully believed that he was going to lead Bnei Yisrael into Eretz Yisrael (Land of Israel), and this filled him with great enthusiasm. He didn’t know that this was not to be, that Hashem had other plans for him. And that made the Rav cry.
In my opinion, the Torah records this dialogue to contrast Moshe’s attitude to living in the Land of Israel with that of Am Yisrael. This discussion is immediately followed by the stories of the Mitonenim (miserable ones) and the Manna Rebellion.
This makes it clear that Bnei Yisrael did not share Moshe’s exuberance. Rather, they were entrenched in a state of mourning. Instead of joyfully anticipating the challenge of becoming an Am Kadosh (Holy Nation) in the Land Hashem had selected and promised to them, they recoiled from the responsibilities and uncertainties of national destiny and struggled to leave behind the mentality of Galut (Exile).
If this is true, why did they accept the Torah and affirm, “We will do, and we will listen" (Shemot 24:7)? Wouldn’t it automatically follow that they would desire to inherit the Land? Not necessarily.
The Problem of Factionalism
For the same questions apply to us today. We pray for Hashem to terminate the Galut three times a day, but is that what we truly want?
Jews today comprise many divergent and distinct groups, especially among the religious communities. Even among the Orthodox, there is a multiplicity of sects, each one absolutely convinced that it, and it alone, represents true Judaism.
Ironically, very often the divisions revolve around minor issues, such as garb, customs, and relatively trivial practices whose importance has been blown out of all proportion. Jews have a knack for taking insignificant religious behaviors and converting them into matters treated as though they were among those “for which one must die rather than violate" (Sanhedrin 74a).
Thus, religiosity, like politics, becomes a basis for divisiveness and baseless hatred, rather than a catalyst for great unity and love.
The Jewish people have become a collection of disparate tribes, none of which can see any larger value beyond their immediate parochial needs and wants. They have no concept of the greater good. This mentality persists, even in Eretz Yisrael, today.
Certain religious groups exert great political influence, which they use to obtain what they regard as rightfully theirs. However, there is a point where one must yield self-interest in favor of the good of the nation. Instead, they threaten and often take actions to weaken the bonds that unite the Jewish people.
The pursuit of narrow partisan interests, even religious ones, at the expense of the national good, is especially dangerous for a country like Israel, which is besieged by implacable enemies and cannot afford inner hatred and strife.
Moshe’s Vision of Klal Yisrael
This was the flaw at the heart of the rebellions that took place in the wilderness. The people were unable to rise above selfish desires and develop an appreciation for the significance of Klal Yisrael (Community of Israel). This, however, was the vision that animated Moshe and that he sought to communicate to his father-in-law. It filled him with enthusiasm and longing to lead the people into the Land and to fashion them into a Kingdom of Priests.
Moshe was genuinely dedicated to the ideal of the communal good. In order to secure this, one needs to sacrifice partisan interests when they threaten the fabric of the nation. Yet, he was forced to contend with the factionalism that led to the catastrophe of the spies and ultimately to the Exile.
The Rabbis say that, had Moshe led Bnei Yisrael into the Land, he would have built the Beit HaMikdash (Holy Temple), and it would have neverbeen destroyed. His unique understanding of Torah, which enabled him to unite Am Yisrael in a spirit of friendship and love, would have produced lasting consequences.
We should strive to emulate his example and seek to fulfill the verse in Mishlei 31:26; “And the Torah of Chesed (compassion) is on her lips." We must resolve not to allow our religiosity to become a source of division and hatred. Likewise, we must always bear in mind the good of Am Yisrael and be prepared to yield personal agendas in favor of its welfare.
May we all merit to do so.
Shabbat Shalom.