Parashat Chukat – The Legitimate Rights of the Ammonites – Rav Binyamin Ze'ev Kahane
The modern concept of “Jewish occupied territories” rears its ugly head in Parashat Chukat and our Haftarah of the Shabbat. In our Parashah, the kings Og and Sichon prevent the Jewish People from passing through their borders on their way to the Land of Israel. Not only that, but they even wage war against us – and lose. The children of Israel conquer their land and do not let go.
Interestingly enough, the following idiotic idea never dawned on either of the parties involved: O.K., we tried to annihilate you and we did not succeed, so just give us back what you conquered from us during our attempt to wipe you out, and in exchange we promise not to try to wipe you out again. No, such a proposition was never raised. When you lose, you lose, without dictating conditions afterwards.
“Land for Peace”:
And what if Sichon would have come to Israel and demanded “land for peace”? What would have been the reaction then? To answer this question, we are forced to move the clock ahead another 300 years until we arrive at the Haftarah of our Parashah. That is precisely what happens.
The king of Ammon brazenly demands that Israel return to him the territories that were conquered, and if they refuse, there will be war.
The difference between him and the Arabs of today is that the king of Ammon is a lot more “moderate”. He personally has no previous “record” of hostility towards the Jewish People. He simply makes a very limited albeit uncompromising request.
“Because Israel took away my land when they came out of Egypt, from Ammon as far as the Yabbok and the Jordan.” (Judges 11:13) The king of Ammon does not want everything. He does not seek the liquidation of the Jewish entity. He simply wants that which was taken from him. He is simply demanding to exercise the historical right of his people. And then, as if he jumped off the pages of the Tanach into today's reality, he concludes in the following manner: “Now, therefore, restore those lands peacefully.” (Judges 11:13)
“Peace”. That magic word. What normal Jewish leader can refuse such an offer?
After all, it is not an illogical claim; the lands were taken from them. They once even had a sovereign empire with a capital and an army there. And most importantly, here is a genuine opportunity for peace: “No more war, no more bloodshed.”
“Not one Inch”:
But Yiftach's answer is a real knockout. He recounts all the relevant past history, and then concludes: “So now the L-rd of Israel has driven out the Emori from before his people Israel, and you should possess the land?! Will you not possess what your god Kemosh gives you to possess? So likewise that which the L-rd our G-d has voided before us, that shall we possess.”(Judges 11:23,24)
This is the reaction of a true Jewish leader. A reaction of emunah [faith]. The land is ours not because of any “historical claim” or because we are strong, but rather because G-d gave it to us. And pay attention how Yiftach even mocks the Ammonite god “Kemosh” - take what he gives you, but from us you will get nothing – not an inch.
“How to subdue the Enemy”:
How can we begin to understand the minds of those Jews, particularly religious ones, who do not grasp all this. The cursed Arab enemy has initiated war after war against us in an effort to obliterate us, and he has failed each time. Each time G-d has granted us great miracles to overcome them, yet we insist on being ingrates, not recognizing the miracles. Only when we understand that our true right to the land is based on the ultimately ethical concept that G-d gave it to us – only then will we get the results that Yiftach achieved, “thus the children of Ammon were subdued by the children of Israel.”
From 'The writings of Rav Binyamin Ze'ev Kahane HY"D', on Parashat Chukat.
Sunday, June 24, 2012
Monday, June 18, 2012
Parashat Korach – Attaining Greatness: Do's and Don'ts – Rav Meir Kahane
Korach son of Izhar son of Kohath son of Levi separated himself, with Dathan and Abiram, sons of Eliab, and On son of Peleth, the offspring of Reuben. (Num. 16:1)
Rav Binyamin Ze'ev Kahane, the son of Rav Meir Kahane, relates: 'Rashi comes and repeats the question asked by the sages: “Now Korach who as prudent, why did he commit this folly?” In other words, it is obvious that Korach was not some nut, but rather a “gadol” in Torah, as we will soon see. He also appreciated the greatness of Moshe Rabbeinu, as the Parasha itself testifies to, and knew that Moshe was not after the “kavod”. And so he should have known that there would be some serious Divine backlash to the steps he was taking. This being the case: “Why did he commit this folly?” And Rashi answers: “His eyes deceived him; he saw a great chain (i.e., a chain of great men) issuing from him, (viz.,) Shmuel, who weighed against Moshe and Aharon. [Korach] said: Because of him I shall be saved. And twenty-four 'watches' will arise from his son's sons, all of them prophesying through 'Ruach HaKodesh' ... [Korach] said: Is it possible that all this greatness is destined to arise from me and I shall remain silent? Therefore he associated himself to come to that prerogative: for he heard from the mouth of Moshe that all of them would perish and one would be saved, one that the Eternal One would choose, that one would be holy; he erred and applied this to himself; but he didn't see correctly, for his sons would return to G-d and that was what Moshe had seen.”
And here we must ask a great question: We are talking about a tremendous Torah giant with “Ruach HaKodesh” who was capable of seeing generations and generations into the future! How then, could a man with such great vision and prophecy walk like a blind man in an alley, unable to understand something which any thinking, logical person could understand who does not possess any special “Ruach HaKodesh”?' (The writings of Rav Binyamin Ze'ev Kahane, HY”D, Parashat Korach)
A possible explanation, by taking a look at Korach's collaborators in the rebellion, can be found in Rabbi Meir Kahane's Peirush HaMaccabee on Shemot and Isaiah:
So they got themselves up from near the dwelling of Korach, Dathan and Abiram, from all around. Dathan and Abiram went out “nitzavim” (erect) at the entrance of their tents, with their wives, children and infants (Num. 16:27).
[Chazal said regarding this:]
The expression “yetziva” (standing erect) always refers to prophecy, as it says, I saw the Lord “nitzav” (standing erect) on the Altar (Amos 9:1), and it also says, And Hashem came, “va-yityatzav” (and was present) … (1 Samuel 3:10) (Mechilta de-Rabbi Yishmael, Beshallach 3; Shirata 10)
And similarly: The expression “yetziva” (standing erect) always refers to Ruach ha-Kodesh (ibid.).
That is to say, every time that the Tanach uses the expression “yetziva” (standing erect) with reference to a tzaddik, implying that he stands straight and upright and strong, stubborn and steadfast, unflinching and sure, proud and fearless, this is because G-d is with him at that time.
After all, it would otherwise be inconceivable for the term “yetziva” (standing erect) to apply to a mortal man, who is alive today and dead tomorrow, strong today yet old and feeble tomorrow. The adjective, “yatziv” (erect, firm) and the verb “nitzav” (stand erect) refer specifically to G-d, as in the verse: G-d “nitzav” (stands erect) in the Divine congregation (Psalms 82:1). And this is the reason that the Torah uses the same verb to describe Israel at Mount Sinai: “va-yityatz’vu” (and they stood erect) at the bottom of the mountain (Exodus 19:17). And similarly: You “nitzavim” (are standing erect) today, all of you, before Hashem your G-d (Deuteronomy 29:9).
And G-d uses the same verb in instructing Moses to appear before Pharaoh: Get up early in the morning, “ve-hityatzev”(and stand erect) before Pharaoh (Exodus 8:16). On the face of it, this seems puzzling: how could Moses possibly have dared to go to Pharaoh – and more than that, to stand proudly before him? – Only because G-d was with him.
However, this same verb is sometimes applied to evil people: the Torah says that Dathan and Abiram went out nitzavim (“standing erect”) (Numbers 16:27).
And the Midrash explains:
They went out reviling and blaspheming, as it says, they went out standing erect. Similarly, later on the Tanach says: And the Philistine [Goliath] would approach morning and evening, “va-yityatzev” (and he stood erect) for forty days [reviling and blaspheming](1 Samuel 17:16) (Tanchuma, Korach 8).
This is because evil people arrogate to themselves the status of standing erect, which is the diametric opposite of the tzaddik:
The tzaddik who has elevated himself and sanctified himself and shed his pride knows that he can succeed only in the merit of the power that G-d has nitzav (“relegated”) to him, even as he himself is a worm and not a man (Psalms 22:7).
By contrast, the evil person, who is of coarse spirit and arrogant, claims that he stands erect through his own power – and more, like Dathan, Abiram, and Goliath, he blasphemes Hashem. And this is how David describes the nations: The kings of the earth “yityatz’vu” (stand erect)…against Hashem and against His anointed (Psalms 2:2), although He Who dwells in Heaven will laugh, the Lord will make fun of them (verse 4).
And so at the Red Sea, Moses told the Children of Israel: “hityatz’vu” (stand erect) and see Hashem’s salvation (Exodus 14:13). More than this: if the Jewish nation will be humble, and will accept upon itself the yoke of Heaven, then no man “yityatzev” (will stand erect) before you (Deuteronomy 7:24).
G-d performed a miracle by making Aaron’s staff – a dry wooden stick – blossom, as it says Moses came to the Tent of Testimony, and behold! Aaron’s staff had flowered…flowers had come forth, and blossoms had blossomed (Numbers 17:23). G-d smashed Korach’s arrogance, and that of Dathan and Abiram, who in their arrogance knew only how to make fight and contention blossom and flourish, as the Torah says of Dathan and Abiram, behold, two Hebrew men were contending (Exodus 2:13). The Hebrew word “nitzim” (contending) connotes quarrels that sprout and blossom forth, like the “nitzanim” [blossoms] are seen in the Land (Song of Songs 2:12). In their arrogance, these men kicked against G-d and sought to aggrandize themselves; and G-d symbolized the humiliation of the arrogant and the aggrandizement of the humble and those who believe in Him by the staff, a simple wooden stick that was in the Tent of Testimony, sprouted and blossomed.
Only the humble and the modest can be great; only one who makes himself small will become truly great, while if he makes himself great, then he will shrink to the tiniest of dimensions.
And every person must believe that all his achievements and accomplishments come solely through G-d’s providence.
The prophet Ezekiel said: And all the trees of the field will know that I, Hashem, have cast down the tall tree, I have raised up the lowly tree; I have dried up the moist tree, I have cause the dried-up tree to flourish (Ezekiel 17:24).
And the Midrash interprets: “I have cast down the tall tree” – this is Korach; “I have raised up the lowly tree” – this is Aaron, as it says, “behold! Aaron’s staff had flowered”…; “I have dried up the moist tree” – these are Abimelech’s wives…; “I have caused the dried-up tree to flourish” – this is Sarah (Yalkut Shimoni, Ezekiel 357). And all of this is the keystone of faith.
Compiled by Tzipora Liron-Pinner from 'Peirush HaMaccabee' on Shemot and Isaiah (English translation by Daniel Pinner) of Rav Meir Kahane, HY"D and from 'The writings of Rav Binyamin Ze'ev Kahane, HY"D'
Rav Binyamin Ze'ev Kahane, the son of Rav Meir Kahane, relates: 'Rashi comes and repeats the question asked by the sages: “Now Korach who as prudent, why did he commit this folly?” In other words, it is obvious that Korach was not some nut, but rather a “gadol” in Torah, as we will soon see. He also appreciated the greatness of Moshe Rabbeinu, as the Parasha itself testifies to, and knew that Moshe was not after the “kavod”. And so he should have known that there would be some serious Divine backlash to the steps he was taking. This being the case: “Why did he commit this folly?” And Rashi answers: “His eyes deceived him; he saw a great chain (i.e., a chain of great men) issuing from him, (viz.,) Shmuel, who weighed against Moshe and Aharon. [Korach] said: Because of him I shall be saved. And twenty-four 'watches' will arise from his son's sons, all of them prophesying through 'Ruach HaKodesh' ... [Korach] said: Is it possible that all this greatness is destined to arise from me and I shall remain silent? Therefore he associated himself to come to that prerogative: for he heard from the mouth of Moshe that all of them would perish and one would be saved, one that the Eternal One would choose, that one would be holy; he erred and applied this to himself; but he didn't see correctly, for his sons would return to G-d and that was what Moshe had seen.”
And here we must ask a great question: We are talking about a tremendous Torah giant with “Ruach HaKodesh” who was capable of seeing generations and generations into the future! How then, could a man with such great vision and prophecy walk like a blind man in an alley, unable to understand something which any thinking, logical person could understand who does not possess any special “Ruach HaKodesh”?' (The writings of Rav Binyamin Ze'ev Kahane, HY”D, Parashat Korach)
A possible explanation, by taking a look at Korach's collaborators in the rebellion, can be found in Rabbi Meir Kahane's Peirush HaMaccabee on Shemot and Isaiah:
So they got themselves up from near the dwelling of Korach, Dathan and Abiram, from all around. Dathan and Abiram went out “nitzavim” (erect) at the entrance of their tents, with their wives, children and infants (Num. 16:27).
[Chazal said regarding this:]
The expression “yetziva” (standing erect) always refers to prophecy, as it says, I saw the Lord “nitzav” (standing erect) on the Altar (Amos 9:1), and it also says, And Hashem came, “va-yityatzav” (and was present) … (1 Samuel 3:10) (Mechilta de-Rabbi Yishmael, Beshallach 3; Shirata 10)
And similarly: The expression “yetziva” (standing erect) always refers to Ruach ha-Kodesh (ibid.).
That is to say, every time that the Tanach uses the expression “yetziva” (standing erect) with reference to a tzaddik, implying that he stands straight and upright and strong, stubborn and steadfast, unflinching and sure, proud and fearless, this is because G-d is with him at that time.
After all, it would otherwise be inconceivable for the term “yetziva” (standing erect) to apply to a mortal man, who is alive today and dead tomorrow, strong today yet old and feeble tomorrow. The adjective, “yatziv” (erect, firm) and the verb “nitzav” (stand erect) refer specifically to G-d, as in the verse: G-d “nitzav” (stands erect) in the Divine congregation (Psalms 82:1). And this is the reason that the Torah uses the same verb to describe Israel at Mount Sinai: “va-yityatz’vu” (and they stood erect) at the bottom of the mountain (Exodus 19:17). And similarly: You “nitzavim” (are standing erect) today, all of you, before Hashem your G-d (Deuteronomy 29:9).
And G-d uses the same verb in instructing Moses to appear before Pharaoh: Get up early in the morning, “ve-hityatzev”(and stand erect) before Pharaoh (Exodus 8:16). On the face of it, this seems puzzling: how could Moses possibly have dared to go to Pharaoh – and more than that, to stand proudly before him? – Only because G-d was with him.
However, this same verb is sometimes applied to evil people: the Torah says that Dathan and Abiram went out nitzavim (“standing erect”) (Numbers 16:27).
And the Midrash explains:
They went out reviling and blaspheming, as it says, they went out standing erect. Similarly, later on the Tanach says: And the Philistine [Goliath] would approach morning and evening, “va-yityatzev” (and he stood erect) for forty days [reviling and blaspheming](1 Samuel 17:16) (Tanchuma, Korach 8).
This is because evil people arrogate to themselves the status of standing erect, which is the diametric opposite of the tzaddik:
The tzaddik who has elevated himself and sanctified himself and shed his pride knows that he can succeed only in the merit of the power that G-d has nitzav (“relegated”) to him, even as he himself is a worm and not a man (Psalms 22:7).
By contrast, the evil person, who is of coarse spirit and arrogant, claims that he stands erect through his own power – and more, like Dathan, Abiram, and Goliath, he blasphemes Hashem. And this is how David describes the nations: The kings of the earth “yityatz’vu” (stand erect)…against Hashem and against His anointed (Psalms 2:2), although He Who dwells in Heaven will laugh, the Lord will make fun of them (verse 4).
And so at the Red Sea, Moses told the Children of Israel: “hityatz’vu” (stand erect) and see Hashem’s salvation (Exodus 14:13). More than this: if the Jewish nation will be humble, and will accept upon itself the yoke of Heaven, then no man “yityatzev” (will stand erect) before you (Deuteronomy 7:24).
G-d performed a miracle by making Aaron’s staff – a dry wooden stick – blossom, as it says Moses came to the Tent of Testimony, and behold! Aaron’s staff had flowered…flowers had come forth, and blossoms had blossomed (Numbers 17:23). G-d smashed Korach’s arrogance, and that of Dathan and Abiram, who in their arrogance knew only how to make fight and contention blossom and flourish, as the Torah says of Dathan and Abiram, behold, two Hebrew men were contending (Exodus 2:13). The Hebrew word “nitzim” (contending) connotes quarrels that sprout and blossom forth, like the “nitzanim” [blossoms] are seen in the Land (Song of Songs 2:12). In their arrogance, these men kicked against G-d and sought to aggrandize themselves; and G-d symbolized the humiliation of the arrogant and the aggrandizement of the humble and those who believe in Him by the staff, a simple wooden stick that was in the Tent of Testimony, sprouted and blossomed.
Only the humble and the modest can be great; only one who makes himself small will become truly great, while if he makes himself great, then he will shrink to the tiniest of dimensions.
And every person must believe that all his achievements and accomplishments come solely through G-d’s providence.
The prophet Ezekiel said: And all the trees of the field will know that I, Hashem, have cast down the tall tree, I have raised up the lowly tree; I have dried up the moist tree, I have cause the dried-up tree to flourish (Ezekiel 17:24).
And the Midrash interprets: “I have cast down the tall tree” – this is Korach; “I have raised up the lowly tree” – this is Aaron, as it says, “behold! Aaron’s staff had flowered”…; “I have dried up the moist tree” – these are Abimelech’s wives…; “I have caused the dried-up tree to flourish” – this is Sarah (Yalkut Shimoni, Ezekiel 357). And all of this is the keystone of faith.
Compiled by Tzipora Liron-Pinner from 'Peirush HaMaccabee' on Shemot and Isaiah (English translation by Daniel Pinner) of Rav Meir Kahane, HY"D and from 'The writings of Rav Binyamin Ze'ev Kahane, HY"D'
Monday, June 11, 2012
Parashat Shelach – Fatal Error - Rav Meir Kahane
All the Children of Israel murmured against Moses and Aaron, and the entire assembly said to them, “If only we had died in the land of Egypt, or if only we had died in this Wilderness! Why is Hashem bringing us to this Land to die by the sword? Our wives and young children will be taken captive! Is it not better for us to return to Egypt?” (Num. 14:2-3)
It is a mitzvah, a Divine decree, that we must live in Eretz Yisrael under G-d's dominion, sanctifying His name, in order to create a holy state and society which clings to mitzvot completely and properly, uninfluenced by the alien, false culture of the nations.
At the same time, it is an unforgivable, loathsome sin to refuse to live in Eretz Yisrael, and to prefer the depravity of the exile and foreign rule. It is a chilul Hashem, and Israel are, thus, exposed to the influence of the nations and their abominations.
G-d, therefore, was angry at our ancestors in the desert when they refused to go up to Eretz Yisrael and called out, “Let us appoint a new leader and go back to Egypt” (Num. 14:4). Surely the spies Moses sent out were prominent and righteous, as our sages said (Tanchuma, Shelach, 4):
“Send out men” (Num. 13:2): This is in line with, “He that sends a message by the hand of a fool, severs his own feet and imbibes damage” (Prov. 26:6). Were the spies fools? Surely the Torah said, “Send out men (“anashim”),” and “anashim” always refers to righteous persons... Rather, they were called fools only because they slandered the Land... All the same, they were great men who made themselves into fools.
[As Rabbi Meir Kahane puts it in Peirush HaMaccabee – Shemot, Ch. 3]:
Incidentally, this also teaches the bitter lesson that even the greatest of men can become a “fool” in the Torah sense of the word, if he lacks faith. As the Talmud says: What can cause the tzaddikim to have less than their full share in the World to Come? – Their lack of faith (Sotah 48b). Here, their lack of faith caused the spies to put out an evil report of the Land of Israel, and G-d therefore said: For how long will this nation fight against Me and for how long will they refuse to believe in Me? (Numbers 14:11). The leader of the generation has to be perpetually on guard, to ensure that his fear of heaven is greater than his wisdom, because without fear of heaven, his wisdom will not endure. He has to work to ensure that his faith is securely anchored in his fear of heaven. And we all have to be aware that even a leader of the generation can err – especially in matters of faith.
Likewise, Num. 13:3, “All the men were leaders of the children of Israel,” was rendered by Targum Yonatan as, “All were wise men who had been appointed heads of the children of Israel.”
Thus, they were great and righteous men, yet they sinned in turning their backs on Eretz Yisrael and wishing to settle down in the exile, in Egypt. As King David said, “They scorned the Desirable Land, they believed not His word” (Ps. 106:24).
Ostensibly, they had a good argument, pikuach nefesh, i.e., they wished to prevent loss of life. The spies said of the Canaanites, “We were in our own sight as grasshoppers, and so were we in their sight” (Num. 13:33). They were certain that the war against the Canaanites would be severe, and it would be hard to defeat the giants. Moreover, even if they defeated them, a few Israelites would fall. After all, we do not rely on miracles.
For that reason, these great and righteous men rendered a halachic ruling that pikuach nefesh overrides all areas of Eretz Yisrael; it overrides Eretz Yisrael in its entirety. They certainly did not intend to abandon G-d's Torah, but rather to return to Egypt and keep it there. This, however, was their sin, because G-d had decreed that it was forbidden for them to dwell outside the Land, and that only in Eretz Yisrael could they sanctify His name and live in the isolation of Torah. For that reason, no danger to the nation overrode Eretz Yisrael, the only place the Jewish People could keep the Torah completely and properly.
A war over the mitzvah of living in and conquering Eretz Yisrael is a milchemet mitzvah, which no danger to life overrides. Quite the contrary, this mitzvah overrides such danger, as Ramban wrote in Sefer HaMitzvot, Ibid., Mitzvah 4):
This is what our sages call milchemet mitzvah. In the Talmud (Sotah 44b) Rava said, “ Joshua's war of conquest was an obligatory duty according to all opinions.” One should not make the mistake of saying that this mitzvah only applies to the seven nations we were commanded to destroy... That is not so. We were commanded to destroy those nations when they fought against us, and had they wished to make peace we could have done so under specific conditions. Yet, we cannot leave the Land in their control or in the control of any other nations in any generation.
Fear of the nations is just one dismal reason the Jewish People treat the Desirable Land with contempt (longing for the good life is another). Precisely because of this delusion that the exile is safe but Eretz Yisrael is dangerous, G-d became angry and decreed death in the desert for the generation that left Egypt, adding, “You said your children will be taken captive, but they will be the ones I will bring there, so that they will know the land that you rejected” (Num. 14:31). Those who feared that they and their children would die in Eretz Yisrael died precisely in the desert, whereas their children entered the Land and lived. This teaches that the only security for the Jewish People is in Eretz Yisrael, whereas the exile is their burial place. Our sages said (Torat Kohanim, Bechukotai, Ch. 1): “'You will live securely in your land' (Lev. 26:5): In your land you will live securely, but not outside it.” Likewise, Obadiah said (v. 17), “Upon Mount Zion there shall be deliverance.” In other words, in Zion but not in the exile.
G-d, Who knows His people's mind, knew, as well, that Israel would always prefer the non-Jewish life of the exile, whose abominable depravity is so sweet to the sinner among us. As King Solomon said, “Stolen waters are sweet, and bread eaten in secret is pleasant” (Prov. 9:17). G-d, therefore, decreed that Israel would never find safety and security in the exile. Bereshit Rabbah 33:6 teaches:
“He sent out the dove... I t could find no place to rest its feet” (Gen. 8:8-9): “Had it found a place to rest, it would not have returned. Just so, it says, 'She dwells among the nations; she finds no rest' (Lam. 1:3); and; 'Among the nations you shall have no repose; there shall be no rest for the soles of your foot' (Deut. 28:65). If Israel found rest in the exile, they would not return.”
Thus, G-d decreed that Israel would never find permanent rest (“manoach”) in the exile, and whoever says that they really can find it is an “ignoramus” [in Berachot 61a, R. Nachman calls Samson's father Manoach an “ignoramus”].
Not in vain did our sages (Mechilta, Bo, 1) compare the exile to a cemetery, for if Israel refuse to dwell in Eretz Yisrael, if they spurn it for the depravity of the exile, they have no future, but suffering, tragedy and annihilation.
Compiled by Tzipora Liron-Pinner from “The Jewish Idea" and "Peirush HaMaccabee- Shemot" of Rav Meir Kahane, HY”D
Sunday, June 3, 2012
Parashat Beha'alotcha – Jews refusing orders – Rav Binyamin Ze'ev Kahane
In Parashat Beha'alotcha, we are witness to a unique event: the choosing of leaders. The Torah even “lets us in” on which factors played part in how these Jewish leaders were chosen.
In chapter 11 of our Parasha, Moshe Rabbeinu reaches his breaking point - “I can't carry the burden of this people alone, for it is too heavy for me”, and asks G-d to find people who can share the burden of leadership with him. How does G-d pick these leaders? After all, there was no shortage of righteous and talented Jews around.
G-d immediately singles out a specific group from which the next Jewish leadership will be chosen:
“Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people, and officers over them.” Rashi explains: “Those whom you recognize, who were appointed over them as officers in Egypt during the rigorous labor, and they (the officers) had pity on them (the Israelites) and were smitten because of them.” Though this may appear a rather surprising choice, a deeper probe into the matter will reveal to us a tremendous lesson, so pertinent for today. Who in the world were these Jewish police officers? In Shemot Chapter 5, Pharaoh lays down a rather heavy if not impossible edict on his Jewish slaves. They must produce a specific quota of bricks without even being given straw. The Jewish officers were ordered by the Egyptian taskmasters to oversee that this quota was met. If not, the officers would be blamed for it and beaten. Thus, they were in a dilemma. Either they can turn over their brothers and by doing so save their own skin, or they can refuse orders and be severely punished for it. In short, these “officers” were supposed to be Jewish “kapos”. But these policemen, unlike others who have been placed in similar situations in our sad history, refused to bear down on their already suffering brethren, and did not hand over the names of Jews who could not meet the quota. The result? The Egyptian taskmasters thrashed the “refusenik” policemen instead of the Jewish slaves: “And the officers of the children of Israel, whom Pharaoh's taskmasters had set over them, were beaten...” (Shemot 5:14)
If we think of this seriously, and not relate to it like to some “fairy tale” we heard in kindergarten, we would get goose bumps all over contemplating such heroism. What can be a more inspiring description of Ahavat Yisrael and caring for a fellow Jew by someone in a position of authority. Not only didn't they exploit their power, but these officers understood that sometimes they must bear the suffering of their brothers. This is what G-d saw. And He did not forget. The minute there was a need for leadership, He knew whom to turn to. G-d did not seek out people with charisma, nor did he pick talented organizers or even Torah scholars. One thing: Ahavat Yisrael.
The centrality of this attribute cannot be disputed. The two greatest leaders in Jewish history, Moshe Rabbeinu and King David, were former shepherds. The sages teach us that G-d tested them via their ability to care for their flock and show mercy on those they are responsible over.
Here we must stress a key point. Today, everyone speaks of “Ahavat” Yisrael. But too often it is merely a slogan. When selecting the leaders, G-d did not choose those who make nice speeches about “Ahavat Yisrael”. G-d wanted people with a “previous record”: a record of suffering for one's brothers; a record of placing one's personal welfare secondary to that of one's people.
How sweet it is to read again and again this Midrash about the Jewish policemen. After all, we are so familiar with the claims of the soldiers and policemen in Israel today: “I'm just a small cog in a big machine. I'm just following orders.” But that is not what the Jewish policemen did to their brothers in Egypt. The policemen saw the illegality and immorality in the cruel Egyptian decree, and refused the order! It is important to note that mesirut nefesh (self-sacrifice) for the Jewish People is not necessarily the readiness to die for them. Sometimes it may mean the readiness to be hated for your actions; the willingness to sit in jail for your people; or to be ostracized by the establishment.
Such leadership stands in stark contrast to the self-indulgent politicians of today. But know that only when such alternative leadership sprouts, Am Yisrael will be redeemed.
From ' The Writings of Rav Binyamin Ze'ev Kahane, HY”D ', commentary on Parashat Beha'alotcha
In chapter 11 of our Parasha, Moshe Rabbeinu reaches his breaking point - “I can't carry the burden of this people alone, for it is too heavy for me”, and asks G-d to find people who can share the burden of leadership with him. How does G-d pick these leaders? After all, there was no shortage of righteous and talented Jews around.
G-d immediately singles out a specific group from which the next Jewish leadership will be chosen:
“Gather to me seventy men of the elders of Israel, whom you know to be the elders of the people, and officers over them.” Rashi explains: “Those whom you recognize, who were appointed over them as officers in Egypt during the rigorous labor, and they (the officers) had pity on them (the Israelites) and were smitten because of them.” Though this may appear a rather surprising choice, a deeper probe into the matter will reveal to us a tremendous lesson, so pertinent for today. Who in the world were these Jewish police officers? In Shemot Chapter 5, Pharaoh lays down a rather heavy if not impossible edict on his Jewish slaves. They must produce a specific quota of bricks without even being given straw. The Jewish officers were ordered by the Egyptian taskmasters to oversee that this quota was met. If not, the officers would be blamed for it and beaten. Thus, they were in a dilemma. Either they can turn over their brothers and by doing so save their own skin, or they can refuse orders and be severely punished for it. In short, these “officers” were supposed to be Jewish “kapos”. But these policemen, unlike others who have been placed in similar situations in our sad history, refused to bear down on their already suffering brethren, and did not hand over the names of Jews who could not meet the quota. The result? The Egyptian taskmasters thrashed the “refusenik” policemen instead of the Jewish slaves: “And the officers of the children of Israel, whom Pharaoh's taskmasters had set over them, were beaten...” (Shemot 5:14)
If we think of this seriously, and not relate to it like to some “fairy tale” we heard in kindergarten, we would get goose bumps all over contemplating such heroism. What can be a more inspiring description of Ahavat Yisrael and caring for a fellow Jew by someone in a position of authority. Not only didn't they exploit their power, but these officers understood that sometimes they must bear the suffering of their brothers. This is what G-d saw. And He did not forget. The minute there was a need for leadership, He knew whom to turn to. G-d did not seek out people with charisma, nor did he pick talented organizers or even Torah scholars. One thing: Ahavat Yisrael.
The centrality of this attribute cannot be disputed. The two greatest leaders in Jewish history, Moshe Rabbeinu and King David, were former shepherds. The sages teach us that G-d tested them via their ability to care for their flock and show mercy on those they are responsible over.
Here we must stress a key point. Today, everyone speaks of “Ahavat” Yisrael. But too often it is merely a slogan. When selecting the leaders, G-d did not choose those who make nice speeches about “Ahavat Yisrael”. G-d wanted people with a “previous record”: a record of suffering for one's brothers; a record of placing one's personal welfare secondary to that of one's people.
How sweet it is to read again and again this Midrash about the Jewish policemen. After all, we are so familiar with the claims of the soldiers and policemen in Israel today: “I'm just a small cog in a big machine. I'm just following orders.” But that is not what the Jewish policemen did to their brothers in Egypt. The policemen saw the illegality and immorality in the cruel Egyptian decree, and refused the order! It is important to note that mesirut nefesh (self-sacrifice) for the Jewish People is not necessarily the readiness to die for them. Sometimes it may mean the readiness to be hated for your actions; the willingness to sit in jail for your people; or to be ostracized by the establishment.
Such leadership stands in stark contrast to the self-indulgent politicians of today. But know that only when such alternative leadership sprouts, Am Yisrael will be redeemed.
From ' The Writings of Rav Binyamin Ze'ev Kahane, HY”D ', commentary on Parashat Beha'alotcha
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