Parashat Vayelech: How Does Moshe’s Last Message to His People Apply to Israel During Our Current War?

 

Parashat Vayelech
How Does Moshe’s Last Message to His People Apply to Israel During Our Current War?

Why Don’t We No Longer Run to Our Protected Spaces at the Sound of the Siren?

I just got off the phone with my mom, who has a flight ticket to visit us in Israel during Chanukah. “Looking forward to seeing you during Chanukah, Mom!” I exclaimed. “If only the war would be finished then!” she responded with a sigh. My mother is brave enough to come anyway, and she has already visited more than once during these two challenging years of war. This long-winding war – the longest in Israel’s 77-year history, marked by relentless harassment by the barbaric enemy challenging Israel’s right to exist – has become a heavy backdrop to our lives. Yet daily life in most of Israel goes on almost as usual. We have grown so accustomed to the sirens that we no longer run for shelter, but instead meander calmly to our safe space.

Although this has become part of our weekly routine, I take a moment to reflect: why don’t the sirens stir even a trace of fear in me anymore? I recently told my students, “Remember, every single time we walk out of a bomb shelter is a huge miracle. Hashem is surely sending His protective Presence to shield us from the many enemy missiles.”

We see Hashem’s hand when we hear of rockets intercepted at the very last second – like the missile that broke apart harmlessly over a crowded Jerusalem market, or the barrage aimed at the Tel Aviv area that left no injuries. Again and again, reports surface of missiles veering off course or warheads failing to detonate. These are not random technical glitches; they are modern-day echoes of the miracles that saved our ancestors.

Whenever we feel down or overwhelmed, we must remember it is not just the Iron Dome, the Minister of National Security, or our bomb shelters that save us. Hashem is the true Protector of Israel. Each missile that misses its mark, each soldier who comes home safely, each narrow escape that becomes a story of thanksgiving – all are daily miracles in plain sight.

The end of this war and its outcome are in no one’s hands but Hashem’s. As we approach the new year, we continue to pray and dedicate Torah learning for our brave soldiers, while strengthening our trust in Hashem to encompass every aspect of our lives.

Who is Leading Israel to Inherit the Land, Hashem or Yehoshua?

As Moshe bids the Israelites farewell on the very last day of his life, he instills in them the courage to conquer the Promised Land, trusting that Hashem will walk before them and lead them to victory.

ספר דברים פרק לא פסוק ב
וַיֹּאמֶר אֲלֵהֶם בֶּן מֵאָה וְעֶשְׂרִים שָׁנָה אָנֹכִי הַיּוֹם לֹא אוּכַל עוֹד לָצֵאת וְלָבוֹא וַהֵשֵׁם אָמַר אֵלַי לֹא תַעֲבֹר אֶת הַיַּרְדֵּן הַזֶּה: (ג) הֵשֵׁם אֱלֹהֶיךָ הוּא עֹבֵר לְפָנֶיךָ הוּא יַשְׁמִיד אֶת הַגּוֹיִם הָאֵלֶּה מִלְּפָנֶיךָ וִירִשְׁתָּם יְהושֻׁעַ הוּא עֹבֵר לְפָנֶיךָ כַּאֲשֶׁר דִּבֶּר הֵשֵׁם:

“He [Moshe] said to them, Today I am one hundred and twenty years old. I can no longer go or come, and Hashem said to me, ‘You shall not cross this Jordan.’ Hashem, your G-d – He will cross before you. He will destroy these nations from before you so that you will possess them. Yehoshua – he will cross before you, as Hashem has spoken” (Devarim 31:2-3).

There seems to be a contradiction in verse 3. First, it states that Hashem will cross before the Israelites, and then it says that Yehoshua will cross before them. Yet a few verses later, it repeats beautifully, assuring us: “Hashem – He is the One Who goes before you; He will be with you; He will neither fail you nor forsake you. Do not fear and do not be dismayed” (Devarim 31:8).

Rabbi Moshe Schreiber explains that these verses describe two stages of Divine guidance. As long as evil still exists in the world – meaning the Canaanites, Hamas, and their impurity – Hashem Himself goes before Israel to destroy their enemies. Once the conquest is complete and the immediate danger has passed, leadership passes to Yehoshua, in the spirit of “their king shall pass before them – while Hashem at their head” (Michah 2:13). Yet even as Yehoshua leads, Hashem remains at Israel’s head and within every one of us, our constant strength and guide, accompanying and strengthening from within (Chatam Sofer, Devarim 31:3). The Ohr HaChayim sums it up: Just as it was never Moshe’s own strength but Hashem who fought the battles. Yehoshua would lead only as Hashem’s instrument.

How Can We Trust Our Worthiness for Hashem’s Protection in War?

Moshe’s words at the end of his 120-year life in Parashat Vayelech, “and he went” – not only capture the spirit of movement and transition that defines this brief yet profound Torah portion, but moreover seem to speak directly to us today, strengthening our trust in Hashem. Just as Moshe encouraged and assured the Israelites that Hashem would stand by their side during the first conquest of the Land, so his words reverberate over the millennia – reaching the soldiers of the IDF in Gaza and each of us as we reflect in our safe spaces. Every word of Moshe’s farewell – as he longed so deeply for Eretz Yisrael despite its dangers – charged the people to cross the Jordan and live faithfully on the holy soil promised to their ancestors. That same charge fortifies our faith today that Hashem is with us in the current war, safeguarding Israel’s sovereignty in the Promised Land.

Hashem’s soothing protection truly surrounds us. He not only walks before us but also behind us, as Rabbi Ya’acov Turim observes: “Hashem your G-d – He will cross before you.” Verse 3 begins and ends with the Name of Hashem, to teach that the Holy One, blessed be He, goes before Israel and follows after us,” as it is written, “For Hashem will go before you, and the G-d of Israel will gather you in” (Yeshayahu 52:12; Ba’al HaTurim, Devarim 31:3).

Another comforting layer in this verse is the repetition of the word “He,” which Rabbi Chayim Attar explains was meant to reassure Israel after Moshe’s passing. The people feared losing not only their faithful leader but also the powerful shield of his prayers, which had saved them from destruction after the sin of the Golden Calf and the spies. Therefore, the verse repeats, “Hashem your G-d – He will cross before you,” and uses the word עֹבֵר/over with its hint of עבֵירָה/aveirah – “transgression” – to teach that Hashem Himself passes before us to forgive our sins, making us worthy of His protection in war and of inheriting the Land. It was always His power that moved Moshe to intercede on Israel’s behalf, and so will it continue to protect us even after Moshe passes on.

This message of emunah strengthens us at every turn in life. Today, even as we trust in Hashem’s power of protection, doubts about our own worthiness can creep into our hearts, weakening our trust that Hashem will fight our wars and protect us. That is when we need  Moshe’s message of faith reminding us that our true protection and victory come from Hashem alone, the Master of both power and compassion, who forgives and fights for Israel in every generation (Ohr HaChayim, Devarim 31:3).

How Can We Trust the Current Leaders of Israel to Lead Us in the Way of G-d?

ספר דברים פרק לא פסוק ז וַיִּקְרָא משֶׁה לִיהושֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת הָעָם הַזֶּה אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע הֵשֵׁם לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם:

“Be strong and courageous, for you shall come with this people into the Land that Hashem swore to their fathers to give them” (Devarim 31:7).

At a time of war and national danger, the people of Israel must stand behind the leader endorsed by Hashem and not disempower him – a lesson often forgotten amid today’s protests against Israel’s elected leadership. Rashi, based on the Talmud, teaches that Yehoshua was commanded to make the people go to war and conquer the Land even against their will: “Everything depends on you; if necessary, take a rod and compel them. There can be only one leader for a generation” (Sanhedrin 8a); (Rashi, Devarim 31:7).

This principle applies in every generation. “Let the generation that comes be in your eyes as the generation that has gone… anyone appointed as leader over the community – even if he is the least of the least – is in his time like the mightiest of the earlier mighty ones” (Midrash Kohelet Rabbah 1:8). Every generation must honor and follow the Torah leaders and judges of its own time. Even if they seem lesser than the great sages of the past, Hashem considers them fully empowered for their generation’s needs.

Moshe also foresaw that after his passing, the people would sometimes break the covenant and experience hester panim – the hiding of Hashem’s face (Devarim 31:17). Yet even when the Divine presence seems concealed, the Land remains the arena for ultimate return. Hashem’s very hiding awakens the heart to seek Him more deeply, turning challenges into seeds of renewal.

Although Moshe himself did not enter the Land, his final walk empowered every generation to keep walking – to keep moving forward in its mission. His life shows that the greatest spiritual achievements may not be personally completed, yet they prepare the way for others. So too, each of us in Eretz Yisrael today continues Moshe’s journey, turning promise into reality through steadfast Torah living and trust in Hashem’s eternal protection.

Parashat Nitzavim: How is our Personal Teshuva (Return) Intertwined with Returning to the Land of Israel?

Parashat Nitzavim

How is our Personal Teshuva (Return) Intertwined with Returning to the Land of Israel?

What are Some Perimeters of “Every Jew is Responsible For One Another”?

The importance of community and our responsibility toward it was instilled in me from early childhood. It has always been clear to me that we do not live in a vacuum; every choice we make sends ripples through the world around us. It is hard to single out particular lessons from my parents, because this principle permeated everything we were taught. Just as it is self-evident that if someone carves a hole under his private seat in a ship, the entire vessel will sink, so it was obvious to my sisters and me never to leave garbage in a public space.

After becoming mitzvah observant, I learned how the Torah takes this sense of shared responsibility far deeper. We are not only accountable for our own deeds – such as refraining from tossing a candy wrapper on the street – but, in a mysterious and holy way, we are also bound to the actions of every other Jew. Kol Yisrael arevim zeh bazeh – “Every Jew is Responsible For One Another” means more than being a good example. On a simple level, our habits inevitably influence those around us. If we live in a community where no one litters, that atmosphere shapes our own behavior. If kindness and generosity are the norm, they draw similar responses in us.

Yet on a deeper plane, our souls are intertwined. The Ba’al Shem Tov teaches that when we notice another person faltering, it is not random. Hashem has shown it to us so that we can look within. Perhaps we harbor even a subtle trace of the same weakness? When we identify that trace and do teshuva for it, we open a spiritual channel that helps the other person return as well. Our private inner work, unseen by others, becomes a hidden support for their growth.

Rav Kook adds a further dimension tied to the Land of Israel itself. If one Jew yearns intensely for Eretz Yisrael – even without speaking a word – that quiet yearning can awaken the courage to make Aliyah in another Jew. In this way, the unseen longings of a single heart help gather the exiles and advance the redemption of the entire people.

This is the deeper meaning of “every Jew is responsible for one another.” We are a single, living organism; each action, each prayer, each inner movement of teshuva resonates through the whole. Whether through small habits of care for public spaces, heartfelt repentance for subtle faults, or silent yearning for our homeland, our individual efforts weave together the destiny of Israel.

Why was the Covenant of Mutual Responsibility Established as we Entered the Land?

ספר דברים פרק כט פסוק ט

אַתֶּם נִצָּבִים הַיּוֹם כֻּלְּכֶם לִפְנֵי הַשֵׁם אֱלֹהֵיכֶם רָאשֵׁיכֶם שִׁבְטֵיכֶם זִקְנֵיכֶם וְשֹׁטְרֵיכֶם כֹּל אִישׁ יִשְׂרָאֵל:

“You are standing today, all of you, before Hashem your G-d: the heads of your tribes, your elders and your officers, every person of Israel” (Devarim 29:9).

On the very last day of his life, as the nation stood poised to enter the Land of Israel, Moshe gathered the entire people and entered them into a covenant with Hashem that binds all of Israel in mutual responsibility. Rabbi Moshe Schreiber, the Chatam Sofer, explains that the covenant of “Atem nitzavim hayom kulchem” – “You are standing today, all of you” – establishes the principle of Kol Yisrael arevim zeh bazeh – all Jews are bound together in accountability for one another. Hidden sins remain known only to Hashem, but what is revealed becomes the charge of the entire nation, because the deeds, both mitzvot and failings, of each Jew affect everyone.

This deep spiritual oneness gives practical power to the community: one Jew can fulfill a mitzvah on behalf of others, and a communal positive command can override an individual one, because every Jew shares in the mitzvot of the whole. The Rabbi adds that love of Torah and trust in teshuva are essential to sustain this covenant, for when people learn Torah without heartfelt gratitude for the gift of Torah or doubt the power of repentance, they weaken the protective merit of mutual responsibility. Through this collective commitment and teshuva, Israel draws the Divine promise of redemption and the ingathering of exiles, showing that the covenant of arvut (mutual responsibility) is both the spiritual and practical foundation of Jewish unity in the Land of Israel (Chatam Sofer, Devarim 29:9).

From Covenant to Redemption

Immediately following the covenant of mutual responsibility, Moshe reveals the next stage of Israel’s destiny:

ספר דברים פרק ל פסוק א וְהָיָה כִי יָבֹאוּ עָלֶיךָ כָּל הַדְּבָרִים הָאֵלֶּה הַבְּרָכָה וְהַקְּלָלָה אֲשֶׁר נָתַתִּי לְפָנֶיךָ וַהֲשֵׁבֹתָ אֶל לְבָבֶךָ בְּכָל הַגּוֹיִם אֲשֶׁר הִדִּיחֲךָ הַשֵׁם אֱלֹהֶיךָ שָׁמָּה :ב) וְשַׁבְתָּ עַד הַשֵׁם אֱלֹהֶיךָ וְשָׁמַעְתָּ בְקֹלוֹ כְּכֹל אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם אַתָּה וּבָנֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשֶׁךָ :ג) וְשָׁב הַשֵׁם אֱלֹהֶיךָ אֶת שְׁבוּתְךָ וְרִחֲמֶךָ וְשָׁב וְקִבֶּצְךָ מִכָּל הָעַמִּים אֲשֶׁר הֱפִיצְךָ הַשֵׁם אֱלֹהֶיךָ שָׁמָּה:

“It shall be, when all these things come upon you – the blessing and the curse that I have set before you – and you take them to heart among all the nations where Hashem your G-d has driven you, and you return to Hashem your G-d with all your heart and with all your soul… then Hashem your G-d will return your captivity and have compassion on you, and He will return and gather you from all the peoples where Hashem your G-d has scattered you” (Devarim 30:1-3).

The first ten verses of chapter 30 in the Book of Devarim is one of my favorite sections in the Torah because it speaks so deeply to my soul about Hashem’s compassion and about how returning to Him is inseparable from returning to the Land of Israel. The root שׁוּב/shuv – “return” echoes seven times in these verses (Devarim 30:1-9), creating a rhythm of gradual yet unstoppable redemption. First, Israel awakens and returns to Hashem; then Hashem Himself “returns” with us, gathering His people from every corner of the earth. Rashi explains that the Shechinah so fully shares our exile that the Torah speaks of Hashem Himself returning: the day of ingathering will be so momentous and so challenging that “it is as though Hashem Himself must literally take each individual Jew with His very hands out of exile (Rashi, Devarim 30:3).

I also noticed that in this entire section, the four-lettered Name of Hashem, which conveys compassion and miracles, appears twelve times, perhaps hinting at His enduring bond with the twelve tribes whom He will gather in from the furthest corners of the world.

The verses trace a graceful dance of teshuva from level to level: “Even if your exiles are at the end of the heavens, Hashem your G-d will gather you, and from there He will take you. Hashem, your G-d will bring you into the land that your patriarchs possessed, and you shall possess it; He will make you prosper and multiply you more than your fathers. Hashem your G-d will circumcise your heart and the heart of your offspring, to love Hashem your G-d with all your heart and with all your soul, so that you may live… because you return to Hashem your God with all your heart and with all your soul” (Devarim 30:4-10).

Why Does Hashem Circumcise our Hearts After we Enter the Holy Land?

What does it mean that Hashem will “circumcise our hearts”? Clearly, this is not referring to open-heart surgery. Rather, it is the gradual removal of the inner “foreskin” of resentments, fears, and hardened feelings so that we can love one another and love Hashem wholeheartedly. Earlier, the Torah commanded, “You must circumcise the orlah (foreskin) of your hearts and be no longer stiff-necked” (Devarim 10:16). Our work to soften our hearts and clear away negativity pertains even while still in exile. Yet, only after Hashem brings us back to our land does He promise to complete the process Himself, as it says, “Hashem your G-d will circumcise your heart” (30:6).

This teaches that the final stage of geulah, complete redemption, depends on both human initiative and Divine action. We must begin by removing the emotional and spiritual barriers that separate us from Hashem and from each other. When we do, Hashem responds by transforming our very nature, enabling us to return to Him with a love so deep and whole that it can only be fully revealed in Eretz Yisrael, the place where His covenant with us comes to complete fruition.

Why Can the Highest Stage of Teshuva be Fulfilled Only in The Land of Israel?

Our section describes two dimensions of teshuva. In verse 2, we are called to return עד/ad – “until Hashem your G-d,” while in verse 10, after being gathered into the Land of Israel, we are promised the ability to return אל/el – “unto Hashem your G-d with all your heart and with all your soul.” The difference is striking. Returning עד/ad Hashem is the inner, personal turning to G-d that we can achieve anywhere: we refrain from wrongdoing, begin to keep mitzvot, and draw near to Him. Yet this first stage still carries the sense of only approaching Hashem, whereas “returning אל/el unto Hashem” points to the collective return to the Land of Israel. Only with Divine help in the Land of Israel are we empowered to attain the second stage, el Hashem, a full embrace and oneness with His will. This is the highest level of teshuva, possible only in Eretz Yisrael, the dwelling place of the Shechinah.

Our spiritual teshuva and our physical ingathering are inseparable. They move together as one redemptive process. Moshe’s words even include “whoever is not here with us today,” showing that every generation is bound to this covenant and destined to be gathered in. The call to return, therefore, transcends time and geography, yet it is anchored in the Land of Israel, where the covenant is ultimately lived. Each Jew who returns to the land fulfills that ancient oath and weaves his or her own life into the eternal fabric of the nation.

Standing together before Hashem in our own land is the deepest preparation for Rosh Hashanah, which always follows Parashat Nitzavim. As we crown Hashem King, we reaffirm that our personal return and the collective destiny of Israel are one. In this way, the covenant of mutual responsibility and the promise of complete teshuva find their true fulfillment in Eretz Yisrael, where Hashem’s presence dwells and the final stage of redemption unfolds.

The Month of Elul and Rectifying Homosexuality

Return to the Image of G-d – Male & Female Relationship

The month of Elul is all about Teshuvah (repentance). It literally means return to our original purpose of creation. The Torah introduces the purpose of humanity at the very beginning of Genesis, where it describes how Hashem created the first human being(s) in His image: “G-d created the human being in His image, in the image of G-d He created him, male and female He created them” (Bereishit 1:27). The very next Torah verse directs us to be fruitful and multiply (Ibid. 28). Doing Teshuvah during the month of Elul means returning to become a true image of G-d. But what does it mean to be an image of G-d? The Shelah Hakodesh explains that Adam was created in the image of G-d, and only Israel is called Adam (Yechezkiel 34:31, Baba Metzia 114b). Therefore, ten fingers were imprinted within him, corresponding to the ten Sefirot… (Shelah Hakodesh, Parashat V’zot Haberacha, Ohr 3). Just as Hashem is manifested through his Sefirot, so is Israel – the true Adam – created in G-d’s image, a reflection of these Sefirot. The Sefirot on the right branch of the Tree of Life are male, whereas the Sefirot on the left branch are female. The Image of G-d, therefore, includes both male and female attributes, and its highest expression is reflected in the proper relationship between male and female. A further support for this principle is the very first Divine word to the newly created man and woman, “be fruitful and multiply.” In the second creation account, the Torah describes the creation of the first woman. Immediately after her creation, we are told, “Therefore, a man must leave his father and mother and cleave to his wife and they shall become one flesh” (Bereishit 2:24).

The Highest Expression of Free Choice: Overcoming the Desire for Homosexuality

Today, unfortunately, various human rights movements adhere to the belief that the highest expression of humanism is the right to exercise freedom of choice in every aspect of life, including the right to establish same sex marriages. I believe a law was recently passed in Israel to legalize such marriages. The importance of Free Choice cannot be emphasized enough in Judaism. Yet, there are very different approaches to defining what Free Choice entails. In the secular world, Free Choice is defined as the lack of restrictions. Allowing our impulses and desires to act, however, we feel like without restrictions, as long as we don’t hurt anyone else, is the secular definition of the highest expression of Free Choice. However, the delineation of “when it’s not hurting anyone else” is not clear-cut and may be open to interpretation. Is publicly exposing homosexual relationships not a harmful example for others, especially children? In the Torah, we are not only prohibited from hurting others, but we are furthermore forbidden to hurt ourselves. Therefore, suicide is considered a primary transgression in the Torah. I would venture to say that violating our Divine image by homosexual relationships can be compared to spiritual suicide. If we make a personal choice to purposely go against reflecting our Image of G-d in a fruitful male/female relationship, then what kind of spiritual meaning does our life serve? The Torah’s definition of Free Choice is diametrically opposed to that of the secular world. Rather than giving in to our desires and impulses, the Torah calls us to elevate ourselves to reflect our Divine Image by overcoming fruitless desires. Judaism credits the power of our Free Choice with the ability to make the right choices even when it goes against our natural inborn instincts. Thus, the definitions of Free Choice from the secular and Torah perspectives clash through their respective views on homosexuality. According to the secular view, homosexuality is an expression of exercising one’s Free Choice by following one’s own desires without giving in to religious and or social pressure. According to the Torah, Free Choice empowers every person with the ability to overcome even a natural, hormonal, inborn tendency and physical desire towards homosexuality by abstaining from committing such an act for the sake of spiritual growth and perfection.

Remaking Ourselves in Tune with the Purpose of Creation

The ‘sense’ associated with the Month of Elul is עֲשִֹיָּה/asiyah – ‘action’ or ‘making.’ The Torah teaches us, וּשְׁמַרְתֶּם מִצְוֹתַי וַעֲשִׂיתֶם אֹתָם – “Keep the mitzvot and do them” (Vayikra 22:31). B’nei Yissaschar asks, why do we need to be told to both keep and do the mitzvot? He further wonders why it doesn’t simply state, “Keep and do the mitzvot,” but  rather, “Keep the mitzvot and do them.” He explains that the answer lies in the Hebrew word for ‘do them’ which can also mean ‘make them’ or – with a slight change of vowels – ‘make themselves.’  The Midrash teaches that when we keep the mitzvot, it is considered as if we made ourselves (Midrash Vayikra Rabbah 35:7). Similarly, when we do Teshuvah, Hashem considers it as if we became a new creation (Midrash Vayikra Rabbah 30:3). Since the Month of Elul is the month of Teshuvah, and becoming a ba’al teshuvah (master of return) is considered as a new creation, as if we had remade ourselves. Therefore, the ‘sense’ of action/making is especially fitting for this month (B’nei Yissaschar Article for the Month of Elul 1:6) So the power of Teshuvah to change ourselves knows no bounds. As part of the ultimate Free Choice, we have the ability to make ourselves anew, to become a completely altered and new person in tune with our purpose of creation. In light of this principle, we can now understand that the only appropriate answer to the question, ‘What is Judaism’s view of the Jewish homosexual?’ is, ‘There is no such individual’ (Homosexuality and Judaism, Rabbi Barry Freundel, quoting M.H. Spero, ‘Homosexuality: Clinical and Ethical Challenges,’ in Judaism and Psychology: Halachic Perspectives, Yeshiva University, 1980). Within Talmudic and Halachic responsa, there is no term to define a homosexual Jew. The modern transliteration of homosexual into Hebrew only proves the point that no term exists. The homosexual is never listed among the recognized categories of Jewish society – Kohen, Levi, woman, slave, king, deaf, mute, and so on. The only category that includes the Jewish homosexual is מומר לתיאבון/mumar l’teiavon (one whose desires put him in opposition to Torah law). Thus, according to the Torah, ‘homosexual’ is a term that is limited to the description of an activity, as opposed to a term that describes a minority group. Therefore, we must not ostracize a person who practices homosexuality any more than we would shun any other Jew who breaks Shabbat or eats non-kosher. “Don’t judge your friend until you arrive at his place” (Pirkey Avot 2:4). We do not have any inkling of the difficult tests this person is up against, and which genetic, social, and traumatic experiences caused his or her sexual orientation. Therefore, we must show compassion and encourage such an individual to harness the power of Free Choice to redirect his or her desires, thereby remaking themselves anew.

Virgo and the Question of Female Homosexuality

The astrological sign of the month of Elul, Virgo, is connected with the purity of repentance – remaking ourselves into a new creation. The Jewish congregation is likened to a virgin, untouched and pure. We are continually endeared to Hashem as if for the very first time. The sexual purity with which the constellation of Virgo is associated alludes to the importance of focusing on sexual purity during our Teshuvah throughout the month of Elul. It has been brought to my attention that many Jewish women, even those who belong to the Torah camp, practice homosexuality occasionally. Female homosexuality is often thought not to be explicitly forbidden by the Torah. Perhaps this mistaken conclusion arises because there is no specific prohibition for female homosexuality the way the Torah explicitly forbids male homosexuality, “You shall not lie with a man, the way of lying with a woman; it is an abomination” (Vayikra 18:22).  In addition, female homosexuality does not entail emission and wasting of seed which has the ability to create new life. Thirdly, it does not entail any actual consummation of the sexual act of becoming “one flesh” as does male homosexuality. Nevertheless, Rambam rules unequivocally that lesbianism is forbidden by the Torah (D’oraita): “Lesbian relations are forbidden. This is מִדַּרְכֵי מִצְרַיִם/midarchei Mitzrayim –‘the conduct of Egypt’ which we were warned against, as [Vayikra 18:3] states: “Do not follow the conduct of Egypt.” Our Sages said, What would they do? A man would marry a man, a woman would marry a woman, and a woman would marry two men. Although this conduct is forbidden, [by Scriptural Law, the verse is not merely cited as support for a Rabbinic injunction], lashes are not given for it, for it is not a specific prohibition, since it doesn’t involve intercourse. Therefore, such women are not forbidden to marry a Kohen as zonot (prostitutes), nor does a woman become prohibited to her husband because of this, for this is not considered harlotry. It is, however, appropriate to give them lashes for rebellious conduct because they performed a transgression. A man should take precautions with his wife concerning this matter and should prevent women who are known to engage in such practices from visiting her and her from visiting them” (Rambam, Mishnah Torah, the Laws of Forbidden Sexuality, Chapter 21, Halacha 8). The Shulchan Aruch (Even HaEzer 20:2) reiterates Rambam’s ruling almost word for word.

Returning to the Purpose of Our Creation

To conclude, we are placed in this world to exercise our Free Choice – to live as spiritual beings fulfilling the will of our Creator, rather than distorting the Torah to justify an inability to control physical desires. Hashem never gives a mitzvah that is beyond the ability of an individual to fulfill. Whatever one’s sexual orientation, no one is trapped in a living prison without exit or key. Contrary to the bombardment of the media promulgating gays’ rights,  a recent study reported a success rate of more than 70% for redirecting homosexual orientation (Schwartz, M.F. and Masters, W.H., “Masters and Johnson Treatment Program for Dissatisfied Homosexual Men.” American Journal of Psychiatry 141:2, February 1984, pp. 173-181. The study reported a success rate of 79% after one year and 71% after five years. This demonstrates that when we truly desire to live by the Torah, nothing is impossible. May we seize the opportunity of Elul to choose eternal life – to do Teshuvah, correct our ways, renew ourselves, and return to the purpose of our creation!

Parashat Ki Tavo: How Does “A Land Flowing with Milk and Honey” Express the Uniqueness of Eretz Yisrael?

 

Parashat Ki Tavo

How Does “A Land Flowing with Milk and Honey” Express the Uniqueness of Eretz Yisrael?

Can We Compare the Land Flowing with Milk and Honey to a Breastfeeding Mom?
Long before I understood that Hashem gave Israel the Torah, I already knew that the Land of Israel was described as “a land flowing with milk and honey.” We sang these words with lively clapping in my Zionist secular Jewish school and on B’nei Akiva summer camps. At the time, I never reflected on the deeper meaning of the words, but I sensed instinctively that they expressed the land’s uniqueness – “flowing with milk and honey, clap, clap, with milk and honey!”

The very word “flowing” stirred in me an image of perpetual overflowing with abundance, like a spring or waterfall whose waters never cease. Mother’s milk carries a similar association. The more the baby nurses, the more milk streams forth through this ever-renewing source of nourishment and love. In this light, the metaphor of Israel as a land flowing with milk and honey evokes the image of a mother whose goodness and abundance pour down to her children in proportion to their longing and desire.

Rabbi Meir Horowitz of Dzikov, Imrei Noam, adds a mystical layer, teaching that “זָבַת חָלָב הוּא” is an acronym for חָזֶה – a vision of Divine revelation – while “דְּבַשׁ” has the numerical value of אִשָּׁה/woman, hinting at the flow of nourishment from the Nukva d’kedusha, the feminine aspect of holiness. Thus, the Torah’s description of milk and honey reflects both the physical image of a nursing mother and the spiritual reality of Eretz Yisrael as a feminine source of sustenance, continuously flowing with Divine goodness for those who desire her (Imrei Noam, Parashat Tetzaveh).

Growing up in Denmark, I caught the fragrance of this sweetness during our annual visits to my grandmother’s garden, where the scent of sweet pea flowers mingled with the tang of citrus fruit blossoms. I could never have imagined that one day I would tend my own garden in Eretz Yisrael. This dream became reality only through the love my grandparents instilled in me for our holy land. Today, I feel profound gratitude for the small plot we have been granted here, more than I could ever have imagined in childhood. I pray for the time and strength to devote myself more fully to cultivating it as it deserves. Having endured exile and the inability to dwell safely in our promised land, we have developed a powerful yearning for Eretz Yisrael’s goodness. This longing itself becomes the vessel that allows us to receive her abundance and keep its flow alive.

How can “Flowing with Milk and Honey” Refer to the Fruits of the Land of Israel? Parashat Ki Tavo describes the mitzvah of bringing bikkurim – the first fruits – to the Temple in Jerusalem. How I yearn for this opportunity one day, may it be soon! At the heart of the farmer’s declaration of gratitude, he proclaims that Hashem has brought us to “this land, a land flowing with milk and honey.”

ספר דברים פרק כו פסוק ט וַיְבִאֵנוּ אֶל הַמָּקוֹם הַזֶּה וַיִּתֶּן לָנוּ אֶת הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ:

“…And He brought us to this place, and He gave us this land, a land flowing with milk and honey” (Devarim 26:9).

Whereas I always assumed honey flowed from the jar and milk from the carton in our fridge, or at the very least I associated honey with bees and milk with cows, the Talmud explains it differently: “Rami bar Yechezkel once happened to come to Bnei Brak. He saw goats grazing under fig trees while honey was dripping from the figs and milk was flowing from the goats, and they were mingling together. He remarked, ‘This is [the meaning of] a land flowing with milk and honey’” (Babylonian Talmud, Ketubot 111b). This paints a vivid picture of goats grazing in the fertile pastures of Israel while sweet honey is naturally dripping from figs and dates, merging into one image of effortless abundance.

These are not random examples of produce but symbols of the very best of the land, chosen to convey that its bounty emerges with ease and richness, as Sforno explains: “A land flowing with milk and honey” refers to being abundant in livestock and abundant in food, both pleasant and beneficial (Sforno, Shemot 3:8), as it states, “Eat honey, my son, for it is good, and the drippings of the honeycomb are sweet” (Mishlei 24:13). Whereas in most countries, milk and honey are seasonal, appearing only at certain times of the year, in Israel, the Torah describes them as constantly “flowing.” This hints that the land’s fruitfulness is not bound by natural cycles but is continuously sustained by Hashem’s blessing. Thus, the words “milk and honey” remind us of Israel’s agricultural abundance that surpasses the natural order, bearing witness to the hand of Divine providence woven into its soil.

Rebbe Natan of Breslev deepens this concept by explaining that Moshe Rabbeinu’s longing to enter the Land was not for physical taste but for the mitzvot dependent on the Land, since the sweetness of its fruits is rooted in the supernal sweetness. Thus, the true praise of Eretz Yisrael lies precisely in its fruits: good and pleasant in themselves, yet ultimately serving as vessels for mitzvah, transforming their sweetness into a revelation of Divine pleasantness (Likutei Halachot, Orach Chayim, Birkat Haperot, Halacha 4).  

What is the Connection Between the Abundance of Eretz Yisrael and the Torah?

The imagery of milk and honey expresses a profound truth about the nature of Eretz Yisrael. On the simplest level, milk is the most essential food, sustaining an infant from the very beginning of life, while honey embodies sweetness and delight beyond what is necessary for survival (Yalkut Shimoni, Mishlei Chapter 8:943). Together they symbolize the twofold blessing of the Land: it provides not only the nourishment needed for physical existence but also the sweetness that enriches the spirit, enabling us to live with joy in the service of Hashem. This is why the Torah itself likens its words to milk and honey, as it is written: דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ – “Honey and milk are under your tongue” (Shir HaShirim 4:11). Just as the words of one’s lips are sweet and pleasant, like honey and milk dripping beneath the tongue, so too are the words of Torah, for the verse is a metaphor for the study of Torah’s wisdom (Metzudat David, Shir HaShirim 4:11). Whereas the Land of Israel overflows with milk and honey to sustain the body, Torah flows with milk and honey to sustain the soul. Significantly, the phrase “אֶרֶץ זָבַת חָלָב וּדְבַשׁ” appears twenty-two times in the Tanach – corresponding to the twenty-two letters of the Torah. This allusion underscores that the abundance of Eretz Yisrael and the flow of Torah are inseparably bound together – both are channels through which Hashem’s goodness is revealed in the world.

How is Milk and Honey a Metaphor for the Transformative Power of Israel?

Milk also signifies birth and renewal, for blood is wondrously transformed into nurturing milk that flows from a mother to her child. Honey, in turn, represents the sweetness of noam elyon – the supernal pleasantness that is the root of all true taste and delight. The Seven Species of the Land of Israel, praised by the Torah, all share in this quality of noam, and therefore the Land itself is fittingly described as flowing with milk and honey.

Yet both milk and honey carry a paradox. Honey is produced by non-kosher bees, and milk derives from blood, which is also not kosher. Yet the Torah permits both, teaching us the secret alluded to in the verse: “Who can produce a pure thing out of an impure? No one” (Iyov 14:4) – no one but Hashem Himself. Only the Creator has the power to draw purity out of impurity, to transform the forbidden into the permitted. This transformative power – the power of teshuva and tikkun – shines most strongly in the Land of Israel. Thus, to call Israel “a land flowing with milk and honey” is to reveal its essence as a land where sustenance and sweetness unite, where transformation and renewal are woven into its very fruits, and where abundance itself becomes a vessel for holiness. For this reason, this land is explicitly praised with milk and honey, alluding to the purifying power that resides within the Holy Land.

How do Milk and Honey Teach that Israel is the Gateway to Higher Worlds?

On the mystical plane, “A land flowing with milk and honey” is an allusion to the goodness of the supernal world. Whereas milk can represent the life-giving flow of Divine compassion, honey reflects the sweetness of spiritual wisdom and the joy of cleaving to Hashem. To dwell in a land flowing with milk and honey is to live in contact with eternity itself. Yet, meriting this abundance demands great inner strength and perseverance – the courage to endure trials and the discipline to engage in the exacting work of Torah, distinguishing between issur (prohibited) and heter (permitted), tahor (pure) and tamei (impure). The phrase, therefore, becomes both a promise and a challenge: the land holds within it the flow of eternity, but it demands from us the strength to grasp it.

Rabbi Meir Horowitz of Dzikov deepens this mystical vision, teaching that the phraseזָבַת חָלָב וּדְבַשׁ/zavat cḥalav u’dvash equals 761 in gematria – the same as בִּינָה חָכְמָה כֶּתֶר/keter, chochmah, binah (760) when counted with the kollel (adding one for the entire phrase). Keter (crown) represents the highest Divine will, chochmah (wisdom) the primordial flash of insight, and binah (understanding) the unfolding of that wisdom into structure. Together, they are the three highest sefirot (Divine emanations). This reveals that the Torah’s description encodes the flow of light from these highest realms into malchut (sovereignty), symbolized by the word אֶרֶץ (land). Not only do milk and honey allude to the sweetness of the upper world, but these words are also a cipher for Divine radiance itself – a threefold light descending into the land and manifesting as abundance. In this way, “A land flowing with milk and honey” expresses not only the tangible fruitfulness of Israel but also its role as the vessel through which the highest light is drawn into our world (Imrei Noam, Parashat Ki Tavo). For us today, “A land flowing with milk and honey” is both a gift and a responsibility. It invites us to live in gratitude for the land’s blessings, to embody generosity and unity in our communities, to draw sweetness from Torah, and to strive with courage toward holiness. To dwell in such a land is to elevate every dimension of life – physical, ethical, spiritual, and eternal.

Parashat Ki Tetze: Which is the Most Moral Army in the World?

 

Parashat Ki Tetze
Which is the Most Moral Army in the World?

Genocide or Morality – How Does the World Dare Judge the IDF?

Time flies, and since I never had a bat mitzvah, my birthday parasha is once again approaching. Although Parashat Ki Tetze is only of average length, it contains no fewer than seventy-four mitzvot that touch nearly every aspect of life. The range is striking: from returning a lost object to sending away the mother bird, to building a fence around one’s roof, to paying a worker on time, and even to the eradication of Amalek. This industrious parasha, overflowing with mitzvot, resonates with my own life, which likewise spans many activities – teaching, writing, creating graphic art, gardening, overseeing staff, practicing spiritual healing, playing music, and so much more.

One mitzvah in particular speaks deeply to me: the command that soldiers in war camps, alongside their weapons, must also carry a spade to cover their excrement. Growing up in a home where cleanliness, personal hygiene, and respect for human dignity were emphasized, I can appreciate this mitzvah. If even soldiers on the battlefield – in conditions where, in most cultures, “anything goes” – are required to maintain dignity and cleanliness, then surely we, in our daily lives, are obligated to show the same care, even down to using a toilet brush when necessary.

Beyond the physical, this mitzvah reflects the high moral standards the Torah expects of Israeli soldiers. If the Torah commands them to maintain discipline even in the most private of matters during war, how much more so must they be scrupulous in the ethical treatment of enemy forces. Indeed, the IDF has internalized many of these Torah principles of warfare and is rightly regarded as the most moral army in the world.

This stands in sharp contrast to the barbaric attacks of October 7, when Hamas brutally assaulted innocent Israeli civilians, and to their ongoing atrocities in holding Jewish hostages in cruel captivity. Yet, instead of condemning such savagery, most of the world turns its accusations against Israel. Amnesty International denounces Israel with claims of inhumane siege, the BBC echoes allegations of war crimes, and even Wikipedia repeats slanderous fabrications accusing Israeli soldiers of sexual and gender-based violence, including gang-rape, sexualized torture, and genital mutilation. Such accusations could not be further from the truth. If the international community truly cared about protecting civilians, it would unite in demanding an end to Hamas’s use of human shields and call with one voice for the immediate release of the hostages.

Why does Parashat Ki Tetze Interweave Ritual and Daily Laws?

Parashat Ki Tetze is remarkable for its sheer breadth. At first glance, the laws seem scattered and without a common thread. But when viewed through the lens of Eretz Yisrael, a deeper coherence shines through – the Torah is deliberately weaving together the sanctity of the Land with the holiness of daily living. As Israel stood poised to cross the Yarden and enter Canaan, Moshe had to ready them not only for the practical challenges of settlement that confront any new nation, but also for the spiritual and moral trials of facing a surrounding culture steeped in corruption and seduction.

The Torah, therefore, does not divide its commandments neatly into categories of ‘ritual’ on one side and ‘civic duty’ on the other. Rather, it interlaces them freely, reminding us that the human personality is whole only when both dimensions are nurtured. A Jew cannot claim closeness to God while trampling on the dignity of other people – nor can one uphold impeccable ethics in human relationships while ignoring the service of the Divine. Our service to Hashem and our service to others are not parallel tracks but are deeply intertwined, forming one seamless expression of holiness.

It is precisely in Eretz Yisrael that this integration is most urgent. For here, every detail of life – from the way we build our homes, to how we treat our workers, to how we conduct ourselves in the most private spheres – becomes an expression of the covenant with Hashem. The Torah prepares us for this reality by blending laws of heaven and earth, worship and work, compassion and sanctity, into a unified vision of life in the Land (Inspired by Rav Michael Hattin, Ki Tetze, The Sanctity of Israel's Military Camp).

Why is it so Vital that Israel’s Military Camp be Holy?

ספר דברים פרק כג פסוק י כִּי תֵצֵא מַחֲנֶה עַל אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע: (יא) כִּי יִהְיֶה בְךָ אִישׁ אֲשֶׁר לֹא יִהְיֶה טָהוֹר מִקְּרֵה לָיְלָה וְיָצָא אֶל מִחוּץ לַמַּחֲנֶה לֹא יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה: (יב) וְהָיָה לִפְנוֹת עֶרֶב יִרְחַץ בַּמָּיִם וּכְבֹא הַשֶּׁמֶשׁ יָבֹא אֶל תּוֹךְ הַמַּחֲנֶה: (יג) וְיָד תִּהְיֶה לְךָ מִחוּץ לַמַּחֲנֶה וְיָצָאתָ שָׁמָּה חוּץ: (יד) וְיָתֵד תִּהְיֶה לְךָ עַל אֲזֵנֶךָ וְהָיָה בְּשִׁבְתְּךָ חוּץ וְחָפַרְתָּה בָהּ וְשַׁבְתָּ וְכִסִּיתָ אֶת צֵאָתֶךָ: (טו) כִּי הַשֵׁם אֱלֹהֶיךָ מִתְהַלֵּךְ בְּקֶרֶב מַחֲנֶךָ לְהַצִּילְךָ וְלָתֵת אֹיְבֶיךָ לְפָנֶיךָ וְהָיָה מַחֲנֶיךָ קָדושׁ וְלֹא יִרְאֶה בְךָ עֶרְוַת דָּבָר וְשָׁב מֵאַחֲרֶיךָ:

“When a camp goes out against your enemies, you shall beware of everything evil. If there is among you a man who is unclean because of a nocturnal emission, he shall go outside the camp. He shall not come within the camp. And it shall be, towards evening, he shall bathe in water, and when the sun sets, he may come within the camp. And you shall have a designated place outside the camp, so that you can go out there [to use it as a privy]. And you shall keep a stake in addition to your weapons; and it shall be, when you sit down outside [to relieve yourself], you shall dig with it, and you shall return and cover your excrement. For Hashem, your G-d, goes along in the midst of your camp, to rescue you and to deliver your enemies before you. [Therefore,] your camp shall be holy, so that He should not see anything unseemly among you and would turn away from you” (Devarim 23:10-15).

This unusual passage deals not with combat strategy but with the most ordinary of human functions. At first glance, it seems surprising that the Torah interrupts its discussion of war to speak about how the proud and confident warriors must address the matter of evacuating their bowels! Yet precisely here, the Torah teaches us something profound about the character of Israel’s army.

The Ramban explains that “Guard yourself from every evil thing” is not a general warning but one directed specifically at the military camp. War is a setting where cruelty and rage easily take over – and even otherwise decent individuals can slip into theft, violence, sexual immorality, and shameless behavior. The Torah, therefore, cautions Israel’s soldiers to remain vigilant, lest the chaos of battle corrupt their moral core.

Because Hashem’s Presence dwells in Israel’s camp, sins committed there are especially grievous – like defiling Hashem’s own house. Worse still, transgression in the camp forfeits Divine protection and leaves the nation vulnerable to its enemies. The Ramban adds that we learn from the word דָּבָר/davar in verse 15 that even lashon hara must be avoided, for divisive speech can shatter unity and wreak more devastation than the enemy itself.

What armies of the world have always tolerated – cruelty, vulgarity, unchecked passion – is not permitted to the soldiers of Israel. The Torah insists that even in the heat of war, discipline, modesty, and sanctity must prevail. Verse 15 is perhaps one of the most ennobling passages in all of world literature. The Torah demands that the camp of Israel be different from every other army: holy, pure, and worthy of G-d’s Presence walking in its midst.

Why does Victory in Israel’s Wars Depend on Moral Integrity?

The reason for the mitzvah of extra refinement in matters of עֶרְוָה/ervah – which includes both sexual immorality and unseemly bodily exposure – is that Hashem walks in the midst of Israel’s camp, to save us and to deliver our enemies before us (Devarim 23:15). What applies to the camp of soldiers applies equally to the entire people of Israel: just as Hashem’s Presence rests upon the Mishkan only when Israel conducts themselves with holiness, so too His Presence that grants victory in battle depends on the moral integrity of the warriors – even in matters of bodily exposure. The Sifrei teaches that ervah – whether sexual transgression or indecent exposure – drives away the Shechinah (Sifrei, Ki Tetze 48). Specifically in the Land of Israel, this heightened morality is vital, for here Hashem Himself fights our wars and walks in the midst of our camp. This standard continues to guide the IDF – the most moral army in the world. While the Torah ideal is not always fully achieved, the striving itself reflects the Torah’s vision. Remarkably, many Israeli soldiers today are becoming ba’alei teshuva as they sense Hashem’s Presence with them on the battlefield – a living reminder that Israel’s victories depend not only on military strength, but on moral integrity.