A thought-provoking article attributed to journalist Alister Heath from the “Daily Telegraph”

by @GiladNoamHadari

There is something about Israel that disturbs people — and it isn’t exactly what they say.

They will talk about policies, settlements, borders, and wars.
But if you scratch just beneath the surface of the anger, you find something deeper.

The discomfort is not because of what Israel does — but because of what it represents.

A nation this small should not be this strong. Period.

Israel has no oil.
No special natural resources.
Its population is barely the size of an average American city.

Around it are enemies.
Hatred in the United Nations.
A target for terrorism.
Condemnations from celebrities.
Boycotts, slander, and attacks.

And yet — it thrives as if there were no tomorrow.

In the military.
In medicine.
In technology.
In agriculture.
In intelligence.
In security.
And above all — in spirit and unbreakable determination.

They turned desert into farmland.
They produce water from the air.
They intercept missiles in mid-flight.

They rescue hostages right under the noses of the world’s most brutal regimes.

They survive wars that everyone thought would erase them from the map —
and they win them.

The world looks on — and cannot understand.

And when a person encounters strength he cannot explain, he looks for another explanation:

Maybe it’s American aid.
Maybe it’s an international lobby.
Maybe oppression.
Maybe theft.
Maybe some dark trick that gave the Jews such power.

Because heaven forbid it’s the truth.
Heaven forbid it’s real.
Heaven forbid they deserve it.

And perhaps worst of all — that it comes from above.

The Jewish people were supposed to disappear long ago.

That is usually how the story ends for peoples who were persecuted, exiled, and enslaved.

But the Jews did not disappear.

They returned to their land.
They rebuilt it.
They revived their ancient language.
And they brought their past back to life — in memory, identity, and strength.

This is not just politics.

It is almost biblical.

There is no cheat code that explains how a people returns to its homeland after two thousand years.

There is no logical path from gas chambers to global influence.

There is no historical precedent for surviving the Babylonians, the Romans, the Crusaders, the Inquisition, the pogroms, and the Holocaust —
and still showing up to work on Monday morning in Tel Aviv.

Israel is not only logic.

Unless you believe there is something greater than logic.

And that is what unsettles the world.

Because if Israel is real —
if this small ancient nation is still alive, protected, and flourishing —
then maybe…

God is not a myth.

Maybe He is still part of the story.

Maybe history is not random.

Maybe evil does not have the last word.

Maybe the Jews are not just a people…

but a testimony.

And that is what the world cannot bear.

Because the moment you admit that Israel’s survival is not only impressive — but perhaps divine — everything changes.

The moral compass shifts.
Assumptions about power, history, and justice collapse.

And then you realize this is not the end of an empire —

but the beginning of something eternal.

That is why they deny it.
That is why they smear it.
That is why they attack with rage.

Because it is far easier to call a miracle “a fraud”

than to face the possibility

that God really keeps His promises.

And does so… quietly.




Who is exempt from fasting?

All those individuals who are in good health should observe the fast of Tish’a beAb.
Some exceptions are explained below.
PREGNANT AND NURSING WOMEN
As in Yom Kippur, pregnant and nursing women should observe this fast day. In cases of complicated pregnancies or physical weakness, or if the pregnant or nursing mother thinks the fast may affect her health or her baby’s health, she should consult her doctor before the fast day and proceed as recommended by her doctor. If during the fast a pregnant woman feels ill, especially if she is vomiting or has any symptoms of dehydration, she should break the fast and drink or eat immediately without consulting a doctor. However, slight dizziness and nausea that can be remedied by sitting or lying down on a bed are considered normal and do not justify breaking the fast.
YOLEDET
During the first 30 days after childbirth or a miscarriage, a woman is exempt from the 9th of Ab fast.
CHOLE SHEEN BO SAKANA
People with a chronic illness such as diabetes or patients on some medical treatment, or someone with a high fever or with any symptoms of dehydration should not observe the fast. In some cases, when it is not possible to fast for 24 hours, it is recommended to fast from dawn  until the end of the day, as we do on the 17th of Tamuz or the 10th of Tebet.
ELDERLY
Elderly people should consult with their doctors to ensure that the fast does not affect their health. If the fast can affect their health, they are exempt (or prohibited) from fasting.
MINORS
In many Ashkenazi communities, children fast for a few hours during Tish’a beAb once they reach the age of nine because it is important to make them share the experience of national mourning.
According to Rabbi Obadia Yosef, however, the Sephardic custom is that boys under 13 and girls under 12 are totally exempt from fasting. His reasoning is that, unlike Yom Kippur, there is no need for children to fast, because fasting on Yom Kippur is part of the process of Teshuba (= repentance, improving our behavior), but fasting on Tish’a beAb is mainly related to mourning the destruction of our Bet haMiqdash. And even though we obviously educate our children to do Teshuba, many Sages understood that we are not obliged to educate our children to mourn for the Temple before they have the formal obligation to do so (12 or 13 years, קטן פטור מאבלות). Why? Because we hope that B”H this will be the last year we cry for not having our Bet-haMiqdash, and that next year, mourning for the Bet haMiqdash will not be necessary.
HOW TO PROCEED WHEN ONE NEEDS TO EAT ON TISHA BEAB?
On Yom Kippur, when eating is allowed for health reasons, food should be eaten in small portions. But Tish’a beAb is different, because, unlike Yom Kippur, it is not a biblical fast. Therefore, when for compelling reasons one must eat on Tish’a beAb, one can eat normally. But obviously, in consideration of the mourning we are observing, one should not eat tasty meals or in excess, but only what is necessary to feel well



The Twelve Days war by Numbers

The spokesperson for the Israeli army revealed the numerical data behind the military operation against Iran:

Attacks

1,500 Air Force sorties and 600 aerial refuelings.

1,400 attacks carried out by fighter jets and 500 drone strikes.

The furthest attack: in Mashhad, at a distance of 2,400 km, carried out by a fighter jet.

Strategic Eliminations

11 high-ranking nuclear scientists were eliminated.

More than 30 senior officials of Iran’s defense system were eliminated.

Hundreds of soldiers from the Iranian military forces were eliminated.

Nuclear Program

3 nuclear sites were attacked: Isfahan, Natanz, and Fordow.

Thousands of centrifuges (intended for uranium enrichment) were destroyed.

Nuclear research and development centers were destroyed.

Military Infrastructure and Weaponry

15 enemy aircraft were destroyed.

80 surface-to-air launchers (air defense systems) were destroyed.

200 ballistic missile launchers were destroyed (50% of all Iranian launchers).

35 missile production factories were attacked.

6 airports were attacked.

Interceptions and Defense

86% success in intercepting ballistic missiles (Iran fired hundreds of missiles, which could potentially have killed thousands of Israelis).

99% success in intercepting drones (Iran launched approximately one thousand).




Natasha Hausdorff, replies to allegations that Israel is a genocidal and apartheid state at the Oxford Union debate on 28 November 2024.




The Land of Israel or the State of Israel?

THE LAND OF ISRAEL

Jerusalem was not always the vibrant capital of the Jewish state that we know today. For centuries, the few Yehudim who managed to reach the Land of Israel were merely a defenseless minority, without sovereignty, living under the rule of foreign powers. Visiting Jerusalem was an act of faith, and seeing the ruins of the city, not only the Temple (Bet HaMiqdash), caused such profound pain that our Sages decreed that one must tear their garments as a sign of mourning.

I think of Yehuda HaLevi, the great 12th-century poet and philosopher who tragically died at the gates of Jerusalem while reciting his poem Tzion Halo Tishali. Or Maimonides, who, upon arriving in Israel in the 12th century, visited Hebron but could not even step foot in Jerusalem due to the bloody Crusades between Christians and Muslims. For more than 1,800 years, the Jewish presence in Jerusalem was insignificant and constantly threatened. We had no army, no government, no authority. We were either persecuted or, at best, tolerated, depending on the whims of the ruling powers.

RELIGION OR NATION?

In his reasoning about tearing garments in contemporary times (something that we Sephardim still do), Rabbi Tzvi Yehuda Kook z”l explains his argument based on an interpretation of the Bet Yosef. He asserts that mourning is not solely dependent on the existence or non-existence of the Temple but also on who governs Israel and Jerusalem. If the city is under foreign rule, then yes, we must mourn our loss. But since 1967, Jerusalem has been in our hands, rebuilt day by day. Jerusalem is no longer just part of the Land of Israel; it is the capital of the State of Israel.

This distinction between “Land” and “State” is fundamental to understanding Purim. In the time of Mordechai and Esther, about 50,000 Jews lived in Jerusalem and its surroundings, and the Bet HaMiqdash was built and functioning! This was thanks to a decree by the Persian emperor Cyrus in 516 BCE, which declared religious freedom for the Jews and allowed the construction of the Temple. But the Jews were subjects of the Persian Empire. They had no sovereignty or army of their own, and after the death of Cyrus, they were not even able to obtain imperial permission to build the protective walls of the Temple—something that Nehemiah achieved with the son of Ahasuerus, Artaxerxes. Without sovereignty, any imperial decree could seal the fate of the Jewish people, as would have happened with Haman’s decree, which would have led to the extermination of the Jews in the “Land” of Israel as well.

WE DON’T REALIZE HOW GOOD WE HAVE IT

Today, thanks to God, Land and State coincide. We no longer depend on the favor of foreign kings or rulers. We protect ourselves heroically with the help of Bore Olam and with our own army. We build and rebuild our cities, ensuring that no modern-day Haman can determine our fate. God performed miracles on Purim through Mordechai and Esther. Today, His Providence is manifested through the soldiers who protect the existence of Medinat Israel.

To better understand the contemporary significance of this concept, we only need to briefly explore the Muslim perspective on the State vs. the Land of Israel. The more moderate Arabs—those who are not jihadists—insist that Jews may live in the Land of Israel, but they must not have a State! According to them, Jews could reside in the Holy Land as a protected minority, paying a special tax (jizya), but without sovereignty or their own army. In other words, depending on the goodwill of those in power. Essentially, they would be willing to grant us the right to exist and even to practice our religion and perhaps have our Bet HaMiqdash—in a location to be determined—but not the right to self-determination. That is, it would repeat the same scenario we experienced during the Persian Empire and for centuries in Muslim countries: we would be at the mercy of the rulers of the time.

THE TRAP OF INGRATITUDE

This is why, every time a Jew speaks of the “Land of Israel” and omits mentioning the “State of Israel,” they are unintentionally reinforcing this Arab narrative. Some may not be satisfied with the Jewish state because it is not yet religious enough, etc. But by denying the idea of the Jewish State and repeating this exilic mindset, one would be acting—perhaps unknowingly—in a disgraceful way toward Bore Olam, who has granted us this immense privilege.

In the Messianic era, according to Maimonides, the first step will be the restoration of Jewish sovereignty over the Land of Israel, under the leadership of the Melekh HaMashiach, a sovereign King (Melekh) whom the Jewish people anoint (Mashiach), and who has not been appointed by non-Jews. Every time we affirm that we have a State of Israel, we also declare that our Messianic aspirations are drawing ever closer.

The lesson of Purim is clear: without our own State, without our own defense, Jews will always be in danger. It doesn’t matter how free we are to practice our religion, and it doesn’t even matter if we are in Israel or in the diaspora—if we don’t have a State, there will always be a Haman ready to find us defenseless.

Today, all Yehudim around the world are, virtually, citizens of Israel. The miracle of Medinat Israel is happening before our very eyes. We only need to open them to see it.




MISHPATIM: Who wrote the Tora?

This week’s Parasha contains a large number of Mitsvot: 53. Almost all of these precepts are categorized as mishpatim, or civil laws. This code of laws, which complements the Ten Commandments, begins unexpectedly by establishing the rights of slaves. The Tora states that a slave must be treated with respect, cannot be humiliated or subjected to degrading labor, and if their master physically harms them, they must be set free. Above all, their period of servitude is limited to six years, and when it ends, they do not leave empty-handed—the master must compensate them.

The Tora also addresses the rights of a young woman working as a servant, explaining that she must be treated with dignity. If the master decides to marry her to his son—something that was not uncommon—her husband cannot discriminate against her or treat her with fewer rights than a regular wife.

If we review the oldest legal codes, such as the Code of Hammurabi or the Hittite laws, contemporaries of Abraham Abinu, we notice a clear element. These laws focus on the rights of masters, the owners of slaves: in the Code of Hammurabi, law 282, for example, states that “if a slave says to his master: ‘You are not my master,’ his ear shall be cut off.” In the Hittite laws, if someone harmed a slave, they had to pay compensation. But to whom? Not to the slave but to the owner, as if it were a broken object. In both cases, the most vulnerable had neither voice nor rights.

Why did the laws of ancient peoples not mention the rights of slaves? Because laws were always written to benefit and protect the interests of the most powerful: kings, rulers, and aristocrats, who were often the owners of slaves. Slaves, who at that time made up more than two-thirds of the world’s population, had no voice or power to influence legislation.

Legal codes were written by the powerful to protect their interests: to maintain their authority as masters and deter any attempt at rebellion.

But who, then, could have written laws that protect slaves? Whose interests were being protected, and why?

It is also surprising that the Tora began the code of mishpatim with the rights of slaves. The Code of Justinian in imperial Rome, for example, begins by proclaiming the supremacy of the emperor and demanding that his authority be respected, ensuring that anyone who violates this law will be punished with death. The priority is to protect the ruler’s power, maintain the empire’s order, and punish rebels. No code begins with the rights of ordinary citizens—and even less so with the rights of slaves.

We can determine who wrote a law with a simple question: Who benefits from it? Laws always benefit those who draft them. And those who write them are usually the most powerful, those in power. They need rules that help them preserve their authority—not to benefit the most vulnerable.

However, the Tora completely breaks this pattern. Its laws are not written from the perspective of the master but from that of the slave. They do not seek to preserve the authority of the powerful but to guarantee the dignity and rights of those without power. The Tora protects slaves, widows, and orphans—the most vulnerable, who had no one to defend them.

Let’s see, for example, the severity with which the Tora condemns abuses against the defenseless:

“You shall not mistreat any widow or orphan. If you mistreat them and they cry out to Me, I will surely hear their cry. My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children orphans.” (Shemot 22:21-24)

Who could have written these laws? Slaves? Widows? Orphans who were in power? The rulers? For what purpose would rulers and masters limit their own authority?

The obvious conclusion is that the only author of the Tora is God, the Creator of the world and humanity—the only King and Ruler who cares, first and foremost, about protecting the most vulnerable.




BO: Gaza y las diez plagas

Para el Faraón, todo es personal

Moisés advierte al Faraón que si no libera a los judíos, Egipto comenzará a sufrir a causa de diferentes plagas que azotarán a la población. El monarca egipcio, desafiante, no cede. Las plagas comienzan a llegar, y es extremadamente interesante observar cada una de estas plagas y, en especial, cuál es el factor común de las plagas a las cuales el Faraón reacciona citando a Moisés y Aarón, tratando de llegar con ellos a una solución negociada.

En la primera plaga, el Nilo se torna en sangre. El Faraón lo ve y se impresiona, pero no reacciona ni cede ni quiere negociar. La Torá lo describe con un lenguaje muy expresivo: ‘VAYIFEN PAR’O, VAYABO EL BETO’, y el Faraón [vio todo esto], se dio media vuelta y se marchó a su palacio, sin prestarle atención a esta plaga. Aparentemente, y dejando los Midrashim aparte, el Faraón tenía suficientes reservas de agua en su palacio para él y su familia. Pero la población egipcia, que se abastecía directamente de agua del Nilo, se quedó sin agua (hace muchos años, en 1978, viajé a Egipto y en la ciudad de Abu Simbel pude cruzar el río de orilla a orilla y nunca olvidaré haber visto en un bote a una señora agarrando un cántaro y llenándolo de agua del Nilo y bebiendo directamente de ese cántaro, de esa agua). ¿Qué hizo el Faraón? Beber agua no hizo ningún efecto en él.

Luego llegan las ranas. Y ahora la reacción del Faraón es distinta: Llama a Moisés y Aarón y les dice: ‘Recen a su Dios para que saque las ranas de encima de mí y de mi pueblo, y yo los dejaré salir’. Las ranas habían llegado hasta el palacio. El texto dice con mucha exactitud que el Faraón primero pide que le ‘saquen las ranas de encima de él’ y luego que las saquen de los egipcios. Una vez que las ranas desaparecen, el Faraón vuelve a su rutina y no cumple con su promesa.

En la tercera plaga, los piojos, el Faraón no reacciona del todo. La Torá no dice nada explícito acerca de los piojos afectándolo personalmente al Faraón.

La cuarta plaga es el ‘arob. De acuerdo con Ribbí Nejemiá, se trataba de una plaga de varios tipos de insectos, como avispas, mosquitos y posiblemente unas moscas que pican (tábanos) que abundan en las regiones pantanosas del Nilo. ‘Los insectos invadirán tu pueblo y tu casa’, advierte Moisés. El Faraón ahora reacciona. Cita a Moisés y Aarón y les ruega que hagan desaparecer la plaga y que se vayan. Pero cuando los insectos se van, el Faraón da marcha atrás.

La quinta plaga, advierte Moisés, es una epidemia que matará al ganado de todos los civiles egipcios. La plaga mata a los animales, y los egipcios, que ya no tenían agua, ahora no tienen qué comer. Pero al Faraón le queda comida, y esta plaga al parecer no afectó a su ganado privado. Solo a los animales del pueblo (veremos esto retaidicado un poco más adelante). El Faraón, para sorpresa de nadie, no reacciona. No llama a Moisés y Aarón como hizo anteriormente. No se inmuta.

La sexta plaga es la sarna: Moisés arroja hacia arriba un puñado de cenizas ‘frente a los ojos del Faraón’, las cenizas se expanden y se tornan en una enfermedad de la piel que afecta a los habitantes de Egipto, hoy diríamos, a los inocentes civiles. La Torá hace hincapié en que la sarna también afectó a los poderosos magos egipcios. Pero el texto cuidadosamente se mantiene en silencio respecto a la situación ‘personal’ del Faraón. Aparentemente a él no lo afectó la sarna. ¿Qué sucedió entonces? El Faraón no reacciona. No llama a Moisés. No hubo negociaciones.

La séptima plaga es el granizo. Moisés advierte al Faraón que lleve a ‘su’ ganado (que estaba vivo, porque como dijimos antes, parece que no lo afectó la epidemia) bajo techo, ‘y que así proteja a todos sus hombres [esclavos] y todos sus animales, y todo lo que tenga en sus campos, porque si no serán afectados por el granizo y morirán’. ¿Cómo reacciona el Faraón? Llama a Moisés y Aarón y les dice ‘Esta vez yo estuve equivocado… por favor, que termine esta plaga’.

Luego llega la octava plaga: langostas que invaden Egipto y que también afectan ‘las mansiones del Faraón’. El monarca no tiene cómo protegerse de esta plaga. Creo que podemos adivinar lo que sucederá: como esta plaga lo afecta de manera personal, el Faraón hace traer a Moisés y Aarón y les pide que se vayan. Aunque pone condiciones que Moisés no acepta.

Novena plaga: oscuridad, (ver artículo donde explico que posiblemente se trató de una tormenta de arena) que paraliza a todo Egipto, incluyendo al Faraón. Solamente los judíos no fueron afectados por la oscuridad. El monarca egipcio, como era de esperar, reacciona y hace llamar a Moisés y Aarón.

Y finalmente, la muerte de los primogénitos, que también afecta al primogénito del Faraón, el heredero del trono. Es esta plaga la que hace que el Faraón, temiendo ahora por su propia vida, libere a los prisioneros judíos sin ninguna condición ni negociación.

La conclusión es muy clara: al Faraón no le importa el sufrimiento de su pueblo. No le importa la devastación, la sed y el hambre de millones de egipcios. El generoso monarca ‘está dispuesto a sacrificar a su pueblo’ para mantenerse en el poder, cuidar su prestigio, su honor y no perder su gloria. Pero, las plagas lo afectan personalmente a él o afectan sus intereses económicos (sus animales, sus esclavos, etc.), entonces el Faraón comienza a ceder. Este es un sacrificio que NO está dispuesto a hacer.

Esta es la naturaleza de los tiranos. No les importa su pueblo. Están dispuestos a realizar grandes sacrificios nacionales, siempre y cuando no afecten sus propios intereses personales.

No puedo dejar de pensar en las decenas de miles de civiles palestinos que mueren en Gaza, hombres, mujeres, niños. ¿Y por qué sigue esta guerra? Por la increíble crueldad de los líderes de Hamas que no ceden a la única condición de Israel para comenzar el cese de hostilidades: ¡liberar a los prisioneros judíos!

Los líderes de Gaza demuestran que no les importa en lo más mínimo el sacrificio de su propio pueblo, el hambre, la sed, la destrucción. Los lideres “están dispuestos a seguir hasta el final”, y al igual que el faraón, tienen la osadía de imponer condiciones “para que Israel cese el fuego”. ¿Absurdo? Bueno, es la misma historia de las plagas en Egipto que se repite en Gaza.

Quizás es hora de que el Mosad también repita la historia bíblica y se encarguen de que los líderes de Gaza tengan que pagar un precio “personal” y no solo “nacional”, por sus crímenes. Así tal vez liberen a los israelíes secuestrados y finalmente Gaza deje de sufrir.

Porque parece que todo lo demás, no va a funcionar.




VAERA: The Miraculous Rejection of the Ceasefire (2014)

ChatGPT said:

(Written in July 2014)
I would like to refer to Parashat Vaera, the second parasha of the Book of Shemot, and its main character, Pharaoh.

Moshe initially offers Pharaoh a peaceful and civilized solution: “Let my people go. We do not seek revenge for 210 years of slavery, nor do we want you or your people to suffer. We only want to be free to serve our God.” However, Pharaoh refused to free the Hebrew slaves. Moshe clarified that he was speaking on behalf of the God of the Hebrews, who regards the people of Israel as His child, and that if Pharaoh did not let His children go, Egypt would suffer the consequences. Pharaoh refused once again.

Then HaShem sent the first plague: blood. But the vain Pharaoh was not intimidated: “A great magic trick,” he reasoned, and continued his refusal. Frogs invaded Egypt, and Pharaoh thought, “Well, this might not be a magic trick, but perhaps it’s a cosmic coincidence.” Then Egypt was filled with lice (kinim) and later with insects (‘arov). Pharaoh requested a “humanitarian ceasefire,” asking Moshe to remove the plague and promising he would let them go free. However, once the plague was gone, Pharaoh again refused to release them. Even after the fifth plague (dever, cattle disease), Pharaoh persisted in his refusal.

By now, Pharaoh was witnessing the collapse of Egypt’s economy and the first casualties of the battle. Undoubtedly, many Egyptian civilians had died because of Pharaoh’s stubbornness and his refusal to end hostilities. Yet Pharaoh never pointed the finger at himself. He never took responsibility for the consequences of his decisions.

Pharaoh began to realize something else. He understood that perhaps he had miscalculated the power of the One fighting for the Hebrews. He slightly lowered his “demands,” but essentially, he did not deviate from his original position and persisted in his rejection.

In the eighth plague (arbe, locusts), we see the first cracks in Pharaoh’s cabinet. Pharaoh’s officials begged him to let the Israelites go and stop the rocket launches. Yet Pharaoh was unwilling to yield.

The big question is: once Pharaoh realized that the forces of Am Israel were so powerful, and especially once he saw Egypt’s destruction and civilian deaths, how could he still refuse Moshe’s proposal? It makes no sense.

The Torah states that HaShem “hardened his heart,” meaning that God intervened in Pharaoh’s thoughts, affecting his objective judgment. Maimonides explains that HaShem typically does not interfere with our decision-making process. He granted humans free will and holds us accountable for our decisions. But Pharaoh’s case was an exception. Pharaoh had five opportunities to backtrack, stop the hostilities, and let the Jews go. But as some say, Pharaoh never missed an opportunity to miss an opportunity. From his total free will, he refused. After the fifth refusal, Maimonides explains, HaShem took away Pharaoh’s freedom of choice.

Other commentators offer a different interpretation of why HaShem intervened and prevented Pharaoh from surrendering. Some say HaShem wanted the whole world, and especially the Jews, to know that HaShem always has a way of saving His people from the hands of their enemies, even by intervening in their thoughts.

This morning, I read in Israeli newspapers that Hamas prisoners captured by Israel in battle confessed to the terrorist organization’s macabre plan. Hamas planned to attack Israel on the upcoming Rosh Hashanah, sending hundreds of terrorists through their network of terror tunnels. The terrorists would have entered Israel’s territory on Rosh Hashanah 5775 and, God forbid, killed thousands of Jews. Israeli newspaper headlines read: “The discovery of these tunnels prevented a tragedy on the scale of the Yom Kippur War” (in which 2,800 Israeli soldiers died and 9,000 were wounded).

I asked myself: What would have happened if two weeks ago, when Israel offered Hamas “silence and peace” for Gaza if Hamas simply stopped launching rockets at Israel, Hamas had said “yes”? The answer: all those tunnels would still be there! What happened? Why did Hamas reject a ceasefire? Did they miscalculate the possible response of the Israeli army or its determination to enter Gaza?

What would have happened if Hamas leaders had accepted the ceasefire offered by Egypt, the European Union, Kerry, or the UN? If Hamas had accepted repeated offers to end hostilities, the tunnels—at least most of them—would not have been discovered by Israel, leaving Israel exposed to an existential threat. But incredibly, and against all military or social logic, Hamas refused. Again and again, it was Hamas that said NO to the ceasefire.

Perhaps, because Pharaoh’s refusal was mirrored in Hamas’s refusal, HaShem intervened in the thoughts of our enemies once again to thwart the plans of those who seek to destroy us.

Shabbat Shalom

שיר המעלות לדוד לולי ה’ שהיה לנו יאמר נא ישראל
לולי ה’ שהיה לנו בקום עלינו אדם
אזי חיים בלעונו בחרות אפם בנו
אזי המים שטפונו נחלה עבר על נפשנו
אזי עבר על נפשנו המים הזידונים
ברוך ה’ שלא נתננו טרף לשניהם
נפשנו כצפור נמלטה מפח יוקשים הפח נשבר ואנחנו נמלטנו
עזרנו בשם ה’ עושה שמים וארץ

1. A Song of Ascents, by David:
“If HaShem had not been on our side,” let all of Israel proclaim.
2. “If HaShem had not been on our side when men [=the enemies of Israel] came to attack us,
3. they would have swallowed us alive, in their burning hatred against us!
4. Like torrents of water, they would have overwhelmed us; waters would have drowned us.
5. Those deadly waters of violence would have swept over our very lives.
6. Blessed is HaShem, who did not let them tear us apart with their teeth.
7. We escaped like a bird escaping from the hunter’s trap. The trap was broken, and we were freed.
8. Our help comes from HaShem, the Creator of heaven and earth.”




From Meah Shearim to the IDF

THE WAR CONTINUES

I began writing these lines in Yerushalayim. In Israel’s capital, the war is not immediately evident, except in the reduced number of tourists visible on the streets or in restaurants. However, the pain of families losing loved ones is felt across Israel. Friends, acquaintances, or acquaintances of acquaintances. Israel is one big family, and the pain of one is the pain of all.

The army is currently fighting on two fronts: first, Gaza. The plan is for Israel to fully clear the northern part of Gaza and relocate Palestinians to a humanitarian camp in the south. The northern zone, which includes Gaza City, J’abalia, Bet Lahia, and Bet Hanun, would come under strict Israeli control. This would prevent, among other things, terrorists from attacking or invading Israeli territory as they did on October 7, 2023. To achieve this, some towns and cities still need to be conquered. So far, Israel has had much success in the war, B”H. In the northern region, only about 200,000 Gazans remain, and the plan is for the humanitarian aid entering Gaza daily—about 350 trucks per day—to be distributed exclusively in the south, encouraging all who need it to move there.

The second active military front is in Lebanon, which currently demands the majority of the Israeli army’s attention. Hezbollah’s weapons are much more advanced than those of Hamas. Hezbollah has massive tunnels in southern Lebanon, some reaching depths of 80 meters, designed to infiltrate Israel and carry out mass killings of thousands of Israelis. The war in Lebanon has only just begun, and we must continue praying for God to protect our brave and heroic young soldiers.

MORE SOLDIERS NEEDED

One of Israel’s most pressing challenges is a lack of human resources in the army. More soldiers are urgently needed, and one possible solution is recruiting Haredi soldiers—those Jews who study Tora full-time and are legally exempt from military service. I remember in my youth, for instance, that Argentina’s law exempted Christian or Jewish seminarians from the mandatory military service. The original Israeli law, established by Ben Gurion, was implemented when Medinat Israel had a negligible Haredi population. Today, however, B”H, the Haredi population numbers approximately 1 million people, representing 15% of the total Jewish population, and it continues to grow. In these critical times, Israel urgently needs more soldiers to fight and protect its borders.

ARMY AND RELIGION

Until now, there was only one combat unit for Haredim, Netzach Yehuda, which has existed for some time. The good news is that the Jewish army is organizing a new brigade to accommodate Haredi soldiers, called “Hashmonayim,” which strictly aligns with the Haredi lifestyle. Hundreds or even thousands of young Jaredim are enlisting voluntarily, and this trend will only grow. The integration of Jaredi soldiers will give the Israeli army a much stronger Jewish identity.

Consider the case of the Zionist religious Jews, Dati Leumi, who have always served in the army and are known for their high combat spirit and sense of responsibility. Their service reflects the Tora’s mitzvot regarding assisting, saving, and being ready to sacrifice for another Jew. All these mitzvot come to life when a Jewish soldier is on the battlefield. Jaredi soldiers will contribute not only as human resources but also spiritually, with Boré Olam, the Creator, as the commander-in-chief of the Israeli army.

MENDEL AND NAHSHON BEN AMINADAV

This is a very important and historic video. The protagonist is a 33-year-old Jaredi man, Mendel Roth, a direct descendant of the Baal Shem Tov from Mea Shearim, who is set to begin his service in the army in one month.

The message speaks volumes: the idea that Haredim do not serve in the army seems like something from a past generation. Now, in this new unit he will join, Hashmonayim, it is possible to combine these two worlds—his commitment to the Tora and his responsibility toward Am Israel.

Roth hopes to be an example and inspiration for others, showing that there is no contradiction between religious devotion and serving the nation.

Mendel explains that this decision not only brings him personally closer to God and the redemption of the Jewish people but also represents an act of unity aimed at healing one of the main fractures within the people of Israel. In his words, his example will change the perception of those who believe there are Jews who do not contribute enough to the country, making this a great Kiddush HaShem.

In the army, Mendel will not settle for an administrative or desk role; he has decided to join KRAVI service, meaning he will fight and risk his life for his people. Mendel speaks about how this decision marks a historic change in the country.

He emphasizes that the most critical factor for him was that this new brigade, Hashmonayim, is fully adapted to the Haredi lifestyle, maintaining a religious environment that ensures soldiers can complete their service without compromising their commitment to Judaism—something that was previously difficult to guarantee within the military context.

Mendel is paving the way for a trend destined to grow. His courage and decision serve as an inspiring example for all young people who, like him, wish to serve Israel without giving up their religious identity.

It is crucial to listen to his words in full, as his message represents a significant group of young Haredim eager to participate in the army and assist in defending Israel.

This article was published a few days ago in the Israeli newspaper Israel Hayom, with more details about the Hashmonayim Brigade.

המהפכה החרדית של צה”ל: כך תיראה חטיבת חשמונאיםבתי מדרש בכל פלוגה, לימוד גמרא כתנאי להכשרת לוחם, וחליפה ומגבעת בשבת • הגיוס הראשון יתקיים בנר ראשון של חנוכה • עשרות מיליוני שקלים הושקעו בבא”ח מכבים, שם יעברו החיילים את כל ההכשרות – מטירונות ועד קורס מ”כים • בצה”ל מבהירים: “אין כוונה להפוך אותם לציונים – רק להגן על המדינה”

The Haredi Revolution in the Israeli Defense Forces: This Is How the Hasmonean Brigade Will LookA Bet Midrash in every company. Talmud study as a prerequisite for combat training. Suits and hats for Shabbat. The first recruitment in this unit will take place on the first night of Chanukah. Tens of millions of shekels have been invested in the Makabim Training Base, where Jaredi soldiers will receive all their training, from basic training to the commanders’ course.

Read the full article here:
Israel Hayom Article

SHABBAT SHALOM

Rabbi Yosef Bitton




SHELACH LEKHA: Fear of Freedom

THE MISSION

The children of Israel are in the desert, just weeks away from arriving in the Promised Land. To ensure the success of their military expedition, Moses sends 12 men as spies on an intelligence mission. These men, the leaders of the tribes, were asked to identify the strengths and weaknesses of the people living there, whom they would soon have to face. The information they would bring back would be crucial for military success.

After forty days of exploring the land from south to north and from east to west, the spies finally return to the camp.

The information was to be transmitted only to Moses, who was the commander-in-chief of Israel’s army. But something unexpected happened: when the children of Israel found out about the spies’ return, they surrounded the spies and stayed there to listen to their report.

Without thinking about the consequences of this small change of plans, the spies, instead of privately informing Moses – and naturally motivated by the temptation to be heard by hundreds of thousands of people – presented their report publicly, starting a chain of tragic events that no one could have anticipated.

THE INTELLIGENCE REPORT

At first, the spies praised the land and even proudly showed off the huge fruits of the place, which everyone saw with astonishment. But then, the narrative changed. Most of the spies, ten of the twelve, began to verbalize their doubts about the wisdom of proceeding with the plan to conquer the land of Canaan.

The long list of doubts includes the following:

GRASSHOPPERS

“The men we will have to fight are giants… we saw ourselves as grasshoppers, and so they saw us.”

When you are possessed by fear, you see –you “need” to see– reality through negative lenses, the lenses of the impossible. That is a point of view, real or imaginary that, far from dispelling fear, justifies it. The spies were not objective: they did not mention that they were much more numerous than their enemies. And instead of emphasizing this advantage, they described themselves as subhuman (insects) and the enemy as superhuman (giants).

This psychological defeatism is also revealed in a detail that I had never noticed before: if you see yourself as small as an insect, why not describe yourself as an ant, a bee, or a wasp (the famous Tzir’a that the Tora sometimes mentions)? Why use the “grasshopper” for the metaphor? I believe they chose to compare themselves to grasshoppers because these insects “have no stingers”; that is, they cannot defend themselves or their colony, even when numerically superior: the spies saw themselves as small and also vulnerable, unable to fight back. Moreover, according to the gastronomic culture of those times, locusts were edible (many species are Kosher), and perhaps unconsciously, they were describing themselves as “food” for the enemy.

AL-QAEDA AND AMALEQ

The Israelites did not know the enemies they would face except for one of them: Amaleq. Although Amaleq had been defeated in a previous war, he created and left trauma and psychological fear in the Jewish people, as they were the first to attack Israel, not from the front but from the rear: Amaleq attacked women, children, and the elderly. Amaleq showed no mercy and was not dissuaded by the fact that Israel is God’s protected people. The spies mentioned Amaleq because they projected their own fears toward an enemy who does not hesitate to inflict pain and death and practices terrorism more than war. Mentioning Amaleq terrified the Israelites, like mentioning ISIS or Al Qaeda to the victims of terror in the Middle East.

THE LAND THAT SWALLOWS

They also mentioned the land of Israel. First, positively: the milk -a product of livestock- and honey, the syrup of dates -a product of agriculture. But then the narrative changed. And the words that the spies used to describe Israel were: “a land that swallows its inhabitants”. What were they trying to say with this completely false description of Israel’s topography? I believe that the subliminal message of this geographical demonization was the following: even if, in the best-case scenario, we manage to defeat the native peoples, the land is not worth it! Since it “devours its inhabitants”. The spies painted an unreal, horrific, and false image of Israel, likening it to a volcanic and dry region prone to seismic activity. In other words, and this is the fundamental message of the spies: Israel as a land is worse than the desert where we live right now… so it’s better if we stay here!

THE REACTION

Upon hearing this report, things went completely out of control: the people began to cry, scream, and protest. It was no use that Joshua and Caleb tried to reason with them. The mob wanted to kill them. God had to intervene directly to prevent the uprising. There were casualties – the ten spies and many more. God punished them in the worst possible way. If they did not want to go to the promised land, they would stay in the desert until they died, waiting for a generational reset.

It was such a tragic night that we remember it in mourning every year on the 9th of the month of Ab.

BUT WHY?

I confess that for many years I adopted the opinion of commentators who blamed the ten spies and saw them as political instigators with personal agendas: they did not “want” to conquer Israel and preferred to return to Egypt and be welcomed there as heroes, etc. (see here). This year, I’m embracing a different approach: perhaps the spies were victims of their own panic. An uncontrollable fear that took hold of them even before the spying operation had begun. Perhaps when they gave their report, they did not plan to discourage the people, and they were “venting” their personal fears, but in the wrong theatre: in front of everyone else.

ESCAPE FROM FREEDOM

What led me to think this way is having recently reread Eric Fromm’s book, “Escape from Freedom” (or in the Spanish version I read: “Fear of Freedom”, which, ironically, captures better the idea I am trying to express). The spies were the “leaders of Israel,” but we cannot forget for a second that just a couple of years ago, they were “slaves”: they were born and raised in a system of physical and mental abuse. They had been trained by their masters for generations not to defend themselves or fight for their rights. They were programmed to “not dream” of a better future. And to suppress any desire for freedom or success.

Probably due to this “personality disorder,” the spies verbalized their panic, activating the most important instinct of a slave: survival, which includes “not taking any unnecessary risks”.

Following the ideas of Eric Fromm, the Jewish slaves were incapable of fully exercising their freedom, which includes the responsibility to fight and risk their lives for it. Without realizing it, they were terrified of freedom and ironically, they did everything possible not to achieve it. Perhaps in a Freudian lapse, they described themselves as “grasshoppers” and not as “ants” because they were unconsciously choosing to “fly” instead of “fight with the sting until death “.

As a South American, I can hear the subconscious echoes of a similar mental situation in the anthems of Argentina or Uruguay: Libertad o con Gloria morir”, “Freedom or dying with glory”. These words, perhaps, do not express what the caudillo leaders of the 19th century felt, but the idea that they were trying to convey to reprogram the subjugated natives to embrace the price of freedom and be willing to take the risk of “dying with glory” on the battlefield. Something that the generation of the desert did not know how to achieve. The fear of freedom, as Fromm asserts, led them literally to self-destruction.

I believe that if the spies had first spoken with Moses instead of presenting their report to the people, he could have dissuaded them from mutiny. Moshe would have calmly conveyed to them the “Emuna”, the certainty that God was with them, and shown them that everything the Almighty had promised them had been fulfilled. Perhaps this tragedy could have been avoided if they had spoken first with Moses, as the original plan indicated. But tragically, once they verbalized their fears in public, things went completely out of control, because panic is contagious, and fear made an entire generation forget their faith.