A verse from this week's reading has become popular internationally during the recent campaign Israel waged against Iran.
Behold! עם כלביא — A nation like a lion cub, will arise, and raise itself as a lion, it will not lie down until it consumes prey, and drinks the blood of the slain (במדבר כג כד).
Nachmanides indeed interprets this verse as a testament to the nation's leonine courage and successful battles against the Canaanite kings in conquering the land.
The Midrash Tanchuma though teaches that this verse refers to our awakening each morning eager to 'grab' like a lion the opportunity to recite קריאת שמע — Shma, coronating our King with our allegiance to Him.
It is due to this allusion to the mitzvah of declaring Shma Yisrael, that there was an attempt to insert the entire portion of Bilaam's prophecy in the daily reading of Shma!
The only reason they didn't add it was because of the imposition of extra time added to the prayers.
Are these two intimations related to one another?
Is it the declaration of Shma that provides the victories against our enemies? Or is it the courage of our soldiers who are lying in wait to spring upon their prey like a lion, that is being heralded?
The Chasam Sofer observes that the word likening us to a lion — כלביא, seemingly glorifying our strength, is an acronym for the sentiment expressed in the Prayer of Chanah, כי - לא - בכח - יגבר - איש — For not by strength will man prevail! (ש"א ב ט)
Does he mean to diminish the admiration for our fearless soldiers who risk their lives for our land and our people?
The Gaon of Vilna tells us that the verse depicting 'A nation like a lion cub, will arise, and raise itself as a lion' alludes to our battle against Amalek, when we were yet a cub when they attacked us right after the exodus from Egypt, and also to the confrontation thirty-eight years later when Amalek confronted us again after the death of Aharon, where we fought them off like a lion.
Regarding this second encounter with Amalek the Torah reports the following:
The Canaanite king of Arad, who lived in the south, heard that Israel had come by the route of the spies, and he waged war against Israel and took from them a captive. Israel made a vow to the Lord, and said, "If You deliver this people into my hand, I shall consecrate their cities." The Lord heard Israel's voice and delivered the Canaanite. He destroyed them and [consecrated] their cities, and he called the place Chormah.
After suffering the loss of Aharon, and the departure of the Clouds of Glory that protected them, Amalek in the guise of Canaan attacked taking a captive.
Rav Meir Simcha HaKohen of Dvinsk in his Meshech Chochmah explains that a change in the long range game plan took place at this juncture.
Until now they were led by miracles, e.g. the Egyptians drowned, and other similar episodes. When G-d forbid they faltered from the straight path, they were immediately crushed and conquered. Like a son who eats at his father's table, who never gained the skill to fend for himself. This relationship brings no honor to the nation. We are always anxious, just as when suddenly the Clouds parted, and right away we were attacked. They therefore appealed to G-d that He should do them the kindness that they should succeed in their battles in the natural manner appearing to their enemies as mighty warriors. This is the meaning of 'If You deliver this people into my hand' — in the way of normal warfare. Just as it is much sweeter to a member of the royal household when he succeeds by his own talent and initiative in business, rather than all the free handouts he could receive. This is the intention of the Prophet Yeshayahu when he conveys, "The י-ה-ו-ה — Lord shall be to you for an everlasting light, ואלקיך — and your G-d for your glory." The Expressed Name connoting miraculous acts that cast everlasting light, and the Name of אלקים — the name of G-d that denotes His mastery, although disguised, over the 'natural' world. So that we may succeed naturally as a hero in the day of battle. (במדבר כא ב)
Were they simply looking to escape living on a higher plane of allegiance, that only brought miracles when they lived up to their expectations?
Why would G-d agree, after all they could now succeed without having to be perfect in their service to G-d?
What was their rationale for this request and why was it accepted?
Perhaps what the Kohen Gadol of Dvinsk is intimating is their realization that in the long exile ahead of them in future generations, they may falter as they have, but not be on a level to attain a relationship dependent on perfection of service.
They sought to instill a process that would embed into the soul of the Jewish People an allegiance to the greater mission of our nation that would be proven time and again in the sacrifices, by even those who may be distant from elevated observance, who would become heroes of our nation for their commitment to G-d and the great goal of eternal Israel.
Their courageous fighting, at the risk of their own lives and personal aspirations, for the preservation of Eternal Israel and their Land, would promote unparalleled honor to G-d in the eyes of the world, Who has such exceptional children.
On days that we recite Tachanun, we add a prayer to G-d to watch over us.
שומר ישראל, שמור שארית ישראל, ואל יאבד ישראל, האומרים שמע ישראל — O Guardian of Israel, safeguard the remnant of Israel; let not Israel be destroyed those who proclaim: Hear O Israel.
שומר גוי אחד, שמור שארית עם אחד, ואל יאבד גוי אחד, המיחדים שמך, ד' אלקינו ד' אחד — O Guardian of the nation that is unique, safeguard the remnant of the people that is unique; let not be destroyed the nation that is unique' those who proclaim the Oneness of Your Name: Hashem is our G-d, Hashem is the Only One.
The reference to Shma is segmented. There are evidently two components in our proclamation of Shma.
There are those devoted physically to the greater mission of שמע ישראל — preserving 'Israel'.
There are those who strive to fine-tune their level of service in rising higher, and higher, in every aspect of life, towards perfection in the details of adherence to Torah, המיחדים שמך — in absolute unity to His Name and word.
Of course, even in the natural order of warfare, we must acknowledge that 'not by strength will man prevail!'
But we do get credit for dedicating all our physical energy on behalf of our fellow Jews, bestowing honor to G-d in the eyes of the nation by the might and dedication of our talents to a noble cause.
May we each rise in our devotion physically and spiritually in bringing the world to realize ד' אחד — Hashem is the Only One!
באהבה,
צבי יהודה טייכמאן
