 by Rabbi Russ Resnik
This week's parasha brings us to a climax in Israel's story of deliverance. A few chapters earlier, the tribes of Israel finally departed from Mount Sinai, where they had camped for nearly a year to receive the Torah, build the tabernacle, and inaugurate the priesthood. Finally, the cloud of glory rose up from the encampment and Israel moved on, as Moses called out the words we repeat to this day when we take the Torah scroll out from the ark: "Kuma Adonai. Arise O Lord, and let your enemies be scattered! May those who hate you flee before You!" (Num. 10:35).
Now, in this week's reading, Moses sends forth twelve scouts to spy out the territory beyond the Jordan and prepare Israel to take possession of the Promised Land. But, of course, ten spies return with an evil report that terrifies the Israelites, who refuse to go forward and take the land. The entire generation will die in the wilderness, except for Joshua and Caleb, the two spies who brought a report of faith and encouragement.
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 by Rabbi Paul L. Saal
Congregation Shuvah Yisrael
Bloomfield, CT
This week's parasha introduces a theme that will characterize much of the remaining narrative of Bamidbar, the Book of Numbers. Chapters 11-25 contain a series of refusals on the part of Israel to accept authority. In chapter 11, the people grumble about the unpleasantness of their journey, contrasting it with all of the nostalgic pleasantries of slavery in Egypt, exasperating both God and Moses. In chapter 12, even Miriam challenges Moses' authority. Moses' increasing frustration will later culminate with the incident of his striking the rock in chapter 20.
From a slightly different perspective, though, it is not the authority of God that is on trial in the wilderness; rather it is his salvation. While still in Egypt, Jacob's progeny worried whether Israel's God could and, even more importantly, would deliver them. Even after the miracles wrought by Moses humbled Pharaoh and his court, our people still doubted by the banks of the Reed Sea. Despite the parting of the sea, the drowning of their pursuers, and their own preservation, they continued to have doubts. Could they really have continued to question the power of God to deliver? Perhaps, but more likely they were uncertain of his desire to sustain and protect them. After all, the pantheons of the ancient world were capricious and the perils of life were uncertain.
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by Rabbi Russ Resnik
Every year at the Passover seder, we sing Dayenu.
If he had taken us out of Egypt but had not punished the Egyptians, it would have been enough for us—Dayenu!
If he had punished the Egyptians but had not destroyed their gods, it would have been enough for us—Dayenu!
And on it goes through the entire story of redemption, declaring that each aspect of God's work, all by itself, would have been enough for us.
Dayenu should be our theme song amidst the temptations of modern American materialism, which says it's never enough. The merchandisers work hard at training us to always want more, expect more, and acquire more. After all, that's what makes the world—literally in this day of global economics—go ‘round. Dayenu restores some sanity by saying that if God had only done one great thing for us, it would have been enough and we'd appreciate that one thing for the rest of our lives.
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