1. The Verses of Vayehi Binsoa and Their Meaning
This week’s Torah portion, Beh'aalosecha—when you raise up—contains the famous verses we recite when opening the Ark: “Vayehi binsoa ha’aron vayomer Moshe kumo Hashem v’yofutzu oyvecho v’yonusu mesanecho miponecho”—“And it was when the Ark would journey, Moshe said: ‘Arise Hashem, may Your enemies be scattered and those who hate You flee from before You.’” These verses are central to our parsha and are analyzed in depth by the Rebbe in Likkutey Sikhas, Volume 23.
The context is that as the Ark traveled ahead of the Jewish people, Moshe Rabbeinu would pray for Hashem’s presence to remain close and protective. Rashi explains that Hashem would go before the Ark, three days ahead of the camp, and Moshe would ask Hashem not to distance Himself but to stay with His people.
The two key phrases in these verses are “let Your enemies be scattered” (v'yofutzu oyvecho) and “those who hate You shall run away” (v'yonusu mesanecho). The question arises: Who are these enemies and haters of Hashem? The answer is that they are essentially those who oppose or hate the Jewish people. Anyone who is an enemy or hater of the Jewish people is considered an enemy or hater of Hashem Himself.
2. Rashi’s Explanation: Enemies vs. Haters
Rashi distinguishes between “enemies” and “haters” in his commentary. The term “enemies” refers to those who have gathered together with intent to harm the Jews. Moshe prays that Hashem scatter them so they cannot unite against His people. On the other hand, “those who hate You” refers to pursuers—those whose hatred drives them to chase after Jews. Instead of pursuing, they will end up fleeing themselves.
Rashi further clarifies that anyone who hates a Jew is not just hating a person but is actually hating mi she'amar v'haya ha'olam—the One who spoke and brought the world into being, meaning Hashem Himself. He brings proof from Tehillim where those plotting against Jews are described as raising their heads against Hashem.
This teaches us a powerful idea: opposition or hatred toward Jews is fundamentally opposition or hatred toward Hashem. Rashi does not explain why we call them “enemies”; he only elaborates on why they are called “haters,” emphasizing that their hatred for Jews translates directly into hatred for Hashem.
3. The Deeper Difference Between Enmity and Hatred
The Rebbe explores why there are two terms used: enemies (oyvim) and haters (son'im). An enemy is someone whose animosity is mostly external—a person who takes advantage of opportunities to harm when they arise. Their enmity is situational and opportunistic.
A hater, however, harbors a deep-seated animosity that permeates their being. It is not just about seizing opportunities but about living with a constant drive to harm Jews whenever possible. This kind of hatred is more intense and dangerous than mere enmity.
The Rebbe points out that today we face not only enemies but true haters—a reality reflected in much of current events where hostility toward Jews goes beyond opportunism and becomes an all-consuming passion for destruction.
4. Enmity and Hatred as Opposition to Hashem
The Torah equates being an enemy or hater of Jews with being an enemy or hater of Hashem Himself. This isn’t just a metaphorical association—if someone stands up against Jews (komecha) or acts as their enemy, they are standing up against or becoming an enemy of Hashem.
The Rebbe addresses how it might seem extreme to say someone hates Hashem simply by hating Jews, but Rashi makes clear that since Hashem created everything, turning against His people is tantamount to turning against Him directly.
This understanding gives us strength: even when surrounded by enemies and haters, we know we are not alone. Their opposition is ultimately directed at Hashem Himself, Who promises through these verses to scatter them and cause them to flee.
5. The Importance of Jewish Unity Amidst External Threats
The lesson from these verses extends beyond recognizing external threats. It also serves as a warning about internal division among Jews themselves. Sometimes within Israel or among Jewish communities, political or ideological differences lead people to view each other as enemies or even develop mutual hatred.
This internal strife undermines our collective strength and blessing. The Torah calls on us not only to recognize our external adversaries but also to ensure we do not become adversaries or haters within our own nation.
The Rebbe emphasizes that while we may have little direct influence over global events in Israel, we can make a difference by spreading love, friendship, compassion, good deeds, and unity within our homes and communities. This increases blessing for all Jews everywhere.
6. Moshe Rabbeinu’s Humility and Prophecy
The parsha also discusses Moshe Rabbeinu as the greatest prophet ever—peh el peh adaber bo, God spoke with him face-to-face—and as the most humble person on earth (<em'anav mikol="" adam'<="" em="">). When Miriam criticized Moshe for separating from his wife (not out of hatred but still considered Lashon Hara—slander), she was punished with leprosy.</em'anav>
Moshe’s humility did not mean he was unaware of his greatness or accomplishments (receiving Torah, leading through Egypt), but rather he attributed all his achievements entirely to Hashem’s gifts rather than personal merit. He believed anyone else given his opportunities could have done even better than he did himself.
7. Rambam on Prophecy: Missing Humility?
The Rambam (Maimonides) lists many qualities required for prophecy: wisdom, strong character, mastery over one’s inclinations, broad-mindedness, etc., all learned from Moshe Rabbeinu as the prototype prophet. However, surprisingly, Rambam does not list humility among these prerequisites despite its prominence in describing Moshe.
The Rebbe explains this omission: humility isn’t unique to prophecy but foundational for every Jew in their relationship with Hashem. If one lacks humility altogether (gasus ha'ruach—arrogance), there isn’t even room for Godliness within them at any level! Thus humility isn’t just a prophetic trait but a basic requirement for spiritual connection altogether.
8. Achieving Unity Through Humility and Love
Lack of humility leads directly to discord among people—rivalry stems from self-centeredness rather than acceptance of others’ value and perspectives. If we allow others space to shine without feeling threatened ourselves—if we practice unconditional love (<em'ahavas chinam'<="" em="">)—we foster unity instead of division.</em'ahavas>
The Rebbe references a famous discourse (maimer Vayachalzu) given during times of discord among Chassidim: most interpersonal problems stem from ego—feeling oneself as central rather than part of something larger together with others.
A classic parable illustrates this: if someone drills a hole under their seat on a boat claiming it’s “their” seat alone—they endanger everyone because all share one vessel! Likewise in Klal Yisrael—we’re all “in one boat.” Our actions affect everyone else’s fate too.
The antidote is generosity—tzedakah, sharing resources—and cultivating humility so that Godliness can dwell among us collectively.
When ego dominates (“I” culture), Godliness departs (“ego” = exit God out). When humility reigns like Moshe Rabbeinu’s example—crediting everything good back to Hashem—we create peace and blessing for ourselves and all Am Yisrael.
This approach brings us closer together as one nation under God’s protection—fulfilling both our spiritual mission and ensuring security in Eretz Yisrael.