1. Different Types of Miracles
Today, let’s discuss the various kinds of miracles that exist. Sometimes, miracles are very obvious—for example, when nature itself is suspended, like if the sun were to stop in its tracks rather than follow its usual path. That would be a total defiance of nature, a breaking of the natural order. Of course, nothing is beyond Hashem’s capacity; He can break nature because He is the Creator of nature itself.
On the other hand, the fact that the sun rises and sets every day in perfect order is itself a sign of Hashem’s miraculous power. The consistency and constancy of nature are also expressions of His miracles—these are what we might call “nature miracles.” When Hashem stops nature, it’s a miracle that goes against the system He put in place. There are also miracles that are dressed up in nature: events that are miraculous but use natural tools and means. How much we perceive these miracles depends on how open our eyes are to seeing Hashem’s hand in our lives.
In truth, all of life is a great miracle; often we don’t stop to notice or attribute it to Hashem. But if we look closely at our own lives, we’ll see countless miracles happening all around us.
2. Contemporary Examples: Israel and Miracles Within Nature
Take for example the recent situation in Israel: over 1,000 missiles have been shot at Israel, and while there has been some damage, baruch Hashem—thank God—there have been almost no deaths from these attacks. There was one tragic loss: a civilian who was distributing food to soldiers was killed. Still, considering the scale of attack, this is an incredible miracle.
This can be compared to the Gulf War when Iraq sent many missiles toward Israel. Again, miraculously, casualties were minimal compared to what was expected. In contrast, when missiles hit American barracks elsewhere, hundreds were killed. If you shoot 1,000 missiles at one country and no one dies, but three missiles at another country result in hundreds of deaths, it becomes clear that Hashem is performing a miracle for Israel.
One might ask why Hashem doesn’t just prevent any missiles from being shot at all—that would be a miracle that openly defies nature. But what we’re witnessing is a miracle within nature itself, which can be an even greater miracle if we recognize it as such.
3. The Challenge of Empathy and Jewish Unity
It’s difficult for those living comfortably outside Israel to fully appreciate what people there are experiencing—the fear and disruption to daily life for parents and children alike. Even if there aren’t physical casualties, there may be long-term psychological or emotional effects on those living through these hardships.
We should strive to feel their pain and worry as part of klal Yisrael—the collective Jewish people. The unity among Israelis during times like this is remarkable: most are willing to endure discomfort for the sake of resolving ongoing threats once and for all.
4. Understanding Our Enemies: Lessons from Balak and Bilaam
The Torah portion from two weeks ago discusses two enemies of the Jewish people: Balak and Bilaam. Balak hated the Jews out of fear—he thought they would conquer his land (even though Hashem had told Bnei Yisrael not to). Bilaam, however, knew this but hated them anyway—a hatred without reason or logic.
This distinction helps us understand current events: sometimes enemies claim rational reasons for their hostility (land disputes), but often their hatred runs deeper and cannot be appeased by compromise or negotiation. As history shows with attempts at peace deals or land concessions (like Gaza), these gestures have not led to peace because some adversaries simply do not want coexistence—they want total removal of Jews from Israel.
5. Propaganda as Modern-Day “Power of the Mouth”
The Torah describes how Bilaam’s power was in his mouth—his ability to curse rather than fight physically. Similarly today, when enemies cannot win on the battlefield against Israel, they resort to propaganda campaigns aimed at swaying public opinion worldwide.
This tactic mirrors Bilaam’s approach: using words instead of weapons when direct confrontation fails. Yet even with these efforts, Hashem continues to bless Am Yisrael with protection and resilience.
6. Leadership Succession: Moshe Rabbeinu and Contemporary Parallels
This week’s parasha also discusses leadership succession after Moshe Rabbeinu’s passing. Unlike Aaron HaKohen who saw his son inherit his position as Kohen Gadol, Moshe did not have his own children take over leadership; instead Yehoshua was appointed by Hashem as leader after Moshe.
The Rebbe draws a parallel here with his own situation: just as Moshe Rabbeinu wanted someone worthy to lead after him but found no suitable candidate among his children or students (and thus remains our teacher forever), so too did the Lubavitcher Rebbe leave no successor after Gimel Tammuz despite building an unparalleled worldwide community.
7. The Power and Limits of Vows in Halacha
The parasha opens with laws about vows (nedarim). Normally mitzvot come directly from Hashem—He commands us how to connect with Him through His mitzvot which bridge finite man with infinite God. But vows are unique: by making a vow (“I won’t drink wine for 30 days”), a person creates an obligation upon themselves that becomes binding according to Torah law (“what comes out from your mouth you must do”). This self-imposed restriction becomes a mitzvah because the Torah commands us not only regarding what Hashem prohibits but also regarding what we ourselves prohibit through vows.
This raises questions about whether one should make vows or promises at all—especially since failing to fulfill them is considered worse than never having promised in the first place (as discussed in Halacha). When it comes to denying oneself permissible pleasures (like wine or music), should one add extra restrictions? The Yerushalmi teaches “it is sufficient what the Torah forbids you,” cautioning against unnecessary additions.
8. Holiness Through Restraint vs Enjoyment
The Torah commands “Kedoshim tihyu—you shall be holy.” According to some commentators like Ramban, this means sanctifying oneself even within what is permitted (Kaddesh atzmecha b’mutarlach). However, adding prohibitions can be problematic since we’re warned not to add or subtract from Torah law (as illustrated by Chava adding “don’t touch” regarding the Tree).
The Rebbe explains that whether extra stringencies are appropriate depends on individual circumstances: if someone generally follows Torah properly and uses worldly pleasures positively (enjoying delicious fruits or wine as gifts from Hashem), then denying oneself may actually be wrong—a sin for not appreciating Hashem’s world properly (Marabu ma’asecha Hashem). But if someone struggles with self-control or addiction-like tendencies (e.g., overindulgence), then setting up fences through vows may be necessary for spiritual growth.
9. Practical Application: Self-Control and Spiritual Growth
If you know your weakness (for example: eating cake if it’s available), then avoiding bringing it into your home becomes your personal fence around Torah observance—a protective measure tailored for your needs. Similarly with tzedakah pledges: sometimes making a promise while inspired helps ensure follow-through later when doubts arise.
The key point is self-awareness and honest assessment: sometimes extra restrictions help us overcome challenges where willpower alone isn’t enough.
Overindulgence even in permissible things can weaken our ability to resist real temptations later on; learning restraint builds inner strength needed for bigger tests down the road.
Children raised without challenges may struggle later when faced with adversity because they never learned self-control or how to accommodate others’ needs.
Ultimately each person must evaluate their own situation honestly and take whatever steps necessary—including extra stringencies if needed—to stay connected with Hashem while always asking Him for help (“open Me an opening like the eye of a needle…”).
10. Hope for Redemption and Action During Difficult Times
The Rebbe emphasized especially during these three weeks leading up to Tisha B’Av that we should study more about the Beis HaMikdash, focusing on rebuilding rather than mourning alone.
When Yaakov met Yosef after years apart (or more precisely Binyamin meeting Yosef), each cried over the other’s destroyed sanctuary rather than their own because you must act on your own loss rather than just mourn it.
Similarly Moshe Rabbeinu sought continuity in leadership so there wouldn’t be a void after his passing.
In our generation too we look for ways forward even without physical leadership present.
We express concern for Eretz Yisrael through learning Torah together, saying Tehillim, doing mitzvot, and supporting each other spiritually.
May Hashem help us hear only good news from Eretz Yisrael soon, transforming these days into times of joy as promised by Rambam, with true redemption speedily in our days.