Judaism613 - Parsha

Parshas Beha’aloscha 5786

The Weasel and the Pit

“Why have You done evil to Your servant... that You place the burden of this entire people upon me? Did I conceive this entire people, or did I give birth to them, that You say to me, ‘Carry them in your bosom as a nurse carries a suckling...’” (Bamidbar 11:11-12)

In this week’s parsha, the Jewish people complain bitterly about the mann. Even worse, they declare a desire to return to Egypt, fundamentally demonstrating a complete lack of faith in Moshe’s leadership.

The Torah states: “Moshe heard the people weeping... each one at the entrance of his tent, and the wrath of Hashem flared greatly; and in the eyes of Moshe it was bad.” (11:10). In his despair, Moshe offers a complaint to Hashem that, in its literal sense, is one of the strangest in the Torah: Did I carry this nation like a pregnant mother? Did I give birth to them or nurse them?

The Roots of Avodah Zarah

To understand Moshe's specific choice of words, we must examine how Avodah Zarah (idol worship) originally crept into the world. It began when generations mistakenly believed that because the Creator gave certain powers to the moon and stars, those celestial bodies could act as intermediaries to carry requests to Hashem. Over time, people began appealing directly to the creations rather than the Creator.

A powerful story in the Gemara (Tosefos, Taanis 8a) illustrates how empowerment through belief functions:

The Story of the Witnesses: A young woman fell into a pit, and a passing young man offered to rescue her on the condition that she would eventually marry him. After saving her, they exchanged vows of betrothal. When she asked who would witness their secret pact, he pointed to a nearby weasel and the pit itself, saying, “The weasel and the pit will be our witnesses.”

The young man returned home, forgot his promise, and married someone else. Tragically, his firstborn son was fatally bitten by a weasel, and his second son fell to his death in a pit. Recognizing the divine judgment of his forgotten witnesses, he divorced his wife and sought out the woman he had rescued.

We learn from this that if a person invests their faith in something—even an inanimate object—it is granted spiritual influence over them. Because the young man designated the weasel and the pit as witnesses, they were heaven-sent to exact judgment.

Yiftach and the Power of Unanimity

This spiritual mechanism applies to our relationships with leaders as well, as seen in the story of Yiftach (Shmuel I, 11). Yiftach lived as an outcast, rejected by the tribes because his lineage was questioned. When the elders of Gilad faced a losing war against Amon, they begged Yiftach to lead their army.

Yiftach agreed only on the condition that he be appointed their unanimous, absolute leader. Why did he insist on total consensus? He understood that to succeed, he required Siyata D’Shmaya (Heavenly assistance). That divine assistance could only rest upon him if the people fully invested their faith and trust in his leadership.

Why Moshe Despaired

Now we can understand the depth of Moshe’s cry: "Did I conceive this entire people?"

Moshe was telling Hashem that the nation did not view him the way a child views a parent. A child possesses natural, unquestioning faith in their parents, fully expecting them to provide shelter, food, and protection. Because Bnai Yisrael constantly doubted Moshe, they actively blocked the channel of Siyata D’Shmaya required to lead them.

We must ask ourselves the same question in our daily lives: Where do we look for the strength to sustain and raise our families? Is it our sharp financial insight, our career positions, or our personal wisdom?

Our ultimate success rests solely on the fact that Hashem has profound mercy on those who recognize they are entirely dependent on Him.