Has God failed us? ... I don't understand and my faith is faltering

God's Promises

Has God failed us? I have read repeatedly where God promised the Jews to be a great nation, yet today Israel is struggling for survival, and Jews in the Diaspora are assimilating in record numbers. I don't understand and my faith is faltering. Please explain.

The Aish Rabbi Replies:

God made a covenant with Abraham, and that pact is not able to be broken. However, God assures us that our ability to flourish, or conversely to suffer, depends on how well we fulfill our end of the bargain: which is to observe the mitzvot and be a holy people that inspires the world to recognize God's existence and dominion over all.

Even in the darkest times, God is with us. But that in itself is a test of our connection to Him, to be able to see His guiding hand even within the darkness. In Deuteronomy 31:16-18, God says that if the Jewish people rebel, "I will hide My face from them."

By My Spirit

“So he said to me, ‘This is the word of the LORD to Zerubbabel: “Not by might nor by power, but by my Spirit,” says the LORD Almighty.’”—Zechariah 4:6

The Torah portion for this week is Behaalotecha, from Numbers 8:1–12:16 and the Haftorah from Zechariah 2:14–4:7.

David Ben Gurion, the first Prime Minister of Israel, once said: “In Israel, to be a realist, you have to believe in miracles.” Ben Gurion recognized that the creation of Israel and her ability to survive was nothing other than miraculous. Israel is a living testimony that God – not politics or armies – controls the world. Our world is not a product of strength; it is a reflection of spirit.

In this week’s Torah portion, we read about the menorah, the seven-branched lamp that the priests would light in the Temple. In the Haftorah, we read a portion from Zechariah that includes his vision involving a menorah. This is also the Haftorah read on the Shabbat of Hanukkah, the holiday when we light our own menorahs in memory of the miraculous defeat of the Greek oppressors by the Jewish Maccabees.

Living Prophecies

"'…and I will bring my people Israel back from exile. They will rebuild the ruined cities and live in them. They will plant vineyards and drink their wine; they will make gardens and eat their fruit. I will plant Israel in their own land, never again to be uprooted from the land I have given them,' says the LORD your God." — Amos 9:14-15

The Torah portion for this week is a double reading, Acharei Mot-Kedoshim,from Leviticus 16:1–20:27 and the Haftorah from Amos 9:7–15.

In 1867, Mark Twain visited the Holy Land. This is what he saw: “A desolate country … given over wholly to weeds … a silent mournful expanse … a desolation … we never saw a human being on the whole route … hardly a tree or shrub anywhere. Even the olive tree and the cactus, those fast friends of a worthless soil, had almost deserted the country.” The land that Mark Twain saw was the way that the land looked for more than two thousand years. As foretold in the Bible, once the children of Israel were exiled, the land ceased to blossom.

Listening Hard for God

"Where there is no vision, the people perish" (Prov. 19 :18).
Waiting upon God is necessary in order to see Him, to have a vision of Him. The time element in vision is essential. Our hearts are like a sensitive photographer's plate; and in order to have God revealed there, we must sit at His feet a long time. The troubled surface of a lake will not reflect an object.

Our lives must be quiet and restful if we would see God. There is power in the sight of some things to affect one's life. A quiet sunset will bring peace to a troubled heart. Thus the vision of God always transforms human life.

Jacob saw God at Jabbok's ford, and became Israel. The vision of God transformed Gideon from a coward into a valiant soldier. The vision of Christ changed Thomas from a doubting follower into a loyal, devout disciple.

Escaping Egyptian Tyranny - Again

During the past month, a plague of locusts swept across Egypt and then into neighboring Israel. While not so uncommon, a number of news reports were quick to point out the significant timing of the occurrence—coming as it did just before the Passover and the Days of Unleavened Bread, which will be observed next week. At this time we reflect on God's deliverance of the ancient Israelites from slavery in Egypt. To free His people, God sent devastating plagues on Egypt, including locusts. In light of other recent events, there is much more to reflect on at this time as well.

It's been more than a month since I wrote the lead articles for the current issue of The Good News concerning the Arab Spring—covering Egypt's slide into Islamist tyranny and the drive toward an Islamic caliphate throughout the region and the wider Muslim world. Yet of course the threat to Israel remains. In fact, it may surprise you to learn that the Bible even foretells that slavery in Egypt and other lands lies ahead for many modern Israelites. I would like to have addressed this issue in the magazine, but length prevented me—and I'll still only be able to touch on it here.

The Man Who Was a Dresser of Sycamore Trees

Amos [Ā'mos]—burden-bearer or one with a burden.

1. This prophet of “judgment,”; which is the key word of the book he wrote, was a citizen of Tekoa, west of the Dead Sea (Amos 1:1; 7:8-16; 8:2).

Although he was one of the oldest of the prophets, we know little about Amos save what he himself tells us. He does not appear to have belonged to any rank or influence. The opposite is the case, seeing he styles himself a herdsman (Amos 7:14). 

He was no “professional prophet, speaking for a living.” Amos did not belong to the order of the prophets, nor had he been educated in the school of the prophets. The prophetic office was thrust upon him (Amos 7:14, 15). When the call came he exchanged the life of a shepherd and cultivator of sycamore trees for that of a prophet.

The Man Beloved of Jehovah

Benjamin [Bĕn'jamĭn]—son of the right hand.

1. The youngest son of Jacob and the only one born in Canaan; founder of a tribal family. His mother, Rachel, who died in giving birth to Benjamin, named him with her last breath Benoni “son of sorrow.” Jacob changed the name to Benjamin (Gen. 35:18, 24).

The prophecy of Jacob regarding Benjamin is short and easily verified. Personal courage and martial temperament, a characteristic of the Benjamites throughout history, are before us in Benjamin as a ravening wolf devouring the prey and dividing the spoil. 

Introducing the Eternal God

“I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the LORD I did not make myself fully known to them.”—Exodus 6:3

This Torah portion for this week, Vaeira, is from Exodus 6:2—9:35 and Ezekiel 28:25–29:12.

This week’s Torah portion is called Vaeira, meaning ‘and I appeared.’ But it isn’t a reference to something happening in this week’s portion; it is speaking about God appearing in the past – to Abraham, Isaac, and Jacob. It’s as if God were saying to Moses, “In the past I appeared to the forefathers in one way, but you will have a completely different experience. To the Patriarchs I was ‘God Almighty,’ but to you, I am ‘the LORD.’”

What was God trying to tell Moses?

The Sages explain that every name of God – and there are many of them – has a different meaning. Each name describes a different way in which we can experience God. The name revealed to Moses, “the LORD,” is the four-letter name, YHVH, which comes from these three terms: He was, He is, and He will be. This implies that any promise that God has made in the past is remembered in the present and will be fulfilled in the future.

Why does God sometimes address His words to Jacob and then to Israel even in the same verse of Scripture? I’m thinking about Isaiah 43:1.∼ Kathleen G.

Isa 43:1 But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine.

Dear Kathleen,

You make an excellent observation. Unlike Abraham, Sara or Joshua, who are never referred to by their original names once they are given a new one, Jacob occasionally remains Jacob even after he is renamed Israel. After the name change to Israel in Genesis 32:29, there are still many instances where Scripture talks about Jacob. In the instance to which you refer, both names appear in one verse.

In a nutshell and as a starting point, Jacob refers more to the individual family man while Israel refers more to his position as the head of a nation. Jacob has a dual nature as the patriarch who is both the father of the twelve tribes and the gateway to the ‘children of Israel’ as they morph into a nation. Though it is sometimes easier to spot than others, generally when he is called Jacob, it is in his private capacity as a father. However, when he is called Israel it is when he is acting as a towering figure whose life and all its details will impact the destiny of all who cleave to the God of Abraham for all times.

SABBATH : A Sign Forever

Signs are important. We could hardly get along without them. We have signs for road safety, for identifying stores, indicating dangers like poison, radiation or high voltage wires, for finding geographic destinations, or merely navigating our way through an airport or sports stadium.

Signs were also important in the ancient world, including the ancient nation of Israel. The God of Israel gave signs to his people and used them for their benefit. One of the most notable was, of course, the rainbow after Noah’s flood. Another was the Sabbath rest on the seventh day of the week. This sign was given to Israel “forever” (Exodus 31:17).

Ruth: Romance and Redemption

Ruth meets Boaz: Ruth 2

In Israel, the barley harvest began in the spring. The community in Bethlehem observed God’s law concerning harvesting: “When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest…. Leave them for the poor and the alien” (Leviticus 19:9-10).

"And Ruth the Moabitess said to Naomi, ‘Let me go to the fields and pick up the leftover grain behind anyone in whose eyes I find favor’" (Ruth 2:2). Illustration above by Dan Andreason; below by James Tissot

Ruth was both poor and an alien. She had few prospects in Judah, as Naomi had warned her. However, she was able to provide for Naomi and herself by working hard gleaning the grain left by the harvesters (Ruth 2:2).

There is an almost idyllic quality to the Bethlehem community described in Ruth, which — especially when one considers it existed during the turbulent period of the judges — testifies powerfully to the difference a few people living God’s way can make. Bethlehem would later become famous, first as the “town of David” and later as the birthplace of the Messiah (Luke 2:4-7).

“As it turned out, [Ruth] found herself working in a field belonging to Boaz, who was from the clan of Elimelech” (Ruth 2:3). Boaz was a “man of standing [Hebrew: ‘ish gibbor chail, implying Boaz was physically impressive and had noble character]” (verse 1).

Boaz asked his foreman who the stranger gleaning in the field was. The foreman replied that she was the young woman who had accompanied Naomi back from Moab. Boaz then told Ruth to continue gleaning in his field, and helped her far beyond the demands of the law. He even ordered his harvesters to make Ruth especially welcome, enabling her to gather extra barley.

Ruth then asked Boaz, “Why have I found such favor in your eyes that you notice me — a foreigner?” (verse 10). Ruth’s expression about finding favor in Boaz’s eyes, used by her on three occasions (verses 2, 10, 13), was a culturally appropriate way of showing respect. Ruth thus displayed the type of attitude the apostle Paul later taught Christians to have, when he said, “In humility consider others better than yourselves” (Philippians 2:3).

Like the Nazis, Islam Carries Deadly Agenda

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A short time ago, few ever heard the word Hamas. Today, that name is part of the daily vocabulary of populations across the Earth. The term is synonymous with another Islamic term, jihad, which is “holy war” in Arabic.

Here in Israel, we are facing the ongoing and relentless hatred of the Arab Islamic world, and recently fought a war of missiles sent from Gaza, the ancient homeland of the Philistines, from which the term Palestinian is derived.

Since vacating that area some years ago in an experiment of “Land for Peace,” the Palestinians under the rule of their elected Hamas leadership has chosen, instead of using that now Jew-free territory to create a viable economy and a peaceful life, to smuggle in and launch thousands of rockets into Israeli civilian towns and cities.

ISRAEL - The British Mandate

The British promised to create a Jewish state, but served their own Arab-linked interests as millions died in the Holocaust.   

by Rabbi Ken Spiro

World War I changed the map of the world. This huge conflict waged over four years (1914-1918) pitted the Allies (chiefly France, Britain, Russia, and later, the U.S.) and the Central Powers (Germany, Austria-Hungary, and the Turkish Ottoman Empire) against each other. The end result of the struggle was very dramatic:

• Russia of the Czars disappeared. In the midst of the war, and in some part because of it, the Russian Revolution succeeded, creating the Communist state known as the Union of Soviet Socialist Republics.

The History of Hatikvah

In celebration of Israel’s birthday we examine the history of our national anthem.

by Marnie Winston-Macauley

Israel, our homeland; a small country that stands for huge ideas and ideals. This small country took a barren desert, surrounded by enemies, and turned it into a lush land, wealthy in its values, and remarkable in its achievements for the region, and for the world.

With the anniversary of Israel’s independence upon us, let us celebrate by looking at our anthem, Hatikvah which has been the voice of Jews for over one hundred years.

The Miracle of Jewish History

by Rabbi Ken Spiro

In the final analysis, Jewish history makes no rational sense.

On January 16, 1996, then President of Israel, Ezer Weizmann, gave a speech to both Houses of Parliament of Germany. He gave this speech in Hebrew to the Germans, fifty years after the Holocaust, and in it he beautifully summed up what Jewish history is. He said:

"It was fate that delivered me and my contemporaries into this great era when the Jews returned to re-establish their homeland ...

"I am no longer a wandering Jew who migrates from country to country, from exile to exile. But all Jews in every generation must regard themselves as if they had been there in previous generations, places and events. Therefore, I am still a wandering Jew but not along the far flung paths of the world. Now I migrate through the expanses of time from generation to generation down the paths of memory ...

Israelis You Should Know: Golda Meir

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Lived: 1898-1978

Occupation: Teacher, Politician, Author

Why she’s impressive: After immigrating to Israel from the U.S. with her husband Morris in 1921, Meir served Israel in many key positions, including Israel’s envoy to Moscow, Minister of Labor, and Minister of Foreign Affairs.

After World War II, she traveled around the world to rally support for the establishment of the Jewish state. When she was elected Prime Minister of Israel in 1969, Meir became Israel’s first and the world’s third woman to hold such an office.

What Is Aliyah?

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In its simplest sense, aliyah is when a Jewish person immigrates to Israel – but this is part of a larger movement, the return of the Jewish people from exile around the world back to the land promised to them by God.

The term is derived from a Hebrew word meaning “to go up” or “to ascend,” referring to the journey to a land with exalted meaning for the Jewish people – the land of their spiritual ancestors.

For many Jews living outside Israel, making aliyah is a lifelong dream with deep spiritual motivation. As Rabbi Eckstein writes in his book How Firm a Foundation:

Proof of Ancient Bethlehem Discovered in Jerusalem

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Imagine living in a place so rich with history that significant archeological finds are commonplace. That’s the reality in Israel.

Case in point: the recent discovery of a seal, or bulla, that dates from the 7th or 8th century BCE found in routine excavations by the Israel Antiquities Authority (IAA) in the walls around Jerusalem National Park.

Eli Shukron, director of the excavation for the IAA, explains the significance of the discovery, “This is the first time the name Bethlehem appears outside the Bible, in an inscription from the First Temple period, which proves that Bethlehem was indeed a city in the Kingdom of Judah, and possibly also in earlier periods.”

For archaeologists this is important because the small clay seal provides evidence of what Christians and Jews have long known to be true -- that Bethlehem wasn’t a “fabled biblical town,” but a real bustling city filled with commerce and trade with neighboring towns. 

Turn, Turn, Turn

With gratitude to God, I write these words overlooking the walls of Jerusalem just two hours before the holyday of Sukot starts and just two miles from where King David himself celebrated Tabernacles. 

Yet, even while wrapped in Jerusalem’s eternal spiritual transcendence, I am typing on a first rate computer connected to high speed Internet in an air-conditioned office.

Many cities like Istanbul, Prague, and Tallinn display similar contrasts between ancient and modern.  But Israel’s ever-present ancient aura is the fuel propelling the country into modernity.

With fewer than 10% of the population of her four contiguous neighbors, Egypt, Jordan, Syria, and Lebanon, Israel’s Gross Domestic Product is about equivalent to the aggregate of those four countries.  Imagine if tiny Rhode Island produced more wealth than Georgia.  Instead, as you’d expect, Rhode Island’s GDP is about 1/10th of Georgia, which has about ten times the population of Rhode Island.

One explanation routinely offered for the abysmal economic performance by Israel’s four neighbors is Israel’s existence.  There are problems with that excuse.  One, they weren’t doing any better before 1948 or before they launched several unsuccessful wars against Israel.  Two, being surrounded by enemies, the monumental costs of self-defense impose a disproportionate burden upon the tiny Jewish state. 

Osteen Willing to Vote for Candidate of Different Faith

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Joel Osteen speaks at A Night of Hope with his wife, Victoria, at Yankee Stadium. (Joel Osteen Ministries )

For televangelist Joel Osteen, faith isn’t the primary determinant when it comes to voting for a president.

Appearing Tuesday night on CNN’s Piers Morgan Tonight, the Lakewood Church pastor said he would have no problem voting for a presidential candidate who holds a different set of beliefs than his own—and that includes Mormon Republican candidate Mitt Romney.

“That would not stop me from voting for somebody,” Osteen said. “I would look at the total candidate though—you know, what's their experience, what's their education, what do they stand for? I don't think I would vote for somebody just because they're a Mormon or anything like that.”

When Morgan asked about backing a Jewish candidate, Osteen didn’t think twice: “Sure, I could vote for a Jewish candidate—that's how our faith was started. They're God's chosen people in Scripture.” But as Morgan posed the hypothetical question of voting for a Muslim candidate, Osteen was a bit more hesitant.