Be bold as a leopard.
ETHICS OF THE FATHERS 5:201
We were like grasshoppers in our own eyes —and so we were in their eyes.
NUMBERS 13:33
In the previous class, we explored the Rebbe’s insight that the struggle for the Land of Israel is not merely a physical battle. More fundamentally faith, commitment and passion are the key determinants of who will ultimately win the war. The Rebbe emphasized the importance of returning to authentic Jewish values as the key to prevailing in this conflict. Building on this point, we will delve into the Rebbe’s analysis of the inner psychological factors that undermine Israel’s resolve, leading to self-defeating policies.
Israel has time and again acted against its own interests in areas such as: poor military decisions, dangerous concessions to enemies, capitulating to international pressure, and a weak stand against domestic terrorism. At the root of these self-sabotaging behaviors, the Rebbe discerned a lack of Jewish pride. This “exile mentality” undermines the Jewish people’s ability to assert their interests. Those afflicted with this mindset are reluctant to take the strong stand necessary for security. To counter this, the Rebbe prescribed cultivating an attitude of Jewish pride and confidence in the Jewish people’s Divine mission.
In this class, we will explore the Rebbe’s insights into this dimension of the struggle for Israel. We will uncover the root causes of the challenges facing the Jewish people in their quest for security in their homeland. More importantly, we will delve into the Torah-based tools the Rebbe offered to transform these mindsets. These provide a framework for fortifying Jewish pride, resilience, and determination. Not only can these tools help resolve the conflict in Israel, they can also serve as a guide for cultivating an authentic Jewish perspective and countering the scourge of antisemitism wherever it may arise.
The Challenge
Checking our Values
The Rebbe argues that the root cause of concessions is a lack of Jewish pride. Instead of embracing their identity, some Jews seek external validation:2
The root of all these troubles lies in following the approach that “the House of Israel is like all the nations”3 — believing that the Jewish people need to adopt the ways of the gentiles. In reality, the Jewish people are a “light unto the nations,” [exemplars of moral and spiritual leadership].4 Yet, they act in the opposite manner, striving to imitate any practice they see among the gentiles.
Jewish tradition offers wisdom that the Jewish people can share with the world. However, many Jews feel drawn to imitating other cultures. The Rebbe elaborates, explaining that Israel’s decisions are influenced by misguided concern over potential international responses rather than by Jewish values and identity:5
This behavior stems from an inferiority complex and fear of the non-Jewish world — the “foreign god”6 within the Jewish psyche. It manifests as a constant obsession with the question: “What will the gentiles think?”
A Jew who falls into this mindset is in a deep state of internal exile. While the Jewish people as a whole are in a physical exile, such an individual also exiles his own soul.
Therefore, he seeks validation from the non-Jewish world. When a gentile gives him attention, engages him in conversation, or bestows upon him the “privilege” of a handshake or pat on the shoulder, he is willing to sacrifice everything, G‑d forbid, to please the gentile.
The Rebbe contrasts this attitude with the ideal Jewish self-concept of a confident individual who fulfills G‑d’s bidding. He laments that some Jews’ commitment to Judaism is confined to the private sphere, while in public matters they act as if G‑d does not exist:
This behavior is the opposite of [the proper Jewish self-concept, characterized by commitment to G‑d’s Will and dedication to fulfilling His commandments, acting as] “the mighty ones who do His bidding, to obey the voice of His word.”7
In his private life, he may be a religious Jew; but when it comes to communal matters, he acts as if the Creator of the world does not exist, G‑d forbid!
The core issue is whether one recognizes G‑d’s sovereignty over all worldly powers. The Rebbe asks: Do we truly believe in a Master of the Universe,8 Who is the “Master” of Washington, London, Paris, and all other world capitals?
Some Jews capitulate citing the following rationale:
What does the Code of Jewish Law have to do with politics? It is impractical and irrelevant in this context. When it comes to worldly affairs, I am the “wise one” — the diplomat who knows how to find favor in the eyes of the gentiles.
The Rebbe articulates the dilemma: Should Israel’s diplomatic approach be guided by a Jewish perspective, or should it align with prevailing political trends?
The dispute is not merely about conceding a portion of Israel. The core disagreement revolves around: Is there a “Master of the Universe”?
The Rebbe argues that the real question is whether the Jewish people truly believe in the Torah’s teachings, or merely pay lip-service. The Rebbe expresses a prayer that the Jewish people will adopt confidence rooted in faith and that this shift will positively impact Israel’s global standing.
May each and every one of the Children of Israel conduct themselves in a manner of “the mighty ones who do His bidding, to obey the voice of His word,” knowing that when one behaves according to the directive of the Code of Jewish Law, they are under the protection of the Creator and Ruler of the world, and “the hearts of ministers and kings are in G‑d’s hands!”9
Adopting a proud, authentically Jewish perspective is not only idealistically correct, but also leads to favorable practical outcomes. By following G‑d’s Will, the Jewish people merit Divine intervention in world affairs, shaping events positively.
Like Grasshoppers: All a Matter of Self-Perception
The Rebbe looks to the biblical story of the spies as a paradigm for understanding Israel’s contemporary concessions. Moses sends spies to scout out the Land of Israel before leading the Jewish people to conquer it.10 The spies returned with a disheartening report: “We were like grasshoppers in our own eyes, and so we were in their eyes.”11
The Rebbe12 offers profound insight into the psychological dynamics at play. He suggests that the ancient inhabitants of the Land viewed the Israelites as “grasshoppers” precisely because that is how the Israelite spies perceived themselves. The spies’ self-perception shaped how they were seen by others.
In contrast, Joshua and Caleb, the dissenting spies who ultimately led the Jewish people into the Land of Israel, confidently declared: “G‑d is with us.”13
The Rebbe identifies the contemporary “spies” as those who advocate for defeatist mindset when it comes to governing the Land of Israel:14
The contemporary “spies” are those who advocate governing the Land of Israel with the mentality of “we were like grasshoppers in our own eyes”. This mindset is [characterized by] fear towards the gentile nations, just as the [biblical] giants [inhabiting ancient Canaan] were perceived [as a threat] by the spies.
This “grasshopper” mentality, which prioritizes appeasement over asserting Jewish rights, is a form of spiritual and political weakness. It mirrors the failure of the biblical spies who, consumed by fear, lost faith in G‑d’s promise.
The Rebbe acknowledges the gravity of the pressure Israel faces from the international community:
The gentile nations are the majority, and exert immense pressure on Israel. Let no one claim that this pressure is insignificant. The pressure is constant and overwhelming, often manifesting as threats to withhold aid, money, and weapons.
Despite the gravity of the pressure, the Rebbe counsels the leadership to learn from Caleb and Joshua’s faith.
Yet despite this overwhelming pressure, Caleb and Joshua resolutely declared:15 “If G‑d is with us, we will prevail, no matter the odds.”
The Rebbe argues that an inferiority complex creates a self-fulfilling prophecy, emboldening our adversaries to demand more concessions. He suggests that the world would have accepted Jewish control of Israel if not for the Israeli leadership’s fear:16
The nations would have made peace with the Jewish people’s ownership of the Land of Israel — if not for the fact that they saw the Jewish people behaving in a manner of “we were like grasshoppers in our eyes,” and therefore, “so we were in their eyes.”
The Rebbe often compared “Peace Now”17 (and the same would apply to its many contemporary iterations) to the biblical spies. He saw their concessionary attitude and fears as stemming from a lack of faith and a willingness to compromise on Jewish values out of fear.18
A Leaf Rustling in the Wind: Overestimating Threats
The Torah warns that if the Jewish people fail to follow G‑d’s Will, they will be punished with irrational fear, vividly characterized as:19 “The sound of a driven leaf will send them fleeing as though from a sword.” The Rebbe saw this as a metaphor for the unwarranted weight given to threats against Israel, such as the withholding of aid, economic boycotts, political isolation, and the like. While these threats sound ominous, they often amount to mere rhetoric. Just as a rustling leaf poses no real danger and should not provoke terror, these threats should be recognized for what they truly are — largely insubstantial. The Rebbe expressed his hope that the Jewish people not fall victim to this irrational fear and instead face challenges with courage and faith:20
May it be G‑d’s Will that the Jewish people cease to fear “the shadow of the mountains”21 challenges that appear daunting. In truth, these are not real “mountains” at all; they are merely the “sound of a driven leaf”— a detached leaf separated from the tree that gives it life. The Torah acknowledges that there may be some among the Jewish people who, G‑d forbid, succumb to the fear. It may be so intense that they convince other Jews to share their trepidation. However, the Torah clarifies: a Jew must not fear the “sound of a driven leaf”!
The antidote for this irrational fear lies in realizing its baselessness, and understanding that one should fear only G‑d. As the Rebbe frames it:22
The only legitimate fear is fear of G‑d, as [exemplified by] Joseph’s declaration: “I fear [only] G‑d.”23 When one fears the Holy One, blessed be He, this nullifies all other fears. This holds true even if the fears are substantive. How much more so does it apply when the fears are [as insubstantial as] a “driven leaf” — and in our case regarding threats facing the Jewish people, the fears are even less significant than that.
Fear can undermine even the most powerful warrior. It erodes morale and paralyzes one’s ability to act decisively in the face of adversity. The Rebbe recognizes the corrosive effects of fear and the need for the Jewish people to overcome it. When the Jewish people realize that many of the threats they face are of no substance, they can dispense with fear.
Exile of the Soul
As we have seen, the Rebbe labeled this lack of self-esteem, fear, and tendency towards making concessions an “exile of the soul.” On a simple level, exile refers to being displaced from one’s physical home. However, following earlier Chassidic thought, the Rebbe expanded that exile has a spiritual and psychological dimension — “exile” from one’s ideal spiritual space.24 This mindset of inner exile, of being trapped within non-Jewish values, conceptions, and hierarchies, is the ultimate reason Jewish people continue to make self-destructive decisions. The key to overcoming this predicament is a psychological paradigm shift, a resolution to break free from this exile. Jewish people who find themselves “stuck” in this detrimental mindset must first recognize it. Then they can take active steps to liberate themselves from its grip, including turning to G‑d in prayer and beseeching Him to grant them the strength and clarity to break free. As the Rebbe expressed these points:25
There are Jews who have entered a state of profound inner exile, whether they reside outside the Holy Land or within it. [This exile manifests as] an “inferiority complex” and an overwhelming fear of gentiles and gentile culture, which leads them to act contrary to the will of G‑d and Torah in all matters relating to the security of the Land of Israel. May it be His will that “a spirit from above will flow upon them”26 and they will cry: “carry me out of Egypt!”27 May they beseech the Holy One, blessed be He, to extract them [from this exile] and raise them above all limitations and boundaries!
The Solution
Developing Inner Resolve
The Rebbe’s antidote to psychospiritual maladies he diagnosed consists of cultivating an alternate mindset based on Jewish values. This process begins with the chassidic ethos of inner resolve and not allowing oneself to be swayed by external opinions.28 As we have seen, the Rebbe illustrated this principle with the example of Joshua and Caleb, who stood firm in their faith and conviction, even in the face of the overwhelming majority of the spies’ cowardice. The Rebbe noted that the Code of Jewish Law codifies the Rabbinic teaching to “be bold as a leopard,”29 emphasizing that one must not be fazed by anything.30
The Rebbe further reinforced this idea by invoking the biblical example of Mordechai, who stood strong in his commitment to Jewish values defying the powerful Haman. Mordechai’s resolve serves as a paradigm for the core mindset that Jewish people must cultivate in order to ensure their security in the Land of Israel.
This attitude is characterized by strength and the ability to respond with resolve when bullied into making concessions that undermine Jewish interests. The Rebbe emphasized that the ultimate source of this strength is an unshakable commitment to the Torah, which is the true source of Jewish power.
A | Do Not be Daunted
Sarah Reclaiming Hebron as a Jewish Burial Ground
As an illustration of this mindset, the Rebbe cited the actions of women who played a pivotal role in reestablishing the Jewish settlement in Hebron, nearly 50 years after the Jewish community had been expelled following the tragic 1929 Hebron massacre, perpetrated by the city’s Arab residents. Although Israel reconquered Hebron during the Six-Day War in 1967, the Israeli government initially forbade Jews from resettling the city.
Sarah Nachshon, a courageous Chabad woman and pioneering resident of the Jewish community in Kiryat Arba on the outskirts of Hebron helped break the restrictions on Jewish settlement in Hebron.31
On March 5, 1975,32 Sarah and her husband Baruch, a famed artist, celebrated the birth of their ninth son. As residents of Kiryat Arba, they gave their son a bris milah (circumcision) at the Cave of the Patriarchs. The bris was celebrated with fanfare, although the Israeli army arrested Baruch for performing the bris ceremony which included wine, offending local Muslim sensibilities.
Tragically, just five months later, in the summer,33 the infant, Avraham Yedidyah, passed away from sudden infant death syndrome (SIDS). Sarah made the resolute decision to bury her son in Hebron despite the government’s strict prohibitions. Her heroic actions created the first significant crack in the long-standing ban on Jewish presence in the city. Nachshon recounts her experience:34
When my five-month-old son, who was born in Hebron and received his circumcision at the Cave of the Patriarchs, passed away, I decided that I must bury him in the Old City of Hebron. I conveyed my wishes to Rabbi Moshe Levinger, the Rabbi of Kiryat Arba, who transmitted my request to the Prime Minister’s office. Prime Minister Yitzchak Rabin and Defense Minister Shimon Peres expressly forbade the burial. I was not sure what to do. I called Rabbi Gedalia Koenig35 of Jerusalem, who encouraged me to act upon my wishes. He told me that the cemetery was the key to the city. “If you take back the cemetery,” he said, “you will have taken back Hebron.” This gave me the strength to follow through.
On my way from the hospital in Jerusalem to Hebron, soldiers stopped me. After two hours had passed, the Head of IDF’s Central Command arrived and told me that I had two choices: “Either bury your son in Jerusalem or Kiryat Arba, since we intend to relinquish the Old City of Hebron to the Arabs.” Incredulous, I responded, “How can you relinquish Hebron? It is one of the holiest cities in Israel!” He told me, “No fairytales. Forget about it.” I decided that no matter what, I would bury my son in Hebron. Many soldiers came to prevent me from driving further, so I got out of the car and began to walk down the highway towards Hebron. I passed roadblock after roadblock. Finally, they said that the Defense Minister [Shimon Peres] had relented and allowed the burial — as I heard over the soldier’s radio, “Let the madwoman from Hebron go and bury her son.” At that point, the soldiers drove me to the cemetery. It was dark when we came to the cemetery. Many soldiers and residents attended the burial. I spoke at the burial and said, “Abraham purchased a burial plot for his wife Sarah here in Hebron. My name is Sarah, and I have now brought my son Abraham to be buried in Hebron, more than 3,000 years later.”
Nachshon’s determination served as a step for Jewish people to return to Hebron.36 However, her contributions to the rebuilding of Jewish life in the city did not end there.
Beit Hadassah: Reclaiming Hebron as a Living Jewish City
Beit Hadassah, a building in Hebron purchased by Jews in 1893, had served as a hospital, providing free medical care to both Jews and Arabs, until Arab mobs vandalized it in the 1929 Arab riots. Beginning in 1975, a group of yeshivah students began to clean the abandoned building, and attempted to resettle it.37 However, the Israeli government, concerned about provoking the international community and the Arab world, repeatedly removed them from the premises and ultimately jailed them. This struggle lasted until 1979.
In response to the government’s restrictions on Jewish residence in Hebron, a group of courageous Jewish women made a bold move. The group was led by Sarah Nachshon and Miriam Levinger,38 a prominent leader of the Gush Emunim movement, which worked to resettle Jewish communities in Judea and Samaria.39 These 15 brave women, along with their 35 children, moved into Beit Hadassah and remained there for ten months, defying the government’s orders and asserting their right to live in the historic Jewish city. As Sarah Nachshon tells the story:40
It all began during a gathering at Rabbi Moshe Levinger’s home, which my husband Baruch attended. These gatherings were held frequently to strategize how we could ensure a Jewish presence in Hebron. In 1979, we were deeply concerned about Hebron’s future, especially after Begin signed the Camp David Accords and banished the Jewish settlement at Abu Rhodes in the Sinai Desert.41 With Yamit, also in the Sinai, scheduled to be cleared out next, we feared that Hebron and Kiryat Arba would follow.
My husband proposed that we establish a settlement in Hebron to cement the Jewish claim. We decided that women would lead this effort as Begin, being a gentleman, would not forcibly remove women. The following morning, Miriam Levinger came to my door and we began discussing the details. Due to the government tapping our phones, we went from door-to-door to gather women who would join us, and collected supplies.
One night, at 2 A.M., we loaded our children and supplies into a truck and drove to the street behind Beit Hadassah. With the help of yeshivah students from Yeshivat Nir in Kiryat Arba, we climbed up a ladder and went through a window to get into the building. Once inside, the children began singing, which surprised the soldiers guarding the building outside. They asked, “How did you get here?” to which one of the three-year-old children innocently replied, “The Patriarch Jacob carried us in on a ladder.”
The women and children lived in Beit Hadassah without running water, and since the government would not permit them to reenter once they left, they stayed. Ultimately, this brave protest led the government to partially capitulate and allow some Jewish settlement in Hebron, paving the way for the admittedly limited Jewish presence in the city today. In the early months of their time in Beit Hadassah, the Rebbe approvingly referred to the bravery of Sarah Nachshon and the women who were with her as the antithesis of the spies’ fearfulness. As he said:42
May it be G‑d’s will that, the Israeli government will learn from the “righteous women of Israel” who “cherish the Land”43 and the Code of Jewish Law. These women conducted themselves in a manner contrary to the perspective of the biblical spies who said, “we were like grasshoppers in our own eyes.” These [courageous] women conquered Hebron!44
Several months into their stay in Beit Hadassah, Nachshon began to have doubts. Although the women and children had stayed in the building for months, no progress appeared to have occurred. Uncertain of how to proceed, she sent a letter to the Rebbe requesting guidance. The Rebbe responded in a public address, saying:45
Today, I received a letter from a woman who has been living in Beit Hadassah in Hebron for months, with many young children. [Shockingly,] she is being disallowed from living in Hebron by fellow Jews! The army, which engages in self-sacrifice to protect Israel, has been deployed to forbid more Jews from entering Beit Hadassah, a building that everyone, even the Arabs, admit belongs to the Jews! The army does not allow any Jewish men into the building. This woman asked me — how much longer will this last? What can I answer her? She tells me that she is there with other righteous Jewish women.
The Rebbe had a dilemma. While he valued Nachshon’s self-sacrifice, he could not tell young women and children to keep living in substandard conditions. The Rebbe continued, stating that the government was shirking its responsibility. He drew a parallel to a biblical story:
This situation is reminiscent of the Torah’s story about the daughters of Tzelafchad, who approached Moses, the leader of the generation, and requested an inheritance in the Land of Israel. Even Moses, [the great spiritual leader and prophet,] did not know what to answer them. He told them, “I must bring your question to G‑d.” The Holy One, blessed be He, responded to Moses, saying, “The daughters of Tzelafchad are correct. Give them an inheritance in the Land.”46
The Rebbe concluded:
If the women in Hebron have such great affection for the Land of Israel, the People of Israel deserve to conquer Judea and Samaria.
Nachshon recalls that the Rebbe’s encouragement gave her the resolve to remain in Beit Hadassah with her children for several more months. Ultimately, as a result of the women’s tenacious insistence on remaining in Beit Hadassah, the government allowed the space to be reclaimed by Jewish people. This served as another important stepping stone toward renewing the Jewish community in Hebron.47
B | Jewish Power
The Rebbe’s antidote to the pressure on Israel to make concessions was always to stand firm against the pressure. The ultimate source of the ability to do so, according to the Rebbe, is the Torah and uncompromising commitment to its values. To articulate this point, the Rebbe considers the verse:48 “The L‑rd will give strength to His people; He will bless His people with peace.” The Midrash explains that “strength” refers to Torah.49 Commenting on this point, the Rebbe observes:50
Consider the verse: “The L‑rd will give strength to His people.” The Midrash explains that this verse refers to the Torah, which has several names. Why does this verse specifically use the term “strength”? Why not simply say, “The L‑rd will give the Torah to His people”?
[The choice of the word “strength” is significant.] It demonstrates that although “the Holy One, blessed be He, found no better vessel for holding blessing for [the People of] Israel than peace,” peace must be prefaced with “The L‑rd will give strength to His people.” [True peace can only be achieved when the Jewish people are imbued with the strength that comes from Torah.]
It is insufficient to merely study and observe Torah. Rather, one must embody the Torah with “strength” — with firm, unwavering commitment. Moreover, it is said, “There is no strength except Torah.” This means that a Jew’s strength and fortitude come from the Torah and nothing else — not from power, honor, nor money.
When we conduct ourselves in this way, [committed to the Torah,] the second part of the verse will also be fulfilled: “The L‑rd will bless His people with peace.”
Summary
In this class, we explored the Rebbe’s analysis of the psychological factors undermining Israel’s resolve in the struggle for the Land of Israel. The Rebbe diagnoses the root causes of self-defeating policies: a lack of Jewish pride, an assimilationist tendency, and an “exile mentality.” The exemplar of these challenges are the biblical spies who spurned G‑d’s gift of the Land.
The Rebbe’s prescription for overcoming these challenges is cultivating authentic Jewish pride and strength. Many of the apparent challenges are illusory, a mere “leaf rustling in the wind.” Others are real, but a resolute mindset and tapping into the well of Torah values allows us to overcome them. This offers us an infinite source of resilience and courage.
We are called to emulate the biblical heroes, Joshua and Caleb, who stood up to the majority of cowardly Jewish leaders, thus inheriting the Land. We must learn from Mordechai, who was fearless against mortal danger at the hands of one of the world’s most powerful political leaders. Finally, we can learn from the contemporary example of Sarah Nachshon and the women who accompanied her who stood strong in their faith against a government that capitulated under international pressure.
Comment Below:
- Why do you think that Jews of modern times are afraid to be visibly proud of their Judaism?
- If you could ask Sarah Nachshon one question, what would it be?
- What is one small action you can take today to cultivate your Jewish pride?
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