Parashat Chukat: Who Is the True Guardian of Israel?

A Reflection on Alliances, Leadership, and Bitachon*

Recent developments in the political and diplomatic arena once again bring before us a very old question—one that is not only political, but deeply rooted in emunah: upon whom does Klal Yisrael truly rely?

Donald Trump recently said that without the United States—and without his own actions—Israel would not exist, adding that without his intervention Israel “wouldn’t be around for two hours.” Whatever one makes of such statements, they have a way of sharpening the question for us: where does real security come from?

At the same time, reports about the fourteen-point Islamabad Memorandum of Understanding concerning Iran—including proposals for a ceasefire, a period of negotiations over its nuclear program, and large-scale reconstruction plans—have raised concern in many circles. Whether or not every detail materializes, it reflects a familiar pattern in international affairs: the belief that concessions and agreements alone can restrain those who openly declare hostility toward Israel. History has not always been kind to that assumption.

The Torah does not reject diplomacy. And it certainly does not diminish the value of friendship among nations. *Hakarat hatov* is a yesod gadol in Torah life. We are מחויב to recognize good, to appreciate support, and to express sincere gratitude to those who stand with Am Yisrael in times of need.

But gratitude is not dependence. Appreciation must never quietly replace bitachon in Hashem.

This is not a new struggle. All through Tanach, the Nevi’im warn—sometimes gently, sometimes very sharply—against placing ultimate trust in human alliances instead of the Ribbono shel Olam. Yeshayahu Hanavi says it clearly:

> “Woe to those who go down to Egypt for help… but do not look to the Holy One of Israel, and do not seek Hashem.” (Isaiah 31:1)

Jewish history has echoed this again and again in very real ways. In the years leading up to the Six-Day War, France was Israel’s main supplier of aircraft and defense equipment. It was widely assumed that this support was stable and dependable. Yet just before the war, President de Gaulle imposed an arms embargo, and overnight Israel found itself in a far more vulnerable position than anyone had expected.

The point is not politics. It is something deeper and more constant: nations have interests, and interests shift. Governments change, policies change, alliances change. Only the Ribbono shel Olam does not change.

As David HaMelech says:

> “Some trust in chariots, and some in horses, but we will call upon the Name of Hashem our God.” (Tehillim 20:8)

And again:

> “Do not trust in princes, in the son of man, for there is no salvation in him.” (Tehillim 146:3)

This does not mean, chas veshalom, that we step back from hishtadlut. On the contrary—the Torah demands responsible action in the world. We are obligated to protect life, to plan wisely, to strengthen security, and to stand firm against those who seek to harm us.

David HaMelech himself went out with nothing more than a sling and stones to face Goliath. Yet the pasuk that defines that moment is:

> “For the battle belongs to Hashem.” (I Shmuel 17:47)

This is the balance of Torah life: full hishtadlut on one hand, and deep, quiet bitachon on the other—that the outcome is never finally in our hands.

The Ramban writes at the end of Parashat Bo that the open miracles of the Torah are meant to train us to recognize the hidden hand of Hashem within history. What looks like diplomacy, strategy, or military strength is never the full picture—it is only the outer layer of a deeper Divine directing of events.

Jewish history itself bears this out. Empires that once stood at the centre of the world—Egypt, Assyria, Babylon, Persia, Greece, and Rome—each believed their strength would last forever. Yet each in turn became history, while Am Yisrael continues to live.

That continuity itself is a testimony.

A quiet but powerful reminder that human strength is never the final guarantee of survival.

Every Jew still says each day:

> “Behold, the Guardian of Israel neither slumbers nor sleeps.” (Tehillim 121:4)

These words have accompanied Klal Yisrael through every generation—through light and darkness, exile and return—and they are no less true today.

This idea comes into even sharper focus in **Parashat Chukat**.

Parashat Chukat begins with the mitzvah of the Parah Adumah, the ultimate *chok*—a mitzvah beyond human understanding. It teaches that there are parts of Torah, and parts of Divine guidance in the world, that are not meant to be fully grasped by the human mind. And yet, we are still asked to trust.

The parashah continues with Klal Yisrael moving through a series of difficult moments in the midbar—thirst, complaint, confusion, and conflict. And yet, even when things are not understood, Hashem’s guidance never leaves them.

That is the yesod: bitachon is not dependent on clarity. If anything, it is דווקא in moments of uncertainty that emunah becomes real.

Parashat Chukat teaches that what we see is never the whole story. Beneath what looks like political movement, military strategy, or diplomatic negotiation, there is always a deeper hanhaga—even when it is hidden from us.

In practical terms, Israel is certainly required to strengthen its defenses, act with chochmah and gevurah, and protect its citizens. Alongside that, there is also an inward avodah: to strengthen Torah and mitzvot, to deepen tefillah, and to build achdut within Klal Yisrael.

As Zechariah Hanavi teaches:

> “Not by might, nor by power, but by My spirit, says Hashem of Hosts.” (Zechariah 4:6)

At the end of the day, hishtadlut is required, hakarat hatov is required, and seichel is required—but the real bitachon belongs only to Hashem.

Those who shape policy and sit at the centre of international agreements carry serious responsibility. History has shown that arrangements built on concessions to openly hostile regimes, or on assumptions detached from reality, rarely bring lasting security. They may delay danger, but they do not remove it. These decisions therefore require clarity, historical awareness, and a steady sense of proportion.

And yet—even the most carefully considered human agreements cannot determine the ultimate destiny of Israel. That remains תמיד in the hands of Hashem, Who guides His people with patience, mercy, and unwavering care.

He guided our Avot. He sustains us today. And He will continue to watch over His people in every generation—so that no power in the world, however strong or confident, can ever define the destiny of Klal Yisrael.

**Shomer Yisrael, guard the remnant of Your people;
do not let Israel be lost—those who proclaim “Shema Yisrael.”
Shomer Am Echad, guard the remnant of the one nation;
do not let the one nation be lost, who declare Your unity: Hashem Elokeinu, Hashem Echad.**