Chukas

The Haftarah of Chukas relays the story of the shofet Yiftach. The most obvious connection between the parsha and the haftarah seems to be the description of Bnei Yisrael's journey from Egypt to Eretz Yisrael given by Moshe in the parsha and Yiftach in the haftarah. Nonetheless, there seems to be a more intertwined connection that connects Yiftach to an even earlier period in Jewish history, thereby delivering an additional message.

Yiftach is chased away from his home by his brothers and achieves great success on his own. There is obvious animosity between the family, yet when they come to him for help, Yiftach responds positively. Yiftach puts aside the history of animosity because he understands that, irrespective of any issues, one must answer the call of a Jew in need.

Avraham Avinu had a similar experience. Avraham understood that there was a riv bein mikne roeh Lot uven roeh mikne Avram - there was conflict between his people and Lot's. Avraham could no longer live in the same vicinity as Lot and so they part ways. Nonetheless, when Avraham heard of the trouble that befell Lot and the danger he was in, he sprang to action, putting aside all their differences to come to the aid of a brother in need.

The Navi tells us that Yiftach's family returned to ask him to be their leader. Yiftach responds halo atem s'naisem osi vategarshuni mibeis avi u'madua basem elai ata - you hate me and chased me away so why do you come back now. This same claim is made by Yitzchak Avinu. After Yitzchak achieves great success in the land of the Plishtim he is chased away and battles with the Plishtim about water wells. Upon witnessing the remarkable, heaven-sent success of Yitzchak, Avimelech approaches Yitzchak to suggest a treaty between them. Yitzchak responds madua basem elai v'atem s'naisem osi vateshalchuni me'itchem - why do you come to me? You hate me and chased me away from you. Yiftach's connection is not only with Avraham but continues with Yitzchak.

Just prior to Yiftach's commencement of the war against Amon, he prays to Hashem. The verse states vayidar Yiftach neder Lashem - Yiftach makes a neder (promise) to Hashem. If Hashem will grant him success in battle then he promises something in return. Yaakov Avinu acted similarly. Upon leaving his parents' home, Yaakov has a dream. Upon awakening, he realizes that he is in a special place and the verse states vayidar Yaakov neder - Yaakov makes a neder. He, too, says that if Hashem will watch over him and grant him success in his endeavors then he will do things in return.

These comparisons of Yiftach with epsisodes and acts of Avraham, Yitzvhak, and Yaakov are also acts that find comparisons in parshas Chukas. Moshe Rabbeinu is told that he will not be able to bring Bnei Yisrael into Eretz Yisrael. His role will end prior to their entry. Yet, immediately after this pronouncement by Hashem, Moshe begins the battles necessary to assure Bnei Yisrael's entry into the Land, even while knowing that the sooner they enter the land the sooner will end his role. He immediately confronts Midyan to assure Bnei Yisrael's success because when Bnei Yisrael are in need the call must be answered regardless of the personal consequences.

The idea of water wells also plays a prominent role in the parsha. The punishment of Moshe and Aharon occur through the well and Bnei Yisrael sing about the wonders of the well. The water well can cause great damage but it can also bring about miracles and salvation. The wells of Yitzchak brought about pain, anguish, and hatred but they also brought great bracha of success (Meah Shearim).

Lastly, Chukas also tells us of a neder made by Bnei Yisrael. After the battle with Canaan results in one Jew being taken captive, Bnei Yisrael seek salvation and make a neder to Hashem - vayidar Yisrael neder Lashem - if Hashem brings about their salvation then they will do something in return.

It is not merely that there are comparisons in both the parsha and the haftarah to Avraham, Yitzchak, and Yaakov, but that they are the same comparisons. There are numerous stories of the Avos but parshas Chukas and the haftarah of Chukas make reference to the same specific stories of the Avos: Avraham's battle against those that harm his family, Yitzchak's episode with the well, Yaakov's neder. What is the lesson?

If anyone had reason NOT to battle against the goyim, it was Avraham. Avraham epitomized chesed. Avraham was widely accepted by his neighbors and countrymen as nesi Elokim. War against his countrymen and neighbors would surely diminish his standing, endanger his security, and impact his influence upon others, hence undermine his life's mission. Avraham could have easily rationalized that the long term benefit of maintaining peaceful relationships outweighed the short term requirements of coming to the aid of his family. Instead, Avraham acted as a warrior. His brother was in need and he did not hesitate for even a moment to come to his aid. The potential consequences of his actions were inconsequential relative to the importance of helping a Jew in need.

If anyone had reason to act in violence against Avimelech, it was Yitzchak. Yitzchak epitomized gevurah and mishpat. Avimelech expelled Yitzchak from his land and actively and overtly hated him. Yitzchak could have easily rationalized that there could be nothing positive from negotiation or reconciliation with Avimelech. Yet, Yitzchak acted in peace. Yitzchak chose the path of peace hoping that even a partial avoidance of confrontation would benefit his family.

Rarely are life's circumstances clearly black and white. We are often unsure of the proper path to take and there are often valid arguments for each side. Sometimes, the headstrong need to act in peace and the passive need to act with strength and aggressiveness. Our knowledge of the right path is limited. There is only one thing we can do to assure success: neder Lashem. We must seek out the guidance of Hashem and His Torah, ask for his kindness and protection so that whatever decision is made will procure positive results. The parsha is informing us that whether we choose to act forcefully or peacefully with the nations of the world, the formula for success is simple: neder Lashem. The Torah is informing us that if we make a neder Lashem, if we put our trust and faith in Hashem, if we earnestly pray for his guidance and protection then the decision made - regardless of the position in which it falls on the spectrum - will be a successful one. Whether the decision employs the chesed of Avraham or the battles of Avraham, the gevurah of Yitzchak or the peace treaties of Yitzchak, the battles of Moshe and Yiftach or the peaceful miracles of the well and the reconciliation of Yiftach and his family, ultimately, success is dependent upon the extent, the power, and the commitment of our neder Lashem.