Drash – Beha’alotecha

Rabbi Sam Zwarenstein

Emanuel Synagogue

Rabbi Daniel Goldfarb tells the story of a young monk who joins a silent monastery. The rules are simple, the abbot explains: “You may speak two words every ten years”. After ten years the young monk says “Bed hard.” Ten years later, “Food bad.” After 30 years he tells the abbot, “I quit.” The senior monk looks at him and says, “I’m not surprised, all you’ve done since you got here is complain.”

While humorous, this story illustrates a common human disposition. When confronted with difficulties, people frequently find it easier to identify problems than to propose solutions.

This week’s parashah presents a classic example. The Israelites approach Moses with a familiar grievance. They are tired of the manna. They remember the fish, cucumbers, melons, leeks, onions, and garlic they ate in Egypt, and lament their current circumstances.

Their complaint is relatable. Life in the wilderness is difficult. Yet there is something missing from their words. They identify the problem, but they offer no way forward. They do not ask how they might improve the situation. They do not suggest alternatives. They simply complain.

Moses himself then reaches a breaking point. Overwhelmed by the people’s demands, he turns to God; “I cannot carry all these people by myself, for it is too much for me” (Numbers 11:14).

Moses’ response is remarkably similar to the Israelites. He describes the burden, but he sees no path through it. The problem feels so overwhelming that he asks God to remove him from it altogether.

The Torah provides a profound lesson regarding leadership and life. Identifying a problem is essential, but it represents only the initial step. Genuine growth begins when we ask a different question. What actions can address the issue? Many individuals can point out what is wrong, but fewer are willing to invest the effort required to improve it.

The distinction between a critic and a builder does not lie in their ability to recognise problems, as both perceive the same reality. The builder, however, refuses to stop at criticism and instead asks, “How can I help?”

This mindset yields at least three significant benefits. First, it demonstrates ownership. Rather than remaining detached from the problem, you become invested in its resolution. Second, it creates hope. While complaints focus on obstacles, solutions emphasise possibilities. Even an imperfect solution shifts the conversation toward progress. Third, it inspires others. Individuals are naturally drawn to those who contribute constructively. Solutions generate energy, whereas complaints diminish it.

God’s response to Moses illustrates this principle fittingly.

God could have rebuked Moses. Instead, God addresses the problem itself, saying; “Gather for Me seventy of Israel’s elders of whom you have experience as elders and officers of the people, and bring them to the Tent of Meeting and let them take their place there with you” (Numbers 11:16).

Rather than expecting Moses to carry the entire burden alone, God creates a support structure. Leadership becomes shared. Responsibility becomes distributed. A challenge that seemed impossible suddenly becomes manageable.

God does not eliminate the problem. The people will continue to complain. The journey through the wilderness will remain difficult. Instead, God provides a framework for addressing the challenge.

This represents one of the Torah’s most enduring lessons. Success is rarely achieved by waiting for problems to resolve themselves. Instead, success arises from building systems, partnerships, and communities that enable us to confront challenges collectively.

The Sanhedrin that eventually emerged from these seventy elders became one of Judaism’s greatest institutions. What began as a response to a crisis became a model of collaborative leadership for generations.

Every family, community, workplace, and congregation faces challenges. The question is not whether problems will arise. They always will. The real question is how we respond. Do we stand on the sidelines and complain? Or do we become part of the solution?

The Israelites saw a problem and demanded that someone else fix it. God saw a problem and created a structure that empowered people to solve it together.

The Torah invites us to do the same. Whenever we encounter something that is not as it should be, we can ask ourselves one simple but transformative question. What solution can I offer?

Anyone can identify a problem. However, it is those who help build solutions who ultimately change the world.

Shabbat Shalom.
Rabbi Sam Zwarenstein