When we examine the Book of Bamidbar, we can clearly divide it into two distinct sections. The first part — from Parshat Bamidbar through Korach— deals with the generation that left Egypt. The second part — from Parshat Balak until the end of the book — focuses on the generation entering Eretz Yisrael. Parshat Chukat, our Parsha, serves as the turning point between these two eras.

The first generation is a passive one. Hashem took them out of Egypt with open miracles, fed them with manna from Heaven, surrounded them with the Clouds of Glory, and gave them the Torah at Har Sinai. They were led by Moshe Rabbeinu — a leader whose radiant presence overshadowed all others. Their sins — from the complainers, to the sin of the spies, to Korach — reflect an underdeveloped sense of self, clashing with the Divine Will.

In contrast, Parshat Chukat marks the beginning of a transition. In the fortieth year, the previous generation passes away. Miriam and Aharon die, and Moshe is told he will not enter the Land. At this point, Bnei Yisrael begin taking initiative: they fight their own battles, sing their own songs (“Az Yashir Yisrael”), and even send spies (“VaYishlach Moshe l’ragel et Ya’zer”) — without any criticism.

In Parshat Pinchas, we see the full emergence of this new, active generation. After Bnei Yisrael fall into sin with the daughters of Moav and the worship of Baal Peor — “VaYitzamed Yisrael l’Baal Peor” — Pinchas rises “from among the people”, takes a spear into his hand, and strikes Zimri and Kozbi. He acts zealously for Hashem, not by command, but from his own initiative — and is rewarded with a covenant of peace from Hashem.

Later in the parsha, the daughters of Tzelafchad step forward to request their inheritance in the Land – with clarity and confidence. Rashi praises them: “Ken bnot Tzelafchad dovrot – they spoke properly!” This is a generation that understands Torah as a living engagement with the reality of life and steps forward to claim its portion. Yehoshua is appointed as the next leader – not for being the greatest prophet, but because he has ruach – the ability to relate to each individual according to their own path.

What do we learn from all this?

First, each generation requires its own approach. What worked for the generation of the Exodus does not suit a generation tasked with building and settling the Land. So too in our own day: we must understand the spirit of our times and the responsibilities it demands. We cannot rely on miracles or otherworldly leaders — we must take action: in spirit, in heart, and in deed.

Second, this message is especially relevant during the days of Bein HaMetzarim (the “Three Weeks” between the 17th of Tammuz and Tisha B’Av, commemorating the destruction of Jerusalem and the Beit HaMikdash). This is not merely a time for mourning — it is a call to awaken. The churban came, in part, from a lack of national responsibility and a failure to embrace our mission. Like Pinchas, the daughters of Tzelafchad, and Yehoshua, we are called upon to rise, to act, and to become partners in redemption.

As Rav Kook famously wrote:

“One who does not recognize that we are in a generation of redemption — cannot truly guide this generation, not even in matters of personal teshuvah.”

May we be blessed with the clarity to understand our generation’s mission — and our unique role within it — so that we may work together to build ourselves, our nation, and the House of Hashem, both in our hearts and in Yerushalayim.

Shabbat Shalom,

Yiska Guberman and the JET Team