"Torah And The Army"
The Relationship of Torah and IDF Service Through The Lens Of Chazal
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Table of Contents:
Part 1: Bitul Torah During Wartime
Part 2: Torah’s Protection and Salvation
Part 3: Hishtadlus
Part 4: Who is Obligated to Fight
Part 5: Bitachon and Kochi V’otzem Yadi
Conclusion
Part 6: Appendix- The Elephant in the Room
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Part 1: Bitul Torah During Wartime
1. “The voice is the voice of Yaakov, but the hands are the hands of Esav” (Bereishis Rabbah 65:20)
Student: Hi Rabbi, should one enlist in the army, or is the real help by studying Torah?
Rabbi: What do you think?
Student: I remember in Yeshiva once there was a Rebbi who explained the pasuk: "And Yaakov approached Yitzchak his father and felt him, and he said, 'The voice is the voice of Yaakov, but the hands are the hands of Esav.'" (Bereishis 27:22). When the voice of Yaakov is heard in shuls and study halls, the hands of Esav do not rule over you. (Bereishis Rabbah 65:20)
But this is problematic! For it seems to say exactly the opposite—when “the voice is the voice of Yaakov,” THEN "the hands are the hands of Esav," implying that at that time, Esav's hands do rule over us! He provided several explanations:
1. Allegorically, one could say as it is written in Berachos 45b: “One who studies Torah, their work is done by others.” This means that when the voice is the voice of Yaakov (studying Torah), the hands—meaning the work—are done by Esav, and therefore, Esav’s hands do not rule over us. (Degel Machanei Ephraim. Parashas Toldos, Section 17)
2. The Vilna Gaon: The word "voice - kol" is written without a vav, meaning that when the voice is weak (kal), and there is a laxness in the Torah study of Yaakov, then the hands of Esav rule. However, when the voice of Torah is strong, Esav's hands do not rule. (Ma’yana Shel Torah, Parashas Toldos page 117)
3. The Avnei Ezel: Yitzchak said this in the form of a question or wonderment, meaning to say: "The voice is the voice of Yaakov and the hands are the hands of Esav?" It cannot be that both things are true together! Rather, if the voice is the voice of Yaakov, then the hands can't be the hands of Esav. (Ma’yana Shel Torah, Parashas Toldos page 117)
Rabbi: All of this is nice on a homiletical level, but we must always go back to the source, and the source of the Midrash is: "Rabbi Abba bar Kahana said: There have been no philosophers in the world like Bilaam son of Beor and Avenimus the Gardean. All the idol worshippers gathered around him. They said to him, 'Tell us, can we join with this nation?' He said to them: 'Go and search their synagogues and study halls, and if you find children chirping with their voices, you cannot join them, for their father promised them and said: "The voice is the voice of Yaakov." When Yaakov's voice is heard in synagogues, Esav’s hands do not rule over them. But if not, then Esav’s hands will rule over them, and you may join them.'" (Bereishis Rabba 65:20)
When carefully analyzing the words of the Midrash, we see that the "hands" here refer only to the hands of Yaakov. The explanation of the Midrash should be as follows: "As long as Yaakov’s voice is present in synagogues, the hands (of Yaakov) are not considered the hands of Esav." In other words, Yaakov’s hands do not resemble or become Esav’s hands. But when Yaakov’s voice is not present in synagogues, and his hands are spiritually weakened, then our hands (Yaakov’s hands) are considered as Esav’s hands. It is clear that the Midrash is referring to something spiritual, as the Midrash uses the phrase: "Do you think we can cling to this nation?" and not "Do you think we can rule over this nation?"
Even according to those who do not explain the Midrash in this way, one must distinguish between the voices of children learning Torah (tinokos shel beis rabban) and others. (As we will see later, the voices of children learning Torah are so crucial that they are not interrupted even for the building of the Beis HaMikdash – Shabbos 119b).
And most importantly, it should be noted that this Midrash is not referring to a situation where we are already in the midst of a war.
2. “If you walk in My statutes” (Vayikra 26:3-6)
Student: But this is not only said in the Midrash. It is clearly written in the Torah that if we learn Torah, there will be peace in the land and no sword will pass through your land… as it says: "If you walk in My statutes, and observe My Mitzvos and perform them, I will give you your rains in their time, and the land will yield its produce, and the tree of the field will give its fruit. Your threshing will last until the vintage, and the vintage will last until sowing, and you will eat your bread to the full, and dwell in your land securely. I will give peace in the land, and you will lie down, and no one will make you afraid. I will remove harmful beasts from the land, and no sword will pass through your land." (Vayikra 26:3-6)
Rashi says: “If you walk in My statutes:” This can refer to the fulfillment of the Mitzvos, as when He says, "and observe My Mitzvos and perform them," the fulfillment of the Mitzvos is implied. So, what does "If you walk in My statutes" mean? It means you should toil in Torah study (Sifra). “And you shall observe My Mitzvos”: Be diligent in Torah study in order to keep and fulfill them, as it says, "And you shall teach them, and guard them to do them." (Devarim 5:1)
Rabbi: Exactly the opposite lesson should be derived from these pesukim. It is explicitly written in the pesukim and Rashi above that studying Torah alone is not enough to receive the blessing of "And I will give peace in the land... and no sword will pass through your land." You also need to fulfill the commandment, "And you shall observe My Mitzvos and PERFORM them." They go together! As Rashi says, "To guard and fulfill." If we only toil and study and do not fulfill the Mitzvos, the blessing of "And I will give peace in the land" will not occur. And this includes the obligation of fighting in a milchemes mitzvah, as well as "You shall not stand idly by the blood of your brother..." (Vayikra 19:16)
This concept is also shown in the following Gemara (Yevamos 109b). The Gemara explains a statement from Rabbi Yossi as follows: “Anyone who says he has nothing other than Torah,” - meaning to say that he learns Torah but does not fulfill the Torah, “Even Torah he does not have.” The Gemara explains his statement to mean that he does not even receive reward for his Torah learning.
The Gemara continues:
What is the reason? Rav Pappa said: “The passuk states: ‘That you may learn them and perform them’, (The full passuk reads: ‘Hear, O Israel, the statutes and the ordinances that I speak in your ears this day, that you may learn them, and take care to perform them’) (Devarim 5:1). The passuk teaches that anyone who is engaged in performing mitzvos is rewarded for also engaging in Torah learning, while anyone not engaged in performing the mitzvos is not rewarded for engaging in Torah learning.”
The Torah learning of one who wishes only to learn without fulfilling the mitzvos is not considered to be fulfilling even the mitzvah of Torah study. Similarly, avoiding one’s obligation to fight our enemies by claiming that their Torah learning is more important is the reason not to receive any reward for one’s Torah learning.
3. “If not for My covenant day and night, I would not have established the ordinances of heaven and earth” (Nedarim 32)
Student: But without the Torah, the world cannot exist, as it says: "Thus says Hashem: 'If not for My covenant day and night, I would not have established the laws of heaven and earth.'" (Yirmiyahu 33:25), and this is the opinion of Rabbi Eliezer, who said: "Great is Torah, for were it not for Torah, the heavens and the earth would not have stood, as it says: 'If not for My covenant day and night, I would not have established the laws of heaven and earth.'" (Nedarim 32b) The world cannot exist without Torah study!
Rabbi: I agree that there is great value in Torah study, but there have been generations where there were very few Torah scholars, and yet the world continued. Today, there are vast number of Torah scholars all around the globe, and even if all the young men in the country enlist, there will still be many yeshiva students, children, and adults who learn Torah by day and night. And even during the time of army service, the young men can still sit and learn. Perhaps it is even more important to be precise with the words of the Gemara, which does not say, "If not for Torah learning, the heavens and the earth would not have stood." It says, "If not for The Torah (the covenant of Torah), the heavens and the earth would not have stood." The meaning is that the world exists because of the covenant we made with Hashem, which includes both Torah study and the fulfillment of the mitzvos.
4. “Jerusalem was destroyed only because they neglected the learning of the school children” (Shabbos 119)
Student: But it is dangerous to dismiss those who study Torah, as it says in the Gemara: "Rav Hamnunah said: Jerusalem was destroyed only because they discontinued the learning of the school children, as it is written: '(to) Pour (fury) upon the little children in the streets etc.' What is the reason that (fury will) 'pour out'? Because 'the little children are in the street (instead of in the classroom).'" (Shabbos 119b)
Rabbi: As I wrote, there is a tremendous amount of Torah learning across all age groups and all corners of the land and the world! More than in any previous generation! Even if we gather all the yeshiva students, Torah learning will never cease. And in general, the Gemara you brought speaks of "tinokos shel beis rabban" (school-aged children), not adults! After all, the Gemara there says that the children in cheder do not stop even for the building of the Beis HaMikdash.
5. Regarding the punishment of King Asa for imposing forced labor on Torah scholars (Sotah 10)
Student: But Rabbi, you taught us that when Torah is neglected, there is a severe punishment for that, as the Gemara in Sota (10a) says: "And the rest of the words of Asa and all his might and all that he did, and the cities he built, are they not written in the book of the Chronicles of the kings of Yehudah? Only in his old age did he become sick in his feet" (1 Melachim 15:23). The Gemara explains that Asa, the king of Judah, was punished with feet ailments because he made labor compulsory for Torah scholars during his war with Baasha, as it is explained there (pasuk 22): "And King Asa made a proclamation throughout all of Judah, saying, ‘No one is exempt.’" The explanation of "no one is exempt" means even Torah scholars were conscripted, who were brought in to strengthen his cities in his war with Baasha.
Rabbi: True! Torah scholars are sacred and must be preserved, but there is a huge difference between requiring Torah scholars to build structures as Asa did, and engaging in a war for the mitzvah of saving all of Israel.
6. Regarding the punishment of Avraham for imposing forced labor on Torah scholars (Nedarim 32)
Student: So why is it written in the Gemara (Nedarim 32a): Rabbi Avahu in the name of Rabbi Elazar says: Why was Avraham Avinu punished? Because he conscripted Torah scholars to fight against the 4 kings to save Lot, who was taken captive. As it is written (Bereishis 14:14) “(When Avraham heard that his brother had been taken captive), he hastened his disciples born into his household, (numbering three hundred and eighteen, and went in pursuit as far as Dan).” And the Ran (Nedarim 32b) writes clearly that “he led them into war”.
Rabbi: Great question! See the Maharal (Gevuras Hashem, Chapter 9, page 55), who explains that Avraham decided to go to war against four kings with only 318 Torah scholars who were untrained in war, and was relying on them solely based on their Torah merits. The point is that we should not rely on the merits of Torah scholars for victory in war! Therefore, if Avraham was relying on a miracle in any event, he could have fought alone and avoided involving Torah scholars who were not trained in battle. And if he was not relying on a miracle, he should have brought trained soldiers. But this doesn't mean that in a state or nation, there is no need for Torah scholars to enlist, become trained, and fight. At the time of Avraham, we didn't have a nation. Today, we must have trained soldiers to protect ourselves. Another distinction is that Avraham was dealing with the saving of an individual — Lot — and therefore, there was a claim against him. But in the case of defending an entire people, it's certainly permissible!
It's also interesting to note what the Aruch (in the entry on the word "Angarya") says: “If the situation arises that a bride and groom leave their wedding canopy (e.g. such as to fight in a milchemes mitzvah), then certainly Torah scholars must leave their studies. And this is his wording: "…What does 'no one is exempt' mean? Rabbi Yehuda says, even a bride and groom leave their chambers, and certainly Torah scholars."
This also helps us understand the story of the Aron Kodesh being taken by the Plishtim, as recounted in Shmuel Alef chapter 4. Bnei Yisrael went out to battle against the Plishtim and lost about four thousand men. In an effort to achieve victory, they decided to go to battle once more—this time bringing the Aron Kodesh with them. Instead of securing a win, they suffered an even greater defeat. The Plishtim killed 30,000 men, including Eli’s two sons, and captured the Aron Kodesh.
Why were they punished for bringing the Aron Kodesh to the battlefield?
The Malbim explains that they believed Hashem would be "forced" to save the Aron Kodesh and protect it from the Plishtim —and that through this, they themselves would also be saved. But this was flawed thinking, as the Aron Kodesh is not an end in itself; its purpose is to ensure the observance of what is written within it.
We cannot bring the Aron Kodesh—or, as in the case of Avraham Avinu, rely on individuals who have no military training—and expect Hashem to save us miraculously solely due to their merits or the holiness of the Aron Kodesh. In our times, we should not misuse the Torah itself as a form of segulah in an attempt to use it to protect us from physical dangers.
7. “And Yehoshua lodged that night in the midst of the valley,” Rabbi Yochanan said: “This teaches that he delved deeply into the study of halacha” (Megillah 3b)
Student: What about the Gemara in Megillah, where it says that the angel criticized Yehoshua for not studying Torah before the battle against Ai? As the Gemara (Megillah 3b) writes: It is written: "And it was when Yehoshua was near Yericho, that he lifted his eyes and saw a man standing opposite him… and he bowed down to his face... He (the angel) said to him (Yehoshua), ‘Yesterday you neglected the afternoon offering, and now you are neglecting Torah study.’" He (Yehoshua) said to him (the angel), “Which of these offenses are you referring to?” He said, “Now I have come (meaning: for neglecting Torah study).” Immediately: "And Yehoshua camped that night in the valley" (Yehoshua 5:13). Rabbi Yochanan said: This teaches that they studied in the depth of Halakhah. And Rabbi Shmuel bar Unya said: Torah study is greater than the offering of the daily sacrifices, as it is written: "Now I have come!" (Megillah 3)
This implies that Torah study is more important than fighting, and one who learns Torah is not obligated to fight!
Rabbi: According to the Gemara, they indeed went to war, and the only issue was that they were criticized for not studying at that time, prior to the war. But we cannot learn from this that one does not need to fight. Secondly, the angel was specifically rebuking Yehoshua, who received the Mesorah (Jewish tradition) directly from Moshe Rabbeinu, and whose responsibility was dually to take over the land and to give over the Mesorah that he received from Moshe Rabbeinu to future generations. The rebuke was not directed at anyone else, whether or not they were Torah scholars. Note that the Gemara does not write that he was neglecting “Limud Torah,” which would specifically refer to learning Torah, but rather that he was neglecting “Talmud Torah” which can also imply “teaching Torah.”
Notably, the Radak (in his commentary on Yehoshua 5:14) explains that this Gemara did not reflect the events as they occurred in reality, as the angel would not rebuke him for neglecting Torah during war. For indeed, the Radak says, “The time of war is not a time for Torah study”. Additionally, he explains that the pasuk "Yehoshua camped that night in the valley," which the Gemara explains to be referring to Torah study, is written two perakim before the events of the battle of Ai even occur. Rather, the Gemara’s teaching should be understood homiletically.
Part 2: Torah’s Protection and Salvation
8. “Torah protects and saves both when one is engaged in it and when one is not” (Sotah 21)
Student: But the Torah protects us and not the army, as the Gemara says: "Rabbi Yosef said, when one engages in a mitzvah, it protects and saves. When one is not engaged in it, it does not save. Torah, whether one is engaged in it or not, protects and saves!" (Sotah 21)
Rabbi: Although this Gemara is widely quoted and is one of the most famous sources, unfortunately, many have taken it out of context. As Rashi explicitly writes, the Torah protects from suffering and from the evil inclination, not in the way that some people misinterpret it. As Rashi writes: "When one engages in a mitzvah... it protects from suffering and saves from the evil inclination, so that it does not cause him to sin."
And even according to the common (mis)interpretation, the Gemara says that Torah protects and saves both when one is engaged in it and when one is not engaged in it. So, it would seem that Torah should have protected and saved even when one is not occupied with it. But that is not the case, and we must understand the context.
9. “Through the merit of the Torah and those who study it, the world is saved” (Shir HaShirim Rabbah 2:2)
Student: The following Midrash seems to indicate that studying Torah is just as important and effective as fighting:
Rabbi Azariah in the name of Rabbi Yehudah says, "A parable to a king who had a garden, and they planted rows of fig trees, grapevines, pomegranates, and apples, and entrusted it to a gardener. After many days, the king returned to see how the garden was faring, and he found it filled with thorns and thistles. He brought a cutter to trim it, and saw a single rose of a rosebush. He took it, smelled it, and his soul was refreshed. The king said: ‘For this rose, I will preserve the garden.’"
So too, the world was created for the sake of Israel. After twenty-six generations, the Holy One, blessed be He, looked at His world and found waters in waters (meaning, a world full of sin). The generation of Enosh was wiped out by water, the generation of the Flood was wiped out by water, and the generation of the Dispersion — through water. He brought pruners to cut it down, as it is said (Tehillim 29:10): ‘Hashem sat enthroned at the Flood.’
But then He saw a rose of the valley — this is Israel — and He took it and smelled its fragrance. At the moment when Israel arranged (accepted) the Ten Commandments, His spirit was calmed. When Israel said (Shemos 24:7), ‘We will do and we will hear,’ the Holy One, blessed be He, said: ‘For the sake of this rose, the orchard will be saved. Through the merit of the Torah and those who study it, the world will be saved.’" (Shir HaShirim Rabbah 2:2)
Rabbi: The Midrash explains that before the giving of the Torah, there was no purpose or reason for the world to stand, but after the giving of the Torah, the world received its purpose through Israel. It is not saying that if there is a justified reason not to learn Torah, such as to fulfill a mitzvah (such as fighting a milchemes mitzvah), the world will collapse. Rather, after the giving of the Torah, Israel gave the world its purpose to continue. The Midrash speaks of the "rose," referring to the moment when Israel as a people accepted the Torah, which gave the world reason to endure.
10. “Who enabled our feet to stand in battle? The gates of Jerusalem, where they engaged in Torah” (Makkos 10)
Student: What would the Rabbi say about this Gemara? "Rabbi Yehoshua ben Levi said: What is meant by the pasuk, 'Our feet stood within your gates, O Jerusalem?' Who caused our feet to stand firm in battle? 'The gates of Jerusalem,' which were occupied with Torah." (Makkos 10)
The Gemara clearly states that the “gates of Jerusalem” refer to those who are involved in Torah study, and are the ones who protect us!
Rabbi: Rabbi Yehoshua ben Levi was indeed unique in his generation for relying on this principle. However, the majority of the Amoraim disagreed with him. They did not rely on their Torah study to save, even themselves, let alone rely on their Torah study to protect others, as the Gemara in Kesubos (67b) states: "Rabbi Yochanan would announce: 'Beware of the flies of those who have a ra'asan (a specific kind of fever or illness). Rabbi Zeira would not sit in their vicinity. Rabbi Elazar would not enter their houses. Rabbi Ami and Rabbi Assi would not eat from the food that was served in that place. Rabbi Yehoshua ben Levi (however) would wrap himself in his cloak and engage in Torah study. He said: 'The hind of love and the doe of grace' (referring to the protection of Torah study). If grace elevates those who study it, would not protection also guard them?"
From this, we see that all the other Amoraim did not rely on their Torah study to save even themselves from the illness of ra'asan, let alone others. Even Rabbi Yehoshua Ben Levi himself only felt that his Torah status would prevent him from getting sick, but not that he would necessarily be able to prevent others from getting sick from the illness of ra’asan.
Furthermore, if we were to rely on Rabbi Yehoshua ben Levi’s teaching, then it would be incumbent on those who do have the protection of Torah, to place themselves in dangerous areas that are lacking in protection, such as army bases and along Israel’s borders. We know that this is not being done, as subconsciously, it is understood that it is not safe or even permissible to put oneself in places of danger, despite one’s Torah merits. In practice, we follow the view of the majority of the Amoraim, who disagreed with Rabbi Yehoshua ben Levi, and this is why we are careful to visit doctors and protect ourselves against illnesses and diseases. We do not rely on the merit of our Torah study to protect us.
When the Jewish people are all facing other types of danger, such as from enemies in times of war, even Rabbi Yehoshua Ben Levi would agree that we each have a responsibility to actively protect each other.
Importantly, even with regard to the teaching of Rabbi Yehoshua ben Levi in Makkos 10, we need to be clear. The Gemara does not say "those who study Torah" protected, but rather "those who are engaged in Torah." And it specifies that this refers to those who were in the "gates of Jerusalem”. Why is this important? If it referred to those who “study Torah”, it could apply anywhere, not just in Jerusalem. Rather, it speaks about the judges who were sitting at the gates of Jerusalem – the Sanhedrin. The leaders of the generation who provided judgment and guidance to the people. Even during wartime, or, even more importantly, during wartime, it is necessary for the continued functioning of society to have a functional court system with leaders who will lead and guide the people. (This will also explain why King David did not fight in wars once he became king.)
This also helps us understand the rebuke of Devorah HaNeviah, which appears in Shiras Devorah (Sefer Shoftim 5:15):
“And the officers of Issachar were with Devorah; Issachar was also with Barak. Into the valley they rushed at his heels. Among the divisions of Reuven there were great searchings of heart.”
Devorah rebukes the tribes of Dan and Reuven for not participating in the war against Sisera, even though the tribe of Issachar—who would sit daily to teach Torah to the people of Israel—did come to fight.
The Metzudas David explains:
“This means that although the leaders of Issachar would always sit with Devorah to teach the laws and judgments of Israel—as it is written (Divrei HaYamim I 12:33), ‘From the sons of Issachar, those who understood the times...’—and had therefore never previously gone out to war, Issachar nevertheless did so now, just like Barak, and went down to the battlefield alongside him.”
From here, we see that Torah study does not exempt one from fighting when the nation is in danger, and Devorah’s demand that all the tribes participate in the war was justified.
There are also severe consequences for separating from the community and refusing to participate in Israel’s wars:
After the horrifying incident of the Pilegesh BeGiv’ah (Concubine in Giv’ah, Shoftim chapter 20) in which men from the tribe of Binyamin raped a woman and caused her death, and the rest of the tribe failed to object, all the other tribes of Israel agreed that war against Binyamin was necessary. The entire nation took part in that war, except for the people of Yavesh Gilad. Because the residents of Yavesh Gilad did not join the war effort, they were deemed liable for death, and the people of Israel killed all the men of that city. The pesukim clearly indicate that Israel’s response was justified.
From both the war against Sisera and the episode of Pilegesh BeGiv’ah, we learn the essential principle that everyone must take part in Israel’s wars.
11. “Were it not for David, Yoav would not have waged war; and were it not for Yoav, David would not have engaged in Torah” (Sanhedrin 49)
Student: What about the Gemara (Sanhedrin 49) that says: "Had it not been for David, Yoav would not have fought the war; and had it not been for Yoav, David would not have engaged in Torah. As it is written, ‘David administered justice and righteousness for all his people, and Yoav son of Zeruiah was over the army’”?
We see from here that Yoav was successful in battle only due to King David’s Torah learning!
Rabbi: The concepts of tzedakah (charity) and mishpat (justice) here are not referring to Torah study at all, but rather the king's role in judging the people according to the Torah. The Gemara writes that David was "engaged" in Torah, but it doesn't say that he "studied Torah." What is the Gemara's intention? The interpretation is that Yoav was able to go to war because David made peace with the population through Torah law, as he was engaged in judgment. This is the role of the king, as it is written in the book of Yirmiyahu, and as the Gemara in Sanhedrin 6b explains the meaning of "justice and charity." Because there was peace among of Israel, Yoav was able to fight without distractions.
The Gemara (Sanhedrin 6b) states: "Similarly, about David, it is said (2 Shmuel 8:15), 'And David did justice and righteousness.' But isn't it true that where there is justice, there is no charity, and where there is charity, there is no justice? Rather, what is the justice that contains charity? This is the execution of compromise (by the judges in court)."
So, we see that the expression "justice and charity" is connected to the justice of the court. Similarly, Yirmiyahu says that the messianic king will judge the people of Israel, using the same words "justice and charity": "Behold, days are coming, says Hashem, when I will raise up for David a righteous branch, and he shall reign as king, and act wisely, and shall execute justice and righteousness in the land." (Yirmiyahu 23:5)
12. Rav Kook’s letter: “The success of the state of the war is dependent on Torah scholars who engage in Torah study” (Igros HaRav Kook Vol. 3, Letter 530).
Student: But even Rav Kook explicitly wrote, "The success of the state depends on its waging war through the presence of Torah scholars who are engaged in Torah study, through whom the war is won. They benefit the state more than the warriors. And it is said about David that the soldiers told him not to go to war 'because we have a helper from the city,' and the Targum translated it as prayer, and so did Rashi, Radak, and the Metsudas David explain." (Igros HaRa'iyah, Vol. 3, Letter 530)
Rabbi: On the face of it, these words are indisputable, but the issue is that we need to understand the context in which they were said. I will quote from his son:
"I have just seen that a portion of a letter from my father, the late Rabbi, has been published in the streets of Jerusalem, as if it is helping, God forbid, to avoid fulfilling the full obligation of standing up for our lives and the lives of all the Jewish people. I am obliged to clarify and announce, for the truth of the Torah, that this letter was written by him in the month of Adar, 1917, in London, in an effort to release Torah scholars from the war between England, Russia, and Germany, which had nothing to do with the obligation of saving Jewish lives in Israel and the Land of Israel.
About such a thing, the Sages said (Bava Basra 130a): 'We do not learn halacha from a story.' Regarding the use of a portion of this holy letter, while concealing the issue it addresses and misleading the public as if these words have some relevance to our current situation, it is a distortion of the worst and most disgraceful kind. There have been several instances of forgers and misinterpreters who distort his holy words. And as the Rambam writes in his letter, forgers might hang on the words of our holy Torah the command, 'And you shall turn aside and serve other gods.' And we hope, with God's help, that this will be part of the process of our affliction and purification on the way to our redemption and the salvation of our souls, in the magnification of Torah and its glory, under the banner of God's name and the rejoicing of His salvation, through true repentance, and the full redemption of our lives, through His Torah, service, commandments, and kingship, as He has spoken, the living and eternal word." (Rabbi Tzvi Yehuda Kook, Nesivos Yisrael, Vol. 1, Articles 20-23)
Even Rav Kook himself wrote this explicitly, “And it seems that although the tribe of Levi does not engage in warfare, meaning they do not engage in ordinary wars, it is possible that the tribe might go to war for the sake of settling its own territory, as is fitting for them in that situation. However, when all of Israel goes out to war, they are also obligated to participate. And this war of the entire nation of Israel is also a service to God, and anyone more dedicated to serving God is more connected to this duty than the rest of the people.”
(Rav Kook, Hilchos Shemittah V’Yovel 13:12)
13. “Rabbis do not need protection” (Bava Basra 7b).
Student: What about the Gemara, "Rabbanan lo tzrikhei netirusah" (Bava Basra 7b), "The Rabbis do not need protection," because Hashem protects them!
Rabbi: This Gemara does not discuss times of war at all, as the Rambam specifically discusses these laws in Hilchos Shechenim, which deals with disputes between neighbors and communal responsibilities. The Rambam writes there in Hilchos Shechenim (6:6):" All the things necessary to protect a city are taken from all the people of the city, even from orphans, except for Torah scholars, who do not need protection because the Torah protects them." He does not quote this in Hilchos Melachim, because this bears no relevance to times of war. This is about an exemption from the guard duty tax.
Rav Elyashiv, in his comments on the Gemara in Bava Kama 108a, explicitly writes: "This is only in a situation where there is no threat to life. The Rabbis argue that there is no need for a wall. But on border settlements where they need protection from murderers, they cannot claim that others will protect them and not themselves. And I also found in Responsa Radvaz, Vol. 2, Siman 962. ‘And certainly, if there is doubt about life, especially when the situation is public, there should be no negligence’.”
The Chazon Ish (Bava Basra 5:18) also writes: "Perhaps in a city where all the people are Torah scholars, they may force each other to build a wall." They do not rely on the protection of the Torah, even in the city where they live.
14. “And who are the guardians of the city? They said to him: The scribes and those who study [Torah].” (Talmud Yerushalmi, Chagigah 6:7).
Similar to the above-mentioned Gemara in Bava Basra, we find another teaching of Chazal that says we receive protection from Torah scholars. However, like the Gemara cited above, we will need to explain it properly, because it has been taken out of context:
“Rabbi Shimon bar Yochai taught: If you see cities that have been uprooted from their place in the Land of Israel, know that it is because they did not support the wages of scribes and teachers of Mishnah. What is the reason? “For what reason did the land perish and become desolate like a wilderness, without inhabitants?” And Hashem said: “Because they abandoned My Torah.
Rav Yehuda HaNasi sent Rabbi Chiya, Rabbi Assi, and Rabbi Immi to tour the towns of Eretz Yisrael to appoint teachers for Torah and Mishnah. They came to one place and did not find a teacher for Torah or Mishnah. They were told, ‘Bring us the guardians of the town.’ They brought them the soldiers of the town. They said, ‘These are not the guardians of the town; these are the destroyers of the town.’ They asked, ‘Who are the true guardians of the town?’ They were told, ‘The teachers of Torah and Mishnah.’ And they brought a proof from the pasuk, ‘If Hashem does not build a house...’ (Tehillim 127:1).” (Yerushalmi, Chagigah 6:7)
This Gemara is referring to teachers, not to students. Teachers are needed in order to guide the next generation. As we saw above (Shabbat 119b), we do not stop the learning of tinokot shel beit rabban, and this includes their teachers, even for the building of the Beis HaMikdash. However, this is not referring to yeshiva students or kollelim where married men learn.
Furthermore, the Yerushalmi is explaining that cities which do not have schools or chederim are punished and will not endure.
It is important to note that:
(a) This is not speaking about a time of war, and
(b) Thank God, we have many teachers of young children in all the cities of our land, even during wartime.
As for the Yerushalmi’s description of soldiers as “destroyers of the city,” the “Pnei Moshe” on the Gemara there explains that the soldiers of that time did not protect the cities at all. Rather, he says: “they would sit and watch people in order to seek pretexts against them and devise schemes to steal and rob them.”
During the time of Rabbi Yehuda HaNasi, the Bar Kochva revolt against the Romans had already failed, and the Jewish people no longer had an army. When the Gemara refers to those who guarded the city, it is referring to the Roman soldiers, who were openly hostile to the Jews. It is now clear why they were referred to as the “Destroyers of the City”, as the Romans were the ones who actually destroyed the Beis HaMikdash and Yerushalayim around 100 years prior.
Obviously, this has no relevance to our Jewish army, whose purpose is to save lives.
Rabbi Yehuda HaNasi would surely recognize those who have left the comfort of their homes, their spouses, and their children over months on end in order to defend their fellow Jews, as true “Neturei Karta”, genuine “Protectors of the City.” In this sense, he would be echoing Rabbi Akiva’s admiration for Bar Kochva, whose mission was to safeguard the Jewish people against the oppressive Roman forces.
15. “Torah scholars increase peace in the world.” (Berachos 64b).
Student: What about the Gemara that says, "Rabbi Yochanan said in the name of Rabbi Chaninah, 'Torah scholars increase peace in the world,' as it says, 'All your children shall be taught by Hashem, and great shall be the peace of your children.'" (Yeshayahu 54:13, Berachos 64b, Megilas Ta'anis, Adar 20)
Rabbi: This does not mean that Torah study brings peace during wartime. This is a more general statement that explains that Torah scholars, due to their refined character, themselves increase peace in the world. As we see, where there are Torah scholars, there is less crime and corruption because they teach and guide the people to live in peace. However, this does not exempt us from fighting when necessary, and it does not mean that their Torah study will save us from war.
16. “The yoke of Sancheriv was broken because of the oil of Chizkiyahu, which burned in synagogues and study halls.” (Sanhedrin 94)
Student: So why did King Chizkiyahu stick a sword at the entrance of the Beis midrash and not allow Torah students to enlist in the army? As it says, "And in that day, his burden will be removed from your shoulder and his yoke from your neck, and the yoke will be destroyed because of the anointing." (Yeshayahu 10:27). Rabbi Yitzchak Nafcha said, "The burden of Sancheriv was removed because of Chizkiyahu's name that was burning in synagogues and study halls." What did he do? He stuck a sword at the entrance of the Beis midrash and said, 'Anyone who is not involved in Torah will be pierced by this sword.' They searched from Dan to Be'er Sheva, and found no common man, from Giv'at to Antipras, and found no child or woman who was not proficient in the laws of impurity and purity.” (Sanhedrin 94a)
Rabbi: Where does it say that King Chizkiyahu forbade the entire nation from enlisting in the army? It doesn’t say this anywhere. Hashem indeed saved the people of Israel because, before Sancheriv came to fight, the people were worthy of being saved because they were rooted in the house of Hashem, and they had learned for years and were at a high level of divine service. Therefore, because they had studied for years and returned to proper worship, Hashem decided to perform a miracle and kill 185,000 of Sancheriv's soldiers. (Some say the commanders of the army.) However, at that time, Chizkiyahu did not forbid anyone from enlisting, even if we understand the metaphor of the sword literally. In fact, if only all of Israel would study Torah as they did in his generation.
17. “Any Torah scholar who constantly engages in Torah study to increase the honor of Heaven needs neither sword nor spear” (Tana D’Bei Eliyahu)
Student: But I saw in Tana D'Bei Eliyahu that it is written explicitly that someone who studies Torah does not need a sword or spear, and Hashem Himself protects him. I quote: "Similarly, any wise person from Israel who possesses true Torah knowledge and sighs for the honor of Hashem and for the honor of Israel all his days, longing and yearning for the honor of Jerusalem, the Temple, and the salvation that will sprout soon in our days, the Holy Spirit rests upon him, as it says, 'Where is the One who put His Spirit within him?' (Yeshayahu 63:10). It was said that any Torah scholar who studies Torah every day in order to increase the honor of Heaven does not need a sword or spear, for Hashem Himself guards him, and the ministering angels stand around him, with a sword in all their hands, guarding him, as it says, 'The exaltation of Hashem is in their throats, and a double-edged sword is in their hands...' (Tehillim 149:6).” (Tana D'Bei Eliyahu Rabba, Ch. 4)
Similarly, in the story with Elisha HaNavi (2 Shmuel Perek 6:15-18), when enemy soldiers from Aram surrounded his town and his servant was scared, Elisha davened that Hashem open the servant’s eyes. When Hashem did, the servant saw the armies of fiery angels surrounding them. Elisha then davened that the army of Aram be struck by a blinding light, which Hashem did.
We see again here that we don’t need an army to defeat our enemies!
Rabbi: Even if we assume that this is an exemption from the army, can we say that we are at the level of "a wise man from Israel who possesses true Torah knowledge and sighs for the honor of Hashem and the honor of Israel, all his days, yearning for the honor of Jerusalem, the Temple, and the redemption that will soon come"? We only found such a reality with Elisha HaNavi, and in fact, during the Holocaust, even the greatest Torah scholars were not saved by their Torah.
Moreover, it says that if someone truly reaches this level, "the Holy Spirit immediately rests upon him." Is this relevant to everyone, or even most Torah scholars today? This cannot be used to exempt Torah scholars from military service. More importantly, according to this Midrash, only this person is protected, but everyone else still faces the same danger. Is it not everyone’s responsibility, especially the one who may be personally protected, to help protect others in danger who don’t have that same level of protection?
Part 3: Hishtadlus
18. “Hashem will fight for you, and you shall be silent” (Shemos 14:14)
Student: What about the pasuk that says, "Hashem will fight for you, and you shall remain silent"? (Shemos 14:14) It seems to imply that we don’t need to fight because Hashem will fight for us.
Rabbi: This does not exempt us from fighting. We don't rely on miracles, and this pasuk was not a commandment for all generations. Furthermore, at that time, most of Israel was not studying Torah, and most were at the lowest level of impurity (see Shemos Rabbah 21:7). Therefore, the sea was initially unwilling to part for them. It was only due to the merit of the Avos and Moshe’s prayer that the sea split.
19. “Hashem is a Man of war, Hashem is His name” (Shemos 15:3)
Student: What about the pasuk, "Hashem is a Man of war; Hashem is His name"? (Shemos 15:3)
Rabbi: This pasuk is part of the song of praise after the splitting of the Red Sea, but it does not exempt us from fighting. After the Red Sea split, Moshe and the people of Israel sang and praised Hashem for drowning the Egyptians. But we see later that Israel fought Amalek.
20. “And when Moshe raised his hands, Israel prevailed; but when he lowered his hands, Amalek prevailed” (Shemos 17:11)
Student: But we see that Moshe defeated Amalek just by raising his hands, without an army. As it says, "And it was when Moshe raised his hand, Israel prevailed, and when he lowered his hand, Amalek prevailed." (Shemos 17:11)
Rabbi: It is a mistake to say that he won alone, since
A) Moshe sent soldiers, and Yehoshua bin Nun commanded them, and
B) Moshe himself went to the battlefield and prayed during the battle, supporting the warriors with his presence. Even Moshe knew how to fight when necessary, as he did against Sichon and Og before entering the land, even at the age of 120!
21. “For Hashem your God goes with you to fight for you against your enemies, to save you” (Devarim 20:4)
Student: I understand, but still, why do we need an army, when it says, "For Hashem, your God, walks with you to fight for you against your enemies, to save you"? (Devarim 20:4) Here it is explicit that Hashem is fighting for us!
Rabbi: Pay attention to the words "the One who walks with you." This is to be understood that Hashem is with us in battle when we make the effort and go to fight, and then Hashem is with us.
22. “A thousand from each tribe, a thousand from each tribe, from all the tribes of Israel you shall send to war” (Bamidbar 31:4)
Student: I heard many people say that for every thousand fighters, there needs to be another thousand learners. Is there a source for this?
Rabbi: Many people refer to this Midrash: "A thousand for the camp, a thousand for the camp, for all the camps of Israel, you shall send to battle." (Bamidbar 31:4). Some say two thousand from each tribe, and each tribe sent. Others say three thousand from each tribe, and twelve thousand are guarding their gear, about whom it is said (Shir HaShirim 4:2): "Your teeth are like a flock of sheep that have been shorn," meaning they are all equal, and twelve thousand are for prayer. From where do they learn this? It is written: "A thousand for the camp, a thousand for the camp," which equals twenty-four thousand. (Bamidbar 31:5): "And they were handed over from the thousands of Israel, a thousand for the camp," this refers to the twelve thousand. What is meant by "they were delivered from the thousands of Israel"? This refers to the fact that they were "delivered in pairs, one to the other." (Bamidbar Rabba 22:3)
So, they derived from this Midrash that there needs to be a Torah learner in place to protect each soldier.
But if we examine the Midrash closely, we see that it is written that they stood in prayer, not in Torah study. Moreover, Moshe, as king, decided to send "a thousand for the camp, a thousand for the camp," and that was his decision as king. Today, we don’t have a king who decides. There are also several interpretations within this very Midrash, and not all agree with this particular interpretation. Besides, one does not learn halacha from an Aggadah – as Rabbi Ze'ira in the name of Shmuel says, “We do not learn from halachos, aggados, or the Toseftos, but only from the Gemara.” (Jerusalem Talmud, Peah 2:4 page 6)
Additionally, if one looks at Rashi there, on the words "for all the camps of Israel," he writes clearly that “it includes the tribe of Levi” (Sifrei). So, the tribe of Levi fought! (Even though they were Torah learners).
We find something similar in what is written: "And the people said, 'You shall not go out, for if we flee, they will not take notice of us, and if half of us die, they will not care for us, for now we are like ten thousand, and now it is better that you be in the city to help us.'" (2 Shmuel 18:3)
Rashi and Targum explain there that the people told David not to go out to battle but rather to pray for them. Seemingly, this implies that not everyone should be required to fight. However, it is important to read the continuation of Rashi’s explanation, along with the explanations of the other Mefarshim (commentators).
Rashi explains, "They will not take notice of us" – meaning it will not seem significant to them to conquer and boast, because you are not in the battle. If David had gone with them, it would have made it more difficult for them, as it would have given the enemy a stronger reason to fight harder to kill their king – David. It is also more difficult for an army if, heaven forbid, their leader is killed. So, now that there was no need for David to go to the battlefield, he should pray for Israel. Therefore, someone who cannot or is otherwise unable to go to fight, should at least help by praying. In other interpretations (Malbim, Metzudas David, Radak), it is understood that David should advise his fighters from a safe place, like a chief of staff.
23. The Netziv’s approach: “When going to war, people should be designated for Torah and prayer” (Ha’amek Davar, Devarim 33:18
Student: Someone showed me that the Netziv of Volozhin wrote that when going out to battle, people are designated for Torah and prayer (Ha'amek Davar, Devarim 20:18). He explicitly writes about Torah!
Rabbi: 1. It is possible that the Netziv is referring to those who go out with the fighters to the battlefield. The reason is that when you are in the midst of the battle, seeing the wounded and, heaven forbid, the dead, your prayer and Torah study will certainly be much more intense and effective!
2. It is not clear what source the Netziv has for this since if he learned this from the Midrash in Bamidbar Rabbah 22:3 that we mentioned, it is difficult because it is written that they only prayed for them.
And it is important to look at what the Netziv writes in Ha’amek Davar on Bereishis 49:14 –
"The tribe of Issachar was not counted among the warriors until King David decreed that they be enlisted for war."
The question is: How could King David force them to fight? Isn't this the same "persecution" that people now claim is being done to Torah scholars? Clearly, if there is a need, then the Netziv would agree that they are not exempt from fighting.
Also, see what the Netziv writes in the next pasuk (Bereishis 49:15):
"’And he bent his shoulder to bear’. In place of fighting, he bore the responsibility of accepting upon himself what the rest of Israel imposed on him for the sake of the nation's needs.
‘And he became a laboring servant.’ That is, he paid a high tax to the warriors of the other tribes and contributed financially to the war effort.”
According to the Netziv, since the tribe of Issachar did not go out to war, they had to contribute in other ways, including paying higher taxes than the rest of the nation. They were not exempt from assisting in the war effort due to their Torah learning.
Part 4: Who is Obligated to Fight
24. Rambam’s view on Milchemes Mitzvah (Mishneh Torah, Hilchos Melachim 7:4)
Student: But who says that today is a "milchemes mitzvah" (a war that we are Biblically commanded to fight) and that everyone has to enlist?
Rabbi: The Rambam writes: "The king does not go to battle first except for a milchemes mitzvah. And what is a milchemes mitzvah? This refers to the war against the seven nations, the war with Amalek, and the assistance of Israel from the hands of an enemy that has come upon them." (Rambam, Hilchos Melachim 5:1)
"In what cases are people who are enlisted to fight sent back? Only in a milchemes reshus (optional war). In a milchemes mitzvah, however, everyone must go out, even a groom from his chamber and a bride from her bridal canopy." (Rambam, Hilchos Melachim 7:4)
And as we quoted above in the name of the Aruch, he explains that when it says “even a groom from his chamber and a bride from her bridal canopy”, it means “and obviously Torah scholars (would be required to fight).”
25. Mitzvah to ask the Urim V’Tumim before going to war (Ramban Sefer HaMitzvos Lavin 17)
Student: Rabbi, we learned that it is forbidden to go to war without permission from the Urim V’Tumim.
I also found that the Ramban writes this in his hasagos (objections) on the Rambam in Sefer HaMitzvos, and writes the following:
‘There is one matter of a Mitzvah about which I am uncertain, and it appears to me that it is a commandment upon the king, or upon the judge and anyone in whose authority the people are, that when they send them out to the army in a discretionary or obligatory war, they must inquire of the Urim V’Tumim and conduct themselves in the matter according to them.
This is what the pasuk says: “And he shall stand before Elazar the Kohen, and he shall inquire for him by the judgment of the Urim before Hashem; by his word they shall go out and by his word they shall come in—he and all the children of Israel with him, and the entire congregation”… And likewise they said in the Gemara, Berachos (3a) and Sanhedrin (15a), that when King David would command: “Go and strike the raiding band,” they would inquire of the Urim V’Tumim.
From this they said: One may inquire only for a king, or for the court, or for one upon whom the community depends, as it is stated: “And he shall stand before Elazar the priest,”—this is the king; “and all the children of Israel”—this is the anointed priest for war and anyone upon whom the needs of the community depend; “and the entire congregation”—these are the court.
And from this wording, it appears that this is a commandment for all generations… And behold, the Rabbi himself wrote in his introduction to the commandments in this language, and it is known that wars and the conquest of lands are only done through a king and with the counsel of the Great Sanhedrin and the High Priest, as it says: “And he shall stand before Elazar the priest.” And this is truly a commandment and not merely advice, and it applies to all generations.’” (Sefer HaMitzvos, Shich’chas HaLavin 17)
If so, from the words of the Ramban, it is clear that we have no obligatory war in our time!
Rabbi: This is a strong question. The answer is built in several stages.
Rav Moshe Feinstein, in Igros Moshe (Choshen Mishpat, Part II, responsum 78), explains that this halacha does not apply when the war is intended to save Israel from its enemies. These are his words:
“The matter of war—since it involves danger to life—requires a special command and the Urim V’Tumim and the Sanhedrin even for an obligatory war, such as the war against Amalek. This is compelled by the fact that David and Shlomo and all the righteous kings did not go out to fight Amalek, and this is something clear and undeniable, about which there is no room to argue. Rather, only when the gentiles fell upon Israel, as in the case of Antiochus, king of Greece, and the like—where it was for rescue—they waged war in the time of the Second Temple.”
That is to say, when it is an existential war whose purpose is the salvation of Israel, there is no requirement for the Urim and Tumim or for a king. Indeed, we are in an existential war against many terror proxies, and we are obligated to fight in order to save our people.
Remember that even in the days of the Chashmonaim, they began fighting the Greeks not only without the Urim V’Tumim, but also without a king! Only after the war against the Greeks was won did they establish the Chashmonai Dynasty. In addition, one must be precise in the language of the Ramban himself that you quoted earlier:
“One may inquire only for a king, or for the court, or for one upon whom the community depends.”
This implies that if there is no king, then the one upon whom the leadership of the community depends—the leader of the state—is authorized to declare going out to war.
Now it is understood why the great Rabbanim of the previous generation said that we are indeed fighting obligatory wars.”
For example, Rav Shlomo Zalman Auerbach writes in his work (Minchas Shlomo, vol. 2, §83):
“And even though we do not have a king or a Sanhedrin, nevertheless, the leaders of the city have the authority to compel [people] and thereby place human lives at risk, as in war. This applies even in such a case where the individual would not have been obligated [to do so] on account of saving lives.”
26. Rav Elyashiv’s letter regarding the Yom Kippur War
Similarly, Rav Elyashiv zt"l wrote that the Yom Kippur War had the status of a milchemes mitzvah:
Letter from Rav Elyashiv zt"l:
B'ezrat Hashem, 12th of Cheshvan, 5734
To: Yitzhak Grinshpan Blessing and Peace,
I received your letter from the 8th of Cheshvan yesterday, regarding your question about whether one is obligated to go to a designated place outside the camp for small needs, considering that it is a great effort to go there, such as at night or when time is tight.
As we find in Rambam, Hilchos Melachim (Chapter 5): "And what is a milchemes mitzvah? It is the help of Israel against an enemy who rises against them." And we are dealing with a milchemes mitzvah here (meaning, during the Yom Kippur War).
However, it seems we need to discuss whether the obligation to establish a designated place outside the camp is a communal responsibility, and therefore, it would certainly be forbidden for an individual to relieve themselves within the camp. However, if no special place has been established outside the camp, and each person chooses a place within the camp, then it can be said that this law does not apply to the individual, since, ultimately, this commandment has been nullified.
Accordingly, if the majority of soldiers around you are not particular about this, at least for minors, there may be grounds to be lenient in situations where there is significant difficulty or when time is constrained. This is especially the case if, according to the Chazon Ish's ruling in Eruvin (siman 113:6), the four things that he exempted in a camp (and the same would apply to "when you go out against your enemies...") apply only in the context of a war involving all of Israel—whether it is a milchemes mitzvah or rishus (optional), according to the king and the Sanhedrin. But when Gentiles go out to war against Israel, even though it is a milchemes mitzvah, they are not included in this exemption.
I conclude with hope for the swift salvation of Hashem,
Yosef Shalom
(Response to Rabbi Shilat in the booklet "Be'orim Da'asha," published after the Yom Kippur War, and also in a collection of notes on Tractate Berachos , pages 90-92. Rabbi Yitzhak Shilat (Grinshpan) 5734, published with the consent of Rabbi Y.S. Elyashiv Zt"l)
27. Ramban’s approach to the mitzvah of ‘Go up and possess’ (Devarim 1:21, Ramban’s Commentary on Sefer HaMitzvos)
Additionally, the Ramban writes that "The commandment to 'Go up and possess – עלה רש' - to conquer the Land of Israel - is a mitzvah for all generations.”
According to the Ramban, there is a Torah commandment to wage war even today! (Ramban, Sefer HaMitzvos, Mitzvah 4). The Rambam disagrees with the Ramban about the commandment of "Go up and Possess" (Aleh Resh), but when an enemy besieges you, according to the Rambam, there is a Torah commandment to wage war in this time as well.
(Rambam, Hilchos Melachim 7:4)
28. Rambam’s stance on exemption from war for the tribe of Levi and Torah scholars (Mishneh Torah, Hilchos Shemittah V’Yovel 13:12-13)
Student: But the Rambam writes that the Tribe of Levi and Torah scholars do not go out to battle, and I quote:
"Why did Levi not receive a portion in the inheritance of the land of Israel and its spoils with his brothers? Because he was separated to serve Hashem and to teach His ways, as it is written, 'They will teach Your judgments to Yaakov and Your Torah to Israel.'" (Devarim 33:10) Therefore, they did not go to battle like the rest of Israel and do not inherit land by their own strength. Rather, they are the army of Hashem, as it says, "Bless Hashem His army" (Devarim 33:11) and He will take care of them as it is written, "I am your portion and your inheritance." (Bamidbar 18:20)
"And it is not only the tribe of Levi, but every man, and every person from all the inhabitants of the world, whose spirit moves him and whose mind understands to separate himself to stand before Hashem to serve Him, to work for Him, to know Hashem, and to walk uprightly as Hashem has made him. He will cast off from his neck the yoke of the many calculations that people seek. Behold, this person will be sanctified, a holiness of holiness, and Hashem will be his portion and inheritance forever and for the worlds of worlds. He will merit in this world a thing sufficient for him, just as the priests and Levites merited. David, peace be upon him, says (Tehillim 16:5), 'Hashem is the portion of my inheritance and my cup; You support my lot.'"
(Rambam, Hilchos Shemittah V’Yovel 13:12-13)
Rabbi: Yes, I have heard this argument from many people, that it seems the tribe of Levi and Torah scholars are exempt from battle. But one should not assume halacha based on what one hears others say. We always need to examine the sources closely…
A. The Rambam speaks about battles for territorial inheritance, and, as Levi did not receive a portion of the land of Israel, they were not required to fight the wars on behalf of the other tribes. However, he was not discussing the case when an enemy comes upon you.
B. In halacha 13, when he says, "Not only the tribe of Levi..." – in this halacha, some interpret that the exemption from war for the tribe of Levi applies to anyone who is engaged in Torah. But in this halacha where the Rambam compares other people to the tribe of Levi, it does not refer to Levi being exempt from going to battle, only that Hashem will provide for him in whatever he needs as long as he dedicates himself to Torah. It does not discuss exemptions from war.
C. Even with regards to the battles for territorial inheritance, The Rambam specifically says, "They (the tribe of Levi) do not go to battle like the rest of Israel," which could be understood that even with regard to the wars the Jewish people fought when they entered the land of Israel, Levi did engage in battle, though not in the same way as the rest of Israel. In any event, as explained, the Rambam was specifically referring to the wars waged to take over the lands they inherited and not to wars in which our enemies come and attack us, in which case everyone (including the tribe of Levi) must join.
D. The description that "if one’s spirit moves him and he is dedicated to stand before Hashem and serve Him…" refers to exceptional individuals, not even most Torah scholars.
E. If the Rambam indeed is saying that Levi is exempt from a milchemes mitzvah, he contradicts what he writes in Hilchos Melachim, where he writes that the Kohanim, who were from the Tribe of Levi, were involved in the wars of the Jewish people. He writes: "The one who returns his wife after divorce, or marries a woman prohibited to him... the Kohen is permitted in the first marriage, but not afterwards because the Torah speaks against the desires..." (Rambam, Hilchos Melachim 7:8).
We see that the Kohanim (i.e., the tribe of Levi) did indeed fight in war, as there also is the concept of a "priest for war (Kohen Meshuach Milchama)." Even if we were to say that what the Rambam wrote in halacha 12 in Hilchos Shemittah V’Yovel (meaning: that the tribe of Levi did not fight in the battles for the inheritance of the land of Israel) also applies to halacha 13 (meaning: that other people who reach a certain holy level would also not fight in the battles for the inheritance of the land of Israel), which is not clear at all, it still would not exempt them from going to battle when enemies come upon us, as his happening at this time.
29. The Chazon Ish’s stance on conscription into the IDF
Student: So why are the great rabbis so opposed to enlistment, and the Chazon Ish said "he should be killed rather than enlist"?
Rabbi: Indeed, many refer to the Chazon Ish’s statement that one should rather die than go, but the situation when the State was first established was very different from today. At that time, they tried to forcibly secularize us, cutting beards, preaching heresy, and more. But today the reality is very different, and they are much more accommodating and respectful. There is kosher Mehadrin food, prayer times are respected, there is a military rabbinate, and they try to accommodate as much as possible.
I quote the Chazon Ish’s own words: "It seems that what is written in the Mishnah regarding a war of commandment – even a groom from his chamber, is not talking about times when their assistance is necessary for victory, it is clear that for the sake of life and the salvation of the nation, everyone is obligated. But even when there is a need for only a certain number of soldiers, it is permitted to take a groom from his chamber (even for a voluntary war)." (Chazon Ish, Avodah Zara 23:3)
30. Immodesty in the army
Student: But what about the immodesty that exists in the army? As the pasuk says: “For Hashem your God walks in the midst of your camp, to deliver you and to give your enemies into your hand, therefore your camp shall be holy, and He shall not see among you anything indecent, lest He turn away from you.” (Devarim 23:15)
Besides guarding one’s eyes, does the army’s immodesty mean that we won’t receive Hashem’s help?
Rabbi: Indeed, there are sometimes problems with modesty, but usually it is better than what is found in the streets. The army tries to adapt itself to the needs of the Charedi community. Of course, not everything is perfect, and sometimes there are breaches that need correction, but the more Haredim who join the army, the fewer breaches there will be, and the less immodesty! The pasuk tells us what we need to do when we are in the army: we must be modest. It does not mean that if others in the army are not acting modestly, I should also fail to do what is required of me and not serve. The more religious and Torah-observant people who join the army, the more the concept of a “holy camp” will improve.
There are a few other important things I need to explain:
A. The first is that instead of finding ways to avoid a Mitzvah, one must always do everything possible to fulfill it, despite potential concerns.
It is written in the Gemara (Kesubos 110b), which the Rambam writes as well: “A person should always live in the Land of Israel, even in a city that is mostly idol worshipers, and should not live in the Diaspora, even in a city that is mostly Jewish” ( Hilchos Melachim 5:12). Although it is clear that for our spiritual well-being, one should live in a city of Torah-observant Jews, the halacha still demands of us to live in the Land of Israel, even in a city where the majority are idolaters.
The Torah acknowledges the spiritual risks during a time of war, as the Torah wrote about the concept of an “Eshes Yifas To’ar” (Devarim 21:11, Rashi). The Torah does not exempt us from fighting due to concerns for our spiritual state. There is a commandment and obligation for all of us to fight in a milchemes mitzvah, and the concern for spiritual harm does not exempt us from this obligation. Therefore, instead of avoiding Hashem’s will, we should try to fulfill it while at the same time improving the spiritual situation within the army.
B. Indeed, some boys enter the army as Torah observant and leave not Torah observant. It is important to note that this is much less common within the “Hesder” system because they enter the army as part of their yeshiva. If we succeed in building systems for the Charedi community, similar to the Hesder system, it will further improve the spiritual situation.
C. We educate and teach our students to live as Torah Jews inside and outside the walls of the Beis Midrash, because “they are our life and the length of our days!” Do we have no confidence in the education we have invested in our students? Does it make sense to tell our students not to fulfill such an important Mitzvah because they might learn bad habits from others? On the contrary. They should be capable of teaching and guiding other soldiers who need spiritual support!
Part 5: Bitachon and Kochi V’otzem Yadi
31. “The horse is prepared for the day of battle, but salvation is from Hashem” (Mishlei 21:31)
Student: Still, why do they need to draft yeshiva students? There are enough soldiers. After all, Hashem can save us with even a small number of soldiers, as it is written, "The horse is prepared for the day of battle, but salvation is from Hashem." (Mishlei 21:31) As the Ralbag there writes: “Behold, the horse is prepared for the day of battle, to be a tool for running against the enemy and defeating him. However, the horse is false for salvation, for salvation comes only from Hashem. And thus, you will often find that a small and weak army will defeat the large and strong one. This teaches us that no weapon of war can annul the decree of the Holy One, Blessed be He, and that one must rely solely on Hashem for His assistance."
Rabbi: Certainly, Hashem can save us with a small amount. However, the obligation of effort is according to the ways of nature, as it is written that everyone must help when difficulties arise:
32. The obligation to fight even on Shabbos (Mishneh Torah, Hilchos Shabbos 2:23)
"When idol and star worshipers come against the cities of Israel, if they come for financial matters, we do not desecrate Shabbos for them, and we do not go to war with them. But in a city near the border, even if they come only for matters of straw and stubble, we go out against them with weapons and desecrate Shabbos for them. And in any place, if they come for the lives of people, or have declared war, or have attacked in general, we go out against them with weapons and desecrate Shabbos for them. And it is a commandment upon all of Israel that they should come and go and help their brothers who are in distress, to save them from the hands of idol and star worshipers on Shabbos. And it is forbidden for them to delay in doing so until after Shabbos. When they have saved their brethren, they are permitted to return with their weapons to their place on Shabbos so as not to cause them to fail in the future."
(Rambam, Hilchos Shabbos 2:23)
As we see from the Rambam’s explanation, when a need arises, everyone is obligated to help, without exception, even if it involves violating Shabbos.
The intention of the pasuk that you quoted is that when one goes out to war, even with horses and other equipment, in the end, salvation comes from Hashem. Heavenly help is from Him alone, but we must do everything in our power. Our belief should be to trust and believe, with all our efforts, that salvation and deliverance come from Him alone.
33. Rabbeinu Bachaya’s explanation of the pasuk “…but salvation is from Hashem” and שקר הסוס לתשועה – “horses are a false hope for deliverance” (Tehillim 33:17).
It is also important to see how Rabbeinu Bachaya explains the pasuk of “The horse is prepared for the day of battle, but salvation is from Hashem,” (Mishlei 21:31) and realize that the way it is being portrayed is the exact opposite of its intended meaning, and I quote:
“In this pasuk, Shlomo warns everybody to do whatever is in his power by using natural means to achieve his success (in a military encounter when such is unavoidable). Beyond that, he must leave things to Hashem. A miracle occurs only when all the natural means have been exhausted and have proven to be inadequate to produce the desired result. Man was created in such a way that he can cope with most problems by using natural means. If one plans to secure victory over an adversary in a confrontation, one must strive to equip oneself with the amount of weapons and the quality of weapons needed to give oneself an advantage. In other words, in the days of Shlomo, one needed horses and chariots. If one leaves everything to Hashem, one will find that Hashem does not intervene on one’s behalf. If someone is sick and one prays for him to be healed, such a prayer is useless unless one has first taken the measures known to help the patient to get well, such as giving him the type of food he needs, Only after one has taken all the measures known to medical science which are capable of curing such a patient does one ask heaven to do its part in curing the sick person at hand. This is the deeper meaning of Tehillim 147,3 הרופא לשבורי לב ומחבש לעצבותם, ‘He heals their broken hearts, and binds up their wounds’.
It is also written in pasuk 10 of that same perek that “He does not prize the strength of horses, nor value the fleetness of men.” We have a third pasuk (Tehillim 33,17) in which David expressly ridicules those who place their trust in their horses by saying: “horses are a false hope for deliverance, for all their great power they provide no escape.” When we reflect on all these pesukim, we can understand why Hashem agreed to send the spies in spite of the fact that He Himself could destroy the Canaanim.
B’nei Yisrael were right in doing what is humanly possible to prepare themselves for war against the Canaanim, including spying out how best to invade the land of Canaan at minimum risk. Setting ambushes, sending undercover agents, etc., are all legitimate ways for preparing an invasion and maximizing the chances of success. Once all these steps had been taken, Hashem would add whatever measure of supernatural assistance was needed to ensure success. The Torah does not make the performance of miracles the cornerstone of its dealings with mankind or the Jewish people. Miracles are exceptions, not norms…” (Rabbeinu Bachaya, Bamidbar 13:2)
We see clearly that Rabbeinu Bachaya explains the necessity to do everything in our power to fight and win wars, without relying on Hashem to do anything for us. Only once we have exhausted every natural means to secure our victory are we allowed to then put our hope in a miracle from Hashem.
34. “And Hashem said to Gidon: ‘With these three hundred men who lapped the water, I will save you’” (Shoftim 7:7)
Student: If true, why did Gidon fight with only 300 soldiers? As it is written: "And Hashem said to Gidon, 'With these 300 men who lapped the water, I will save you and give the Midianites into your hands, and let all the others go, each man to his place.'" (Shoftim 7:7)
Rabbi: As I have already answered, it is certainly possible that Hashem can deliver with a small number, as Yonasan said to his young attendant, "For there is no restraint with Hashem to save by many or by few" (1 Shmuel 14:6). But in practice if Hashem had not told Gidon to reduce his army to just 300, he would have remained with the 32,000 soldiers he initially gathered(!), as explicitly stated in the pesukim. This is because we do not rely on miracles, and we need to make our full effort. Today, when we do not have prophets and the Urim V’tumim, and with enemies from all directions, we must have a large army that can fight against all our enemies without relying on miracles. However, we must still believe that Hashem has the ability to deliver even with a small number, as we saw in the Six-Day War and more...
35. “My strength and the might of my hand made me this wealth” (Devarim 8:17) in times of war
Student: If I become a soldier, is there a concern that I will attribute my strength to myself and not to Hashem?
Rabbi: This is a very good question, and I will answer you with a somewhat deep response, so please listen carefully. Indeed, it is written, "And you will say in your heart, 'My strength and the might of my hand have made me this wealth.'" (Devarim 8:17)
But notice the words of the Ran in his Derashos:
"This passage is connected and linked to the one above it. In the beginning, Israel is warned about two things: one, that they should not attribute their success to their own strength and might; and two, that they should not attribute the conquest of the land to their merit. Above this, it says: 'Lest when you eat and are satisfied... and your herds and flocks multiply... you will say in your heart, 'My strength and the might of my hand have made me this wealth.' And you shall remember Hashem your God, for it is He who gives you the power to make wealth.'
The intention here is that although it is true that certain individuals have special abilities in some areas, like those who are ready to receive wisdom or those who have the ability to advise and accumulate, and in this case, it would be true for the wealthy person to say, 'My strength and might have made me this wealth.' Nevertheless, even though the power is granted to you, you must remember who gave it to you and where it came from. That is why it says: 'Remember Hashem your God, for it is He who gives you the strength.'"
(Derashos HaRan, Chapter 10, Section 2)
The Ran explains that while it is true that a person’s strength and abilities may help him achieve success, we must always remember that these abilities come from Hashem. The power to succeed, whether in battle, wealth, or any other area, ultimately comes from Him.
The intent here is to say that we must do everything possible and not sit idly by, hoping that Hashem will take care of everything for us. On the contrary, we need to do everything we can, but! We must remember that ultimately, the wisdom and strength to do so are inherent within us, and this too is a gift from Hashem. So, on one hand, we can attribute our technological advancements to ourselves—since "He gives you the strength"—but on the other hand, we must remember that "He gives," and that all our wisdom and ability to achieve these advancements comes from Hashem.
36. “Some trust in chariots and some in horses, but we call upon the name of Hashem our God” (Tehillim 20:8)
In the same vein, it is written, "Some trust in chariots and some in horses, but we trust in the name of Hashem our God." (Tehillim 20:8)
Rashi writes: "Some trust in chariots: Some of the nations put their trust in their iron chariots, and others trust in their horses, but we will remember the name of Hashem, because He is the one who grants salvation. ‘Remember’ is a term used for prayer, as in ‘He who remembers His altar’ (Yeshayahu 66:3) or ‘the remembrance of the offering’.” (Vayikra 1:2). And according to Rashi, it means that they (our enemies) will bow down and fall.
A. Rashi explains that the enemies trust in their weapons, but we, in contrast, trust in Hashem. However, it’s clear that we still need to fight; we must remember Hashem throughout the battle.
B. Metsudas David writes: "We trust in Hashem, even though we are few in number compared to the enemy.” Even now, when we are a nation fighting on many fronts against an enemy much larger than us, we trust in Hashem during battle.
C. Radak writes: "Our enemies come upon us with chariots and horses, and they trust in them, as it says in Yeshayahu 31:1, 'Woe to those who go down to Egypt for help and rely on horses and chariots.' But we, in contrast, will remember the name of Hashem our God. When we remember His name and call out to Him, we will win the battle; we will overcome the chariots and the horses." Even though our soldiers might not be the strongest, they will win because of their faith in Hashem. This is explained in the final pasuk of the chapter, "Hashem will save the king; He will answer us on the day we call." (Tehillim 20:10)
These are the words the soldiers would shout in battle, not the ones sitting in the bet midrash or shul. This very act of calling out to God brings victory.
37. “You come to me with sword, spear, and javelin, but I come to you in the name of Hashem of Hosts, the God of the armies of Israel, whom you have taunted” (1 Shmuel 17:45)
Similarly, we find that David fought Golias with both his strategy and trust in Hashem. As it is written, "David said to the Philistine, 'You come to me with a sword, a spear, and a javelin, but I come to you in the name of Hashem of Hosts, the God of the armies of Israel, whom you have defied.'" (1 Shmuel 17:45)
David himself fought and used military tactics, surprising Golias by slinging a stone at his forehead. This shows that he made efforts in battle, just as he had in his other battles, but even then, he didn’t rely solely on his own strength. He prayed before the battle, knowing that it was Hashem who would help him.
38. Regarding the role of a warrior: “For they cried out to God in battle, and He was entreated for them because they trusted in Him” (1 Divrei HaYamim 5:18-20)
This concept also appears clearly in Divrei Hayamim. The pasuk says: "The sons of Reuven, Gad, and half the tribe of Menashe were valiant men, men of war, who carried shield and sword, and drew the bow, and were expert in war. Forty-four thousand seven hundred and sixty, ready for battle. They made war against the Hagrites, Jetur, Naphish, and Nodab, and they were helped against them, and the Hagrites and all who were with them were delivered into their hands, for they cried out to God in the battle, and He was entreated for them because they trusted in Him." (Divrei HaYamim Alef 5:18–20)
It is clear from these pesukim that the victory of the tribes of Reuven, Gad, and half of Menashe was due to their prayers and their trust in God, not due to the Torah of the rest of the people.
39. Further discussion on the role of a warrior (Mishneh Torah, Hilchos Melachim 7:15)
It is now also understandable why the Rambam stresses the immense responsibility that falls on the shoulders of our soldiers.
The Rambam writes the following:
"Who is the man who is fearful and fainthearted?" (Devarim 20:8) — as the pasuk means, this refers to someone who does not have the strength in his heart to stand firm in the challenges of war. Once he enters the warfare, he should rely on the “Hope of Israel,” and trust in Hashem as his Savior in times of distress. He should know that it is because of Hashem's name that he goes to war, and he should place his life in his hands, without fear, not thinking about his wife or his children. Rather, he should remove them from his mind and focus solely on the battle. And anyone who starts to think or worry about the war, who frightens himself, has violated the commandment, as it is written: "Let not your hearts faint, do not fear, do not hurry, and do not tremble before them." (Devarim 20:3). Moreover, all the lives of Israel are dependent on him. If he does not succeed in battle, if he does not fight wholeheartedly and with all his soul, it is as if he has spilled the blood of all Israel. As it is written: "Do not melt the heart of your brothers like his heart." (Devarim 20:8). And as it is explicitly stated in the Navi, "Cursed is the one who performs the work of Hashem deceitfully" (Yirmiyahu 48:10), and "Cursed is the one who withholds his sword from blood." (Yirmiyahu 48:10).
Anyone who fights with all his heart, without fear, and with the intention to sanctify Hashem's name alone, is guaranteed that he will not be harmed or suffer any misfortune. He will build a righteous house for himself in Israel, and he and his descendants will merit eternal life, as it is written: "For Hashem will surely make a faithful house for my master, because my master fights the battles of Hashem, and no evil shall be found in you." (1 Samuel 25:28). And it is further written: "And the soul of my master shall be bound in the bundle of the living with Hashem your God." (1 Shmuel 25:29)
(Rambam, Hilchos Melachim 7:15)
We see from the words of the Rambam that Hashem gives our soldiers the strength to win. At the same time, victory is dependent on the will and effort of the soldiers, and not on anyone else. Even Hashem will not bring forth victory if the soldiers (or even some of them, show weakness). This is why the Rambam writes that if they have fear, it is considered that they have committed murder, and they need to fight with all of their strength with intent to sanctify Hashem’s name.
Part 6: Values
40. Collective Responsibility
Student: The Gemara in Yoma 9b says that the reason why we get attacked by our enemies is because of immodesty. In order for us to be successful against our enemies, besides learning Torah, the other main issue that we should focus on is improving our modesty.
The Gemara writes the following:
“מִקְדָּשׁ רִאשׁוֹן מִפְּנֵי מָה חָרַב — מִפְּנֵי שְׁלֹשָׁה דְּבָרִים שֶׁהָיוּ בּוֹ: עֲבוֹדָה זָרָה, וְגִלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים.
עֲבוֹדָה זָרָה, דִּכְתִיב: ‘כִּי קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ’. מַאי ‘קָצַר הַמַּצָּע מֵהִשְׂתָּרֵעַ’? אָמַר רַבִּי יוֹנָתָן: קָצַר מַצָּע זֶה מֵהִשְׂתָּרֵר עָלָיו שְׁנֵי רֵעִים כְּאֶחָד. ‘וְהַמַּסֵּכָה צָרָה כְּהִתְכַּנֵּס’, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: כִּי מָטֵי רַבִּי יוֹנָתָן לְהַאי קְרָא בָּכֵי, אֲמַר: מַאן דִּכְתִיב בֵּיהּ ‘כּוֹנֵס כַּנֵּד מֵי הַיָּם’, נַעֲשֵׂית לוֹ מַסֵּכָה צָרָה?
גִּלּוּי עֲרָיוֹת, דִּכְתִיב: ‘וַיֹּאמֶר ה׳ יַעַן כִּי גָבְהוּ בְּנוֹת צִיּוֹן וַתֵּלַכְנָה נְטוּיוֹת גָּרוֹן וּמְשַׂקְּרוֹת עֵינָיִם הָלוֹךְ וְטָפוֹף תֵּלַכְנָה וּבְרַגְלֵיהֶן תְּעַכַּסְנָה’. ‘יַעַן כִּי גָּבְהוּ בְּנוֹת צִיּוֹן’ — שֶׁהָיוּ מְהַלְּכוֹת אֲרוּכָּה בְּצַד קְצָרָה. ‘וַתֵּלַכְנָה נְטוּיוֹת גָּרוֹן’ — שֶׁהָיוּ מְהַלְּכוֹת בְּקוֹמָה זְקוּפָה. ‘וּמְשַׂקְּרוֹת עֵינַיִם’ — דַּהֲווֹ מָלְיָין כּוּחְלָא עֵינֵיהֶן. ‘הָלוֹךְ וְטָפוֹף תֵּלַכְנָה’ — שֶׁהָיוּ מְהַלְּכוֹת עָקֵב בְּצַד גּוּדָל. ‘וּבְרַגְלֵיהֶן תְּעַכַּסְנָה’ — אָמַר רַבִּי יִצְחָק: שֶׁהָיוּ מְבִיאוֹת מוֹר וַאֲפַרְסְמוֹן וּמַנִּיחוֹת בְּמִנְעֲלֵיהֶן, וּכְשֶׁמַּגִּיעוֹת אֵצֶל בַּחוּרֵי יִשְׂרָאֵל בּוֹעֲטוֹת וּמַתִּיזוֹת עֲלֵיהֶן, וּמַכְנִיסִין בָּהֶן יֵצֶר הָרָע כְּאֶרֶס בְּכָעוּס.
שְׁפִיכוּת דָּמִים, דִּכְתִיב: ‘וְגַם דָּם נָקִי שָׁפַךְ מְנַשֶּׁה [הַרְבֵּה מְאֹד] עַד אֲשֶׁר מִלֵּא אֶת יְרוּשָׁלִַם פֶּה לָפֶה’.” (יומא ט, ב)
“Why was the First Beis HaMikdash destroyed? Because of three things that were in it: idolatry, sexual immorality, and bloodshed.
Idolatry, as it is written: ‘For the bed is too short to stretch out on’ (Yeshayahu 28:20). What does “the bed is too short to stretch out on” mean? Rabbi Yonason said: This bed is too short for two companions to rule over it together. ‘And the covering is too narrow to wrap oneself in.’
Rabbi Shmuel bar Nacḥmani said: When Rabbi Yonason reached this verse, he would weep. He said: He of whom it is written, ‘He gathers the waters of the sea like a heap’ (Tehillim 33:7) — should a narrow covering be made for Him?Sexual immorality, as it is written: ‘And Hashem said: Because the daughters of Zion are haughty, and walk with outstretched necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet’ (Yeshayah 3:16).
‘Because the daughters of Zion are haughty’ — they would walk with long steps beside short ones.
‘And walk with outstretched necks’ — they walked with an erect posture.‘And wanton eyes’ — they would fill their eyes with kohl.
‘Walking and mincing as they go’ — they would walk heel beside toe.‘And making a tinkling with their feet’ — Rabbi Yitzcḥak said: They would bring myrrh and balsam and place it in their shoes; and when they reached the young men of Israel, they would kick and spray it upon them, thereby arousing the evil inclination within them, like poison in a viper.
Bloodshed, as it is written: ‘Moreover, Menashe shed innocent blood very much, until he had filled Jerusalem from one end to another’” (Melachim Beis 21:16). (Yoma 9b)
We see from this Gemara that we should not be focused on trying to get people into the army. We should put our efforts into getting our communities to become more tzanua. That will protect us from the threats we find ourselves amongst.
Rabbi: Modesty is indeed of utmost importance for the Jewish people, as the Gemara above shows, and as we have discussed previously with the idea of והיה מחניך קדוש, which specifically relates to modesty in war.
However, it would be disingenuous to claim that the main “war” we have right now is the war for modesty, as opposed to the actual war we are facing against Hamas, Iran, and all of the other enemies of the Jewish people.
In fact, Rashi in Shabbos 62b discusses the Gemara in Yoma that you cited. While discussing the pesukim in Yechezkel that the Gemara quoted, He writes:
“הלוך וטפוף שהיו מהלכות ארוכה בצד קצרה - שתראה צפה על ראש חברתה והוא נוי לה. ונשואות היו. לפיכך מספר בגנותן.”
“’Walking and mincing’ — they would walk with a long step alongside a short one, so that one would appear to float above the head of her companion; this was considered an adornment for them. And they were married women; therefore, it relates this to their disgrace.”
Meaning, that the women whom Yechezkel was describing, and to which the Gemara says were partially responsible for the destruction of the first Bet HaMikdash and the Jewish exile to Bavel, were married women, dressed in seductive dress to lure men into committing adultery.
The Neviim do write in many places specifically that adultery would lead us to losing our land, such as in Yirmiyahu (5:7-9) and In Hoshea (4:2). It would therefore be appropriate to focus on improving our overall modesty, including anything that can lead to inappropriate relationships.
What is of most importance to note, though, is what distinguishes adultery from other terrible sins. While being a vital sin in and of itself, it also leads to the breakup of families, communities, and society. That is the main reason as to why the Neviim spoke so much against it.
It is the direct opposite of going out of one’s way to help someone else.
As will be seen soon, the common theme that the Neviim warned the Jewish people about is that the lack of care for each other, and the avoidance of collective responsibility toward each other would lead to their defeat and exile.
As such, adultery is seen as the quintessential paradigm for the disregard and lack of care for another person.
As such, the Gemara above tells us what needs to be done in order to remain in Eretz Yisrael. The continuation of the Gemara writes as follows:
“אֲבָל מִקְדָּשׁ שֵׁנִי שֶׁהָיוּ עוֹסְקִין בְּתוֹרָה וּבְמִצְוֹת וּגְמִילוּת חֲסָדִים, מִפְּנֵי מָה חָרַב? מִפְּנֵי שֶׁהָיְתָה בּוֹ שִׂנְאַת חִנָּם. לְלַמֶּדְךָ שֶׁשְּׁקוּלָה שִׂנְאַת חִנָּם כְּנֶגֶד שָׁלֹשׁ עֲבֵירוֹת: עֲבוֹדָה זָרָה, גִּלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים.” (יומא ט, ב)
“However, during the period of the Second Beis HaMikdash, where people were engaged in Torah study, observance of mitzvos, and acts of kindness, why was the Beis HaMikdash destroyed then? It was destroyed due to the fact that there was wanton hatred during that period. This comes to teach you that the sin of wanton hatred is equivalent to the three severe transgressions: Idol worship, forbidden sexual relations and bloodshed.” (Yoma 9b)
The Gemara explains that the key to our national success is to work on and improve our relationships with the rest of the people in our society, taking responsibility for one another.
This concept of collective responsibility is found throughout Tanach:
Yechezkel HaNavi laments how the Jewish people have committed fraud and robbery, have taken advantage of the poor and needy, while their leaders did not address these problems, causing God’s fury to fall on the Jewish people.
Yechezkel says the following:
“עַם הָאָרֶץ עָשְׁקוּ עֹשֶׁק וְגָזְלוּ גָּזֵל וְעָנִי וְאֶבְיוֹן הוֹנוּ וְאֶת־הַגֵּר עָשְׁקוּ בְּלֹא מִשְׁפָּט. וָאֲבַקֵּשׁ מֵהֶם אִישׁ גֹּדֵר־גָּדֵר וְעֹמֵד בַּפֶּרֶץ לְפָנַי בְּעַד הָאָרֶץ לְבִלְתִּי שַׁחֲתָהּ וְלֹא מָצָאתִי. וָאֶשְׁפֹּךְ עֲלֵיהֶם זַעְמִי בְּאֵשׁ עֶבְרָתִי כִּלִּיתִים דַּרְכָּם בְּרֹאשָׁם נָתַתִּי נְאֻם ה’.” (יחזקאל כב, כט-לב)
“And the people of the land have practiced fraud and committed robbery; they have wronged the poor and needy, have defrauded the stranger without redress. And I sought someone among them to repair the wall or to stand in the breach before Me in behalf of this land, that I might not destroy it; but I found none. I have therefore poured out My indignation upon them; I will consume them with the fire of My fury. I will repay them for their conduct—declares Hashem.” (Yechezkel 22: 29-32)
Similarly, Yirmiyahu earlier laments that the reason they ended up being punished with exile was their inability to live up to these ideals.
Yirmiyahu says:
“שׁוֹטְטוּ בְּחוּצוֹת יְרוּשָׁלַ͏ִם וּרְאוּ־נָא וּדְעוּ וּבַקְשׁוּ בִרְחוֹבוֹתֶיהָ אִם־תִּמְצְאוּ אִישׁ אִם־יֵשׁ עֹשֶׂה מִשְׁפָּט מְבַקֵּשׁ אֱמוּנָה וְאֶסְלַח לָהּ. וְאִם חַי־ה’ יֹאמֵרוּ לָכֵן לַשֶּׁקֶר יִשָּׁבֵעוּ. ה’ עֵינֶיךָ הֲלוֹא לֶאֱמוּנָה הִכִּיתָה אֹתָם וְלֹא־חָלוּ כִּלִּיתָם מֵאֲנוּ קַחַת מוּסָר חִזְּקוּ פְנֵיהֶם מִסֶּלַע מֵאֲנוּ לָשׁוּב” (ירמיהו ה, א-ג).
“Roam the streets of Jerusalem, search its squares, look about and take note: You will not find anyone engaged. There is no one who acts justly, who seeks integrity— That I should pardon her. Even when they say, ‘As Hashem lives,’ they are sure to be swearing falsely. O Hashem, your eyes look for integrity. You have struck them, but they sensed no pain. You have consumed them, but they would accept no discipline. They made their faces harder than rock. They refused to turn back.” (Yirmiyahu 5:1-3)
When false prophets in the times of Yirmiyahu said, “Don’t worry, all is well as we have the Beis Hamikdash” (Yirmiyahu 7:4), while at the same time ignoring the societal problems of their generation and taking advantage of the weak, Hashem responded that not even the Beis Hamikdash would save Bnei Yisrael. Only by acting justly and stopping the oppression of the stranger, widow, and orphan, would they merit protection.
This is Yirmiyahu’s response to the false prophets:
“כִּי אִם־הֵיטֵיב תֵּיטִיבוּ אֶת־דַּרְכֵיכֶם וְאֶת־מַעַלְלֵיכֶם אִם־עָשׂוֹ תַעֲשׂוּ מִשְׁפָּט בֵּין אִישׁ וּבֵין רֵעֵהוּ. גֵּר יָתוֹם וְאַלְמָנָה לֹא תַעֲשֹׁקוּ וְדָם נָקִי אַל־תִּשְׁפְּכוּ בַּמָּקוֹם הַזֶּה וְאַחֲרֵי אֱלֹהִים אֲחֵרִים לֹא תֵלְכוּ לְרַע לָכֶם. ְשִׁכַּנְתִּי אֶתְכֶם בַּמָּקוֹם הַזֶּה בָּאָרֶץ אֲשֶׁר נָתַתִּי לַאֲבוֹתֵיכֶם לְמִן־עוֹלָם וְעַד־עוֹלָם.” (ירמיהו ז, ה-ח)
“No, if you really mend your ways and your actions; if you execute justice between one party and another; if you do not oppress the stranger, the orphan, and the widow; if you do not shed the blood of the innocent in this place; if you do not follow other gods, to your own hurt— then only will I let you dwell in this place, in the land that I gave to your ancestors for all time.” (Yirmiyahu 7: 5-8)
We see that neither Yirmiyahu, Yechezkel, nor any of the other Neviim were walking through the streets of Jerusalem preaching that in the merit of women dressing more modestly, we will win our wars and be victorious in our upcoming battles against the incoming armies of Sancheriv and Nevuchadnezzar.
We also see that they did not say to the Jewish men: “If you want salvation and to avoid being dispersed and killed en masse, you should go to the Beis Midrash and learn Torah.”
The reason the Neviim did not relay those messages is not due to a lack of value toward Torah learning and modesty. They certainly appreciated Torah values and received messages directly from Hashem!
Rather, the Neviim understood, similar to that which the Gemara in Yoma explained above, that for us to remain in our land, we need to build a just and empathic society. They understood that while learning Torah is extremely important and valuable, it is not sufficient in and of itself to help us win wars.
The essential value and behavior that Hashem was telling us via the Neviim is to take care of our fellow Jews, even when it is uncomfortable to do so.
Unfortunately, when some people in society are risking their lives to protect Am Yisrael, while others consciously do not, that lack of help itself shows the severe lack of empathy towards the rest of the Jewish people. This is exactly what the Neviim were warning us about!
To take this idea a step further, the responsibility of being responsible for one another – Kol Yisrael Areivim Zeh LaZeh, is directly connected to being in Eretz Yisrael during wartime.
Following Bnei Yisrael’s war against Yericho, Yehoshua commanded them to avoid taking any spoils of war. However, Achan, seemingly sinning on a personal level, did not follow Yehoshua’s directive, and took spoils of war. Despite his sin seemingly being a personal sin, the entire Jewish people collectively were punished, which caused them to lose a battle against Ai. The pasuk says:
“וַיִּמְעֲלוּ בְנֵי יִשְׂרָאֵל מַעַל בַּחֵרֶם וַיִּקַּח עָכָן בֶּן כַּרְמִי בֶן זַבְדִּי בֶן זֶרַח לְמַטֵּה יְהוּדָה מִן הַחֵרֶם וַיִּחַר אַף יְהֹוָה בִּבְנֵי יִשְׂרָאֵל.” (יהושע ז,א)
“The children of Israel committed a breach of trust with respect to the ban: Achan son of Carmi, son of Zavdi, son of Zerach, of the tribe of Yehudah, took from that which was under the ban, and the anger of Hashem burned against the children of Israel.”
(Yehoshua 7:1)
Despite Achan acting alone, the Navi describes the sin as belonging to the entire nation, and therefore Hashem’s anger was directed at all of Klal Yisrael.
This concept of “Arvus,” of the Jewish people being responsible for each other, began only once the Jewish people entered the land with Yehoshua, as the following Gemara explains:
“וְעַד הַשְׁתָּא, מַאי טַעְמָא לָא אִיעֲנוּשׁ? אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן: לְפִי שֶׁלֹּא עָנַשׁ עַל הַנִּסְתָּרוֹת עַד שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן.
כְּתַנָּאֵי: ״הַנִּסְתָּרֹת לַה׳ אֱלֹקֵינוּ וְהַנִּגְלֹת לָנוּ וּלְבָנֵינוּ עַד עוֹלָם״. לָמָּה נָקוּד עַל ״לָנוּ וּלְבָנֵינוּ״ וְעַל עַיִן שֶׁבְּ״עַד״? מְלַמֵּד שֶׁלֹּא עָנַשׁ עַל הַנִּסְתָּרוֹת עַד שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן, דִּבְרֵי רַבִּי יְהוּדָה.
אָמַר לוֹ רַבִּי נְחֶמְיָה: וְכִי עָנַשׁ עַל הַנִּסְתָּרוֹת לְעוֹלָם? וַהֲלֹא כְּבָר נֶאֱמַר ״עַד עוֹלָם״! אֶלָּא, כְּשֵׁם שֶׁלֹּא עָנַשׁ עַל הַנִּסְתָּרוֹת, כָּךְ לֹא עָנַשׁ עַל עוֹנָשִׁין שֶׁבַּגָּלוּי עַד שֶׁעָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן. אֶלָּא עָכָן, מַאי טַעְמָא אִיעֲנוּשׁ? מִשּׁוּם דַּהֲווֹ יָדְעִי בֵּיהּ אִשְׁתּוֹ וּבָנָיו.” (סנהדרין מג, ב)
“And until now, for what reason were they not punished? (Meaning, if Achan also sinned during the time of Moshe Rabbeinu, why were the Jewish people as a whole not punished during that time period as well, just like they were punished when Achan sinned in the time of Yehoshua.)
Rabbi Yochanan said in the name of Rabbi Elazar son of Rabbi Shimon: Because punishment for hidden transgressions was not imposed until Israel crossed the Jordan.
This is taught in a Baraisa: ‘The hidden things belong to Hashem our God, but the revealed things belong to us and to our children forever.’ Why are there dots over the words ‘to us and to our children’ and over the letter ayin in the word ‘ad (forever)’? This teaches that punishment for hidden transgressions was not imposed until Israel crossed the Jordan. These are the words of Rabbi Yehuda.
Rabbi Nechemia said to him: Is it possible that punishment for hidden transgressions applies forever? Has it not already been stated, ‘forever’? Rather, just as punishment was not imposed for hidden transgressions, so too punishment was not imposed even for openly committed offenses until Israel crossed the Jordan.
Rather, with regard to Achan, for what reason was everyone punished? Because his wife and children knew about it.” (Sanhedrin 43b)
The Tana’aim in the above Gemara dispute whether the Jewish people can collectively be held responsible for a sin that one commits in private. However, they all agree that the Jewish people are held responsible for sins that are known.
Achan’s lack of responsibility on a personal level, and disregard towards other Jewish people, coupled with the Jewish people’s inaction to influence Achan positively, caused a negative effect on the entire nation, resulting in losing their battle against the people of Ai.
Similarly, the Ramban, in his commentary on Devarim 29:28, following in line with Rabbi Nechemia’s explanation, distinguishes between hidden matters that are for Hashem alone and revealed matters for which the community is responsible — establishing a framework in which sins known to the public affect the entire nation.
The Ramban writes the following:
“והנכון בעיני כי הנגלות הם העבירות הנעשות בגלוי,
ועליהם אנו נענשים אם לא נעשה בהם דין ונבער הרע מקרבנו,
אבל הנסתרות — לה’ אלקינו שאין בידינו לדעתן.”“In my view, the correct interpretation is that ‘the revealed things’ refer to transgressions committed openly. For these, we are punished if we do not administer justice against them and remove the evil from our midst. But the hidden things belong to Hashem our God, for they are not within our power to know.”
The Talmud Yerushalmi makes a similar point and also relates it specifically to the Jewish people’s success in war. The Gemara writes as follows:
“אָמַר רִבִּי אַבָּא בַּר כַּהֲנָא דּוֹרוֹ שֶׁל דָּוִד כּוּלָּן צַדִּיקִים הָיוּ וְעַל יְדֵי שֶׁהָיָה לָהֶן דֵילָטוֹרִין הָיוּ יוֹצְאִין בַּמִּלְחָמָה וְהָיוּ נוֹפְלִין. הוּא שֶׁדָּוִד אָמַר: ‘נַפְשִׁי בְּתוֹךְ לְבָאִים אֶשְׁכְּבָה לוֹהֲטִים’. ‘נַפְשִׁי בְּתוֹךְ לְבָאִים’ - זֶה אַבְנֵר וַעֲמָשָׂא שֶׁהָיוּ לְבָאִים בַּתּוֹרָה. ‘אֶשְׁכְּבָה לוֹהֲטִים’ - זֶה דּוֹאֵג וְאַחִיתוֹפֶל שֶׁהָיוּ לְהוּטִין אַחַר לָשׁוֹן הָרַע. ‘בְּנֵי אָדָם שִׁינֵּיהֶם חֲנִית וְחִצִּים’ - אֵילּוּ בַּעֲלֵי קְעִילָה, דִּכְתִיב: ‘הֲיַסְגִּרוּנִי בַּעֲלֵי קְעִילָה בְיָדוֹ הֲיֵרֵד שָׁאוּל’. ‘וּלְשׁוֹנָם חֶרֶב חַדָּה’ - אֵילּוּ הַזִּיפִּים בְּבוֹא הַזִּיפִּים וַיֹּאמְרוּ לְשָׁאוּל. בְּאוֹתָהּ שָׁעָה אָמַר דָּוִד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: ‘רִבּוֹן הָעוֹלָמִים מַה שְׁכִינָתָךְ לֵירֵד בָּאָרֶץ סַלֵּק שְׁכִינָתָךְ מִבֵּינֵיהוֹן’! הַהוּא דִּכְתִיב ‘רוּמָה עַל שָׁמַיִם אֱלֹקִים עַל כָּל הָאָרֶץ כְּבוֹדֶךָ’.
אֲבָל דּוֹרוֹ שֶׁל אַחְאָב עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ, וְעַל יִדֵּי שֶׁלֹּא הָיָה לָהֶן דֵּילָטוֹרִיָּא הָיוּ יוֹרְדִין לַמִּלְחָמָה וְנוֹצְחִין. הוּא שֶׁעוֹבַדְיָהוּ אָמַר לְאֵלִיָּהוּ: ‘הֲלֹא הוּגַּד לַאדוֹנִי אֲשֶׁר עָשִׂיתִי בַּהֲרוֹג אִיזֶבֶל אֶת נְבִיאֵי ה’ וְגוֹמֵר וַאֲכַלְכְּלֵם לֶחֶם וָמָיִם’. אִם לֶחֶם, לָמָּה מַיִם? וְאִם מַיִם, לָמָּה לֶחֶם? אֶלָּא מְלַמֵּד שֶׁהָיוּ הַמַּיִם קָשִׁין לוֹ לְהָבִיא יוֹתֵר מִן הַלֶּחֶם. וְאֵלִיָּהוּ מַכְרִיז בְּרֹאשׁ הַכַּרְמֶל ‘אֲנִי נוֹתַרְתִּי נָבִיא לְבַדִּי לַה’. וְכָל עַמָּא יָדְעִין וְלָא מְפָרְסְמִין לְמַלְכָּא.” (ירושלמי פאה א, א)
“Rabbi Abba bar Kahana said: The generation of David—all of them were righteous, but because they had informers (delatorin), they would go out to war and fall. This is what David said: ‘My soul lies among lions; I lie among those aflame.’
‘My soul lies among lions’ — this refers to Avner and Amasa, who were lions in Torah.
‘I lie among those aflame’ — this refers to Doeg and Achitophel, who were inflamed with evil speech (lashon hara).
‘The sons of man—whose teeth are spears and arrows’ — these are the men of Keilah, as it is written:
‘Will the men of Keilah deliver me into his hand? Will Shaul come down?’‘And their tongue a sharp sword’ — these are the Ziphites, as it says: ‘When the Ziphites came and said to Shaul…’
At that moment, David said before the Holy One, blessed be He: ‘Master of the Universe! If Your Presence is to descend to earth—remove Your Shechinah from among them.’ This is as it is written: ‘Be exalted above the heavens, O God; let Your glory be over all the earth.’
But the generation of Achav—they were idol worshipers, yet because there were no informers among them, they would go down to war and be victorious. This is what Ovadiah said to Eliyahu: ‘Has it not been told to my master what I did when Jezebel killed the prophets of Hashem… that I hid them and sustained them with bread and water?’ If bread, why water? And if water, why bread? Rather, this teaches that water was harder for him to obtain than bread.
And Eliyahu proclaimed atop Mount Carmel: ‘I alone remain a prophet to Hashem.’ And the entire nation knew, but they did not inform the king.” (Talmud Yerushalmi Peah 1:1)
The “Or LaYesharim” on the Yerushalmi explains that the Gemara is teaching that the generation of David, during the period when Shaul pursued him, was spiritually outstanding: its people were righteous, learned, and even the children possessed extraordinary Torah insight. Yet despite this greatness, they suffered losses in war. The reason, says Rabbi Abba bar Kahana, was the presence of informers and slanderers within the community.
David’s cry in Tehillim: “My soul is among lions… whose teeth are spears and arrows, and whose tongue is a sharp sword” (Tehillim 57:4) —is interpreted as referring to informers such as Doeg, Achitophel, the people of Keilah, and the Zifim, whose slander and betrayal of David undermined the nation from within. Because of this internal corruption, David prays that the Divine Presence be removed from among such people.
In contrast, the generation of Achav, though steeped in idolatry, was successful in battle because it lacked informers. This is illustrated by Ovadiah’s secret rescue and sustenance of one hundred prophets during Eezevel’s persecutions—an act widely known yet never reported to King Achav. Even during famine, the people did not betray Ovadiah and did not tell King Achav about his rescue mission. Their sense of responsibility towards each other is what led them to success.
The Gemara’s sharp conclusion is that internal loyalty and the absence of malicious speech can outweigh even severe religious failings, while righteousness and Torah learning cannot protect a generation poisoned by slander, betrayal, and lack of regard for one’s fellow Jew.
42. Messages from the Neviim
Student: I understand that there are Neviim who emphasize the need for shared responsibility and the punishments associated with disregarding that responsibility, but who says this is a unified message? Perhaps there are other Neviim who did not emphasize these messages to Bnei Yisrael.
Rabbi: Nevuah is very different than arguments and debates that we may come across in later generations. In these prophesies, Hashem is teaching what VALUES we need to prioritize. Our VALUE SYSTEM is absolute, and does not change over time. That is why there are many other Neviim who echoed the same message.
Zecharia clearly writes that our exile occurred due to a lack of civil order and lack of compassion for the stranger, orphan, and poor, and for plotting evil against each other and ignoring the rebukes of the Neviim.
Zecharia says:
“וַיְהִי דְּבַר־ה’ אֶל־זְכַרְיָה לֵאמֹר. כֹּה אָמַר ה’ צְ-בָאוֹת לֵאמֹר מִשְׁפַּט אֱמֶת שְׁפֹטוּ וְחֶסֶד וְרַחֲמִים עֲשׂוּ אִישׁ אֶת־אָחִיו. וְאַלְמָנָה וְיָתוֹם גֵּר וְעָנִי אַל־תַּעֲשֹׁקוּ וְרָעַת אִישׁ אָחִיו אַל־תַּחְשְׁבוּ בִּלְבַבְכֶם. וַיְמָאֲנוּ לְהַקְשִׁיב וַיִּתְּנוּ כָתֵף סֹרָרֶת וְאׇזְנֵיהֶם הִכְבִּידוּ מִשְּׁמוֹעַ. וְלִבָּם שָׂמוּ שָׁמִיר מִשְּׁמוֹעַ אֶת־הַתּוֹרָה וְאֶת־הַדְּבָרִים אֲשֶׁר שָׁלַח ה’ צְבָאוֹת בְּרוּחוֹ בְּיַד הַנְּבִיאִים הָרִאשֹׁנִים וַיְהִי קֶצֶף גָּדוֹל מֵאֵת ה’ צְ-בָאוֹת. וְאֵסָעֲרֵם עַל כׇּל־הַגּוֹיִם אֲשֶׁר לֹא־יְדָעוּם וְהָאָרֶץ נָשַׁמָּה אַחֲרֵיהֶם מֵעֹבֵר וּמִשָּׁב וַיָּשִׂימוּ אֶרֶץ־חֶמְדָּה לְשַׁמָּה.” (זכריה ז, ח-יד)
“And the word of God to Zechariah continued. So said the God of Hosts: Execute true justice; deal loyally and compassionately with one another. Do not defraud the widow, the orphan, the stranger, and the poor; and do not plot evil against one another. But they refused to pay heed. They presented a balky back and turned a deaf ear. They hardened their hearts like adamant against heeding the instruction and admonition that the God of Hosts sent to them by divine spirit through the earlier prophets; and a terrible wrath issued from the God of Hosts.
Even as they were called and they would not listen, ‘So,’ said the God of Hosts, ‘let them call and I will not listen.’ I dispersed them among all those nations that they had not known, and the land was left behind them desolate, without any who came and went. They caused a delightful land to be turned into a desolation.” (Zecharia 7: 8-14)
Zecharia is telling us that whenever or wherever a calamity occurs in our communities, our knee-jerk reaction should not be to call for the need of the men to learn more Torah and for the need of the women to dress more modestly, which in turn will be THE merit to stop our suffering.
Rather, we need to go out of our comfort zone. We need to help each other in any and EVERY way, including risking our lives to protect our fellow Jews. That is one of the ultimate expressions of care and collective responsibility- ערבות.
Micha and Hoshea both tell the Jewish people that Hashem was not interested in their burnt offerings, so long as they were ignoring their responsibilities towards their fellow man.
Micha says:
“בַּמָּה אֲקַדֵּם ה’ אִכַּף לֵאלֹקֵי מָרוֹם הַאֲקַדְּמֶנּוּ בְעוֹלוֹת בַּעֲגָלִים בְּנֵי שָׁנָה. הֲיִרְצֶה ה’ בְּאַלְפֵי אֵילִים בְּרִבְבוֹת נַחֲלֵי־שָׁמֶן הַאֶתֵּן בְּכוֹרִי פִּשְׁעִי פְּרִי בִטְנִי חַטַּאת נַפְשִׁי. הִגִּיד לְךָ אָדָם מַה־טּוֹב וּמָה־ה’ דּוֹרֵשׁ מִמְּךָ כִּי אִם־עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם־אֱלֹקֶיךָ.” (מיכה ו, ו-ח)
“With what shall I approach Hashem, Do homage to God on high? Shall I approach with burnt offerings, with calves a year old? Would Hashem be pleased with thousands of rams, with myriads of streams of oil? Shall I give my first-born for my transgression, the fruit of my body for my sins? You have been told, O mortal, what is good, and what Hashem requires of you: Only to do justice and to love goodness, and to walk modestly with your God.” (Micha 6: 6-8)
Similarly, Hoshea says:
“כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹקִים מֵעֹלוֹת.” (הושע ו, ו)
“For I desire goodness, not sacrifice; devotion to God, rather than burnt offerings.” (Hoshea 6:6)
They prophesied that Hashem wants us to commit justice, love goodness, and be modest in His ways. As long as we focus on our relationship solely on Hashem with our Torah learning and ignore our relationship with fellow Jews, whose importance is such that Hashem has repeatedly emphasized this point throughout the Neviim, then where does our relationship with Hashem really stand?
If we really want to help the Jewish people at this time, then we must help proactively in concrete and direct ways, as the Neviim have instructed us and as Arvus demands of us to act.
Torah learning should not be used as a crutch or as an excuse to avoid issues that are required to be addressed head-on. Learning extra Torah is appropriate when one has more time that won’t interfere with the help that the Jewish people need right now. Saying that Torah learning will be our protection turns the Torah into a type of “Segula.”
As was discussed earlier, in the times of Shmuel HaNavi, the Aron Kodesh was stolen by the Plishtim, and the Jews lost in battle, precisely because they attempted to use the Aron Kodesh as a type of Segula, relying on its holiness to protect them (Malbim, Shmuel Alef 4:3).
43. Conclusion
Student: So, if I were to summarize what you’ve said, the conclusion from everything above is that we have an obligation, according to the Rambam, Ramban, Rav Shlomo Zalman Auerbach, Rav Elyashiv, and the Chazon Ish, to fight against the enemies rising up against us at this time—day and night—who are trying to kill and destroy us, men, women, and children.
There is tremendous value in learning Torah, but Torah learning without action doesn’t protect us. The purpose of learning is to act upon it. If we do that, then we fulfill the blessing of “If you walk in My statutes, and keep My commandments and do them (i.e. the Mitzvos) ... I will give peace in the land.” (Vayikra 26:3-6)
We are in a situation of “Shmad” (fear of extermination), not the “Shmad” between the State of Israel vs. the Charedim, but rather from the terrorists that surround us coming against the Jewish people. We all have an obligation from the Torah to fight. Anyone who is told by the army that they are not needed to fight should make sure to pray for their friends in battle. But we cannot simply choose not to enlist.
Hashem will save us because of the soldiers’ faith and trust in Hashem, as explained by the pesukim in Divrei Hayamim, the Rambam, and the Radak.
We each also have a halachic and moral obligation to be responsible for each other, even if doing so may take us out of our comfort zones, as seen by the words of Yeshayahu, Yirmiyahu, Hoshea, and Zacharia HaNavi. This is especially true now when we find ourselves in constant danger with enemies surrounding us.
With Hashem’s help, we, as Torah-observant Jews, will keep all the commandments and obligations upon us—even the dangerous ones—while improving the army to more easily integrate the way of life of the Charedi world, fulfilling the commandment of “And your camp shall be holy.” (Devarim 23:15)
Rabbi: Beautiful!
Part 7: Appendix
44. Revering Gedolim and Decision Making
Student: Rebbe, I understand that based on the many Chazals that you have shown me, the correct thing to do is to fight in a מלחמת מצוה, but how can this be true if all of the Gedolim seem to disagree with what you have said?
Rebbe: This is, in fact, a fundamental question. The Gedolim are very holy and demand our utmost respect and reverence. As it says in Sefer Yeshayahu:
(ישעיהו ל, כ) “”והיו עיניך רואות את מוראך!
“And your eyes shall see your teacher.” (Yeshayahu 30:20)
I believe the answer has several layers.
Firstly, it is important to remember that each of us has our own chelek in Torah. We are both able to and expected to contribute in whatever way we can. That responsibility does not belong only to those “at the top”, as the pasuk says (Devarim 30:14):
“כי קרוב אליך הדבר מאוד”
“The Torah is very close to YOU”.
Secondly, we do find many times where important initiatives have started from the bottom up.
As an example, the bochrim of the Mirrer Yeshiva, led by Rav Leib Malin, rebelled against the leadership of the Yeshiva and forced them to agree to flee eastward, ultimately saving themselves in Shanghai. Despite Rav Chaim Ozer being the undisputed Gadol HaDor of that generation, and despite his calling to remain in Europe, the talmidim of the Mir determined that the correct course of action was to flee Europe.
In fact, once he saw the Mir bochrim unified in their stance, Rav Chaim Ozer famously said that maybe his position was incorrect, saying “A yeshivah iz gresser vi der gadol hador!” Meaning, a consensus among the talmidim of the yeshivah could supersede his own reservations.
What is important to emphasize is that despite Rav Chaim Ozer’s error in judgment, he was still rightly the Gadol HaDor! It is not a contradiction to be the Gadol HaDor and to also make mistakes. This is what makes us human. לא ניתנה תורה למלאכי השרת! – The Torah was not meant to be given to Angels! (See Brachos 25b and Shabbos 88b).
This concept is also what differentiates Jewish thought from Christian thought. While Christianity demands that its followers view their leaders as saints, Judaism has never demanded unconditional faith in its leaders.
We see this point made throughout Tanach: Moshe Rabbeinu erred by striking the rock; He also received rebuke from Yisro, leading to a change in the judicial process; David HaMelech sinned with Bat Sheva; Chizkiyahu sinned by displaying the riches of the Beis HaMikdash; Yoshiyahu ignored Yirmiyahu’s warning, leading to Pharaoh Necho invading Judea—and the list goes on.
Importantly, many other changes in our society have occurred from the bottom up. A notable example is that of Sarah Schenirer, where, despite the previous consensus of not teaching girls Torah, her conviction led the Gedolei Yisrael to ultimately follow her lead.
The Rambam (Hilchos Yesodei HaTorah 5:14) explains that a chilul Hashem occurs when someone great in Torah acts in a way that brings widespread ridicule, even if no technical issur was violated.
Unfortunately, when there are messages being circulated, some even calling upon everyone to avoid military service at a time when so many have spent hundreds of days in reserve duty defending Am Yisrael from enemies seeking our annihilation, with many injured and killed during this war, that constitutes a severe Chilul Hashem.
As such, there is a halachic responsibility to bring this topic to light.
The Gemara in Avodah Zarah (18a) teaches that one who has the ability to rebuke and does not do so will be punished. The Gemara in Shabbos (54b) goes even further. The Gemara writes:
“כׇּל מִי שֶׁאֶפְשָׁר לִמְחוֹת לְאַנְשֵׁי בֵיתוֹ וְלֹא מִיחָה — נִתְפָּס עַל אַנְשֵׁי בֵיתוֹ. בְּאַנְשֵׁי עִירוֹ — נִתְפָּס עַל אַנְשֵׁי עִירוֹ. בְּכָל הָעוֹלָם כּוּלּוֹ — נִתְפָּס עַל כָּל הָעוֹלָם כּוּלּוֹ.”
Anyone who has the ability to rebuke the members of his household and does not do so is held accountable for the sins of his household. If he could rebuke the people of his city and does not, he is held accountable for the people of his city. If he could rebuke the entire world and does not, he is held accountable for the entire world.”
It is for these reasons that it is acceptable, and even important, for me to share these words of Torah with you.
45. Email for feedback
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The tactical Torah in Lebanon this week