The Torah passages and Israel's holidays are full of important messages that are relevant and empower our day-today lives. Rabbi Shai Tahan, head of the Sha'arei Ezra community and head of the Arzi HaLebanon teaching house, opens the gates for us to understand these messages, from their source, in a clear way. This week -Divine Intervention in Warfare: Understanding Hashem's Role in Battle.
During wartime, individuals often experience fear, stress, and anxiety due to the constant threat to their safety and well-being. Fear arises from the immediate danger of combat and potential harm, stress results from the prolonged exposure to these dangers and the uncertainty of the situation, and anxiety can stem from the anticipation of future threats and the psychological toll of living in a war-torn environment. These emotions are heightened by the disruption of daily life, loss of loved ones, and the overall instability of wartime conditions.
In the Torah, these emotions are openly acknowledged, and the Torah also directs us on how to deal with them.
Psychological warfare.
First we must recognize that the enemy exploits our emotions and employs psychological warfare tactics, including the use of disturbing videos and images depicting torture and violence. The first step for everyone is to refrain from watching such content, as it only amplifies fear. Additionally, we need to understand that these are tactics used against us. The Torah already addresses these techniques, stating: "Let not your heart faint; fear not, nor be alarmed, and do not be terrified of them" (Devarim 20:3). Rashi explains that the enemy employs four forms of psychological warfare, and the verse offers reassurance not to succumb to fear:
- "Let not your heart faint" in response to the neighing of horses and the sharpening of the enemy's swords.
- "Fear not" in reaction to the clashing of shields and the noise of their boots.
- "Nor be alarmed" by the sound of trumpets.
- "Do not be terrified" in the face of the enemy's shouts.
Understanding these tactics and the Torah's guidance can help us resist the psychological warfare waged against us.
Bitachon.
Concerning the fear one feels when fighting a war the verse states (Devarim 20:1): 'When you go into battle against your enemies, and you see a horse, a chariot, and a force greater than yours, do not be afraid, for Hashem is with you.'
Rashi emphasizes that the verse uses the singular form, "horse" and "chariot," to convey that the enemy is depicted as having only one horse or chariot. Rashi's interpretation underscores that the Torah intends to teach us that it is Hashem who is the true combatant in the war. From Hashem's perspective, all the horses and chariots of the enemy are as insignificant as a single one, signifying that the quantity of the enemy's resources holds no weight in Hashem's eyes.
This aligns with what the Gemara (Avodah Zara 2) teaches, particularly in the context of the end of times when Hashem will judge all nations. When Hashem questions the Iranians about their contributions to the world, they claim they fought wars. However, Hashem responds by stating that they did not fight any wars; He fought all the wars. This highlights the importance of recognizing that all wars are ultimately waged by Hashem. While we may not visibly see Hashem on the battlefield, we should understand that He is present, orchestrating all events. It's akin to watching a movie about a war where everything on the screen is meticulously directed by the movie's writer.
The Pasuk continues: "And he shall say to them, 'Hear, O Israel, today you are approaching the battle against your enemies. Let your hearts not be faint; you shall not be afraid, and you shall not be alarmed, and you shall not be terrified because of them. For Hashem is the One Who goes with you, to fight for you against your enemies, to save you.”
Two distinct approaches can be found among the Rishonim in understanding these verses. The Ramban asserts that these verses represent a promise to those preparing for battle, assuring them that Hashem will grant them victory.
One may question how the Torah can provide reassurance and make a promise of a favorable outcome, given that history has shown the Jewish nation facing defeats in wars. The Steipler (Birkat Perets, Shoftim) responds that the Torah is not necessarily assuring us of Am Yisrael's victory in battle. Instead, it conveys a different message: The Torah reminds us that we don't know the ultimate outcome of a war, but when one enters a battle, they should understand that Hashem is the one fighting on their behalf. Consequently, they should not be daunted by the enemy's superior numbers or weaponry, as these factors are not decisive. Hashem is present on the battlefield and determines the course of events.
In contrast to the Ramban, the Rambam (Melachim 7,15) disagrees with this perspective, since there are numerous instances in Tanach where the Jewish people faced defeat in wars (Sefer Megilat Ester). Therefore, the Rambam interprets this not as a promise but as a commandment – a mitzvah. When someone goes to war, they are commanded to place their trust and faith in Hashem and not succumb to fear. The reason is that engaging in a battle while feeling fearful is destined for failure.
Hishtadlut.
One might question our role in a war if indeed Hashem is the ultimate combatant. We must understand that we have a responsibility to exert effort and take action (hishtadlut) to achieve victory. Our goal in warfare is to bring honor to Hashem and His people. Rashi provides insight by highlighting that even having just one mitzvah, such as reciting the Shema, is sufficient to secure victory. This particular mitzvah is singled out because saying the Shema represents the symbol of our faith (emunah). Rashi's message is clear: while the enemy may rely on their weapons, we should enter the battlefield with trust in Hashem, recognizing that our faith is our ultimate strength.
Certainly, achieving the minimal merit to win a battle is essential, but we should strive to go beyond the minimum and give our best effort. According to the Gemara (Makot 10), the key to victory is to increase Torah study. The Gemara references the verse "עומדות היו רגלינו בשעריך ירושלים," which means "Our legs are standing on the gates of Yerushalayim." The Gemara expounds on this verse, explaining that the merit that allowed Yerushalayim to stand victorious in war was the dedication to Torah learning.
Another Gemara (Sanhedrin 49 and see Rashi) recounts that Yoav's success in his wars was attributed to the merit of King David, who was engaged in Torah study at that time. Additionally, prayer is a powerful tool, as evidenced by a Midrash (Bamidbar Raba 24,2) that mentions how in a battle with 12,000 warriors, they appointed another 12,000 people to remain behind and pray for them. This demonstrates that both prayer and Torah study play a crucial role in turning the tide of events. The fact that these individuals chose to dedicate themselves to study and prayer instead of joining the battle underscores the importance of these spiritual endeavors.
This article was written in cooperation with Shuva Israel