Wars and Wonders- When Victory Honors Hashem
הרב שי טחןכב אלול, תשפד25/09/2024If someone comes to kill you, rise up and kill them first
תגיות:מלחמהחרבות ברזלחיילים.jpg)
As the war in Lebanon has raged on for nearly a year, recent explosions have taken a significant turn, neutralizing thousands of Hezbollah's advanced fighters and high-ranking commanders. This blow to the terrorist group, which poses a serious and immediate threat to the existence of the Jewish nation, was met with cheers from Jewish communities worldwide. Today, we would like to explore whether such events can be seen as a Kiddush Hashem, sanctifying God's name, or possibly a Chilul Hashem, as they cause suffering to many people, even if they are the enemy.
Although actions like detonating pagers and walkie-talkies and targeting houses storing terrorist ammunition are necessary for self-defense against those who intend to harm us, clarifying the nature of such actions helps us place our faith and trust in the right place. If these acts are considered a Kiddush Hashem, we can take comfort in them, praise Hashem for the success, and pray for continued protection, b'ezrat Hashem.
It's important to remember that when a soldier goes to fight on the battlefield, he must understand that he is not fighting a personal war or even solely for his country. He is fighting Hashem's war, as the enemies of the Jewish people are also the enemies of Hashem, as stated in the Torah.
After Midyan caused the Israelite men to sin in the desert, Hashem commands Moshe to take revenge on behalf of the nation. However, when Moshe gathers the men for battle, he instructs them to avenge Hashem’s revenge. Why the shift in wording? Rashi explains that there was no change; rather, the nation’s revenge is, in fact, Hashem’s revenge. The reason is clear: the hatred toward the Jewish people throughout history is not due to any personal failing or physical characteristic, like a crooked nose, horns, or spreading diseases. The true reason for this hatred is that we represent Hashem in the world. As the chosen nation, we carry Hashem's divine message and serve as a light to the nations. Thus, the hatred is not directed at us personally but at Hashem Himself.
The idea that when we fight a war, we are fulfilling Hashem's will, and that victory in battle is considered a Kiddush Hashem, is mentioned in several sources. The Rambam(פ״ז מהלכות מלכים הלכה טו) , for example, states that “when a soldier goes to war, he should not fear but instead focus entirely on achieving Kiddush Hashem”. It is clear from his words that our fight is for the purpose of honoring Hashem, and thus a victory achieves that, while, G-d forbid, a defeat results in the opposite.
This concept—that our victories over enemies are actually Hashem's victories—is also found in various psukim. In Tehillim(קו, ח) , it says, "Hashem saves us for His own sake and to announce His powerThe Malbim explains that when we are saved, Hashem's name is glorified, making our victory His. Therefore, when we pray for our soldiers, we don’t merely pray for their success for our own safety and prosperity but for Hashem's honor. This elevates the prayer to a higher cause and places Hashem directly involved in the war we fight. There are more psukim indicating that Hashem saves us from the enemy for His sake, such as the pasuk (מלכים ב יט, לד) "I will save this city for My sake," and (שמואל א יב, כב) "Hashem will not abandon His nation for the sake of His great name."
On the contrary, when our nation is defeated in war, chas veshalom, it is considered a Chilul Hashem (desecration of Hashem’s name), as Hashem’s name is dishonored. As the pasuk states, "The Canaanites and all the inhabitants of the land will hear of it, and they will surround us and cut off our name from the earth. And what will You do for Your great name?" (יהושע ו, ט). Similarly, King David pleads with Hashem (תהלים קטו): "Not to us, but to Your name give glory, for the sake of Your kindness and truth. Why should the nations say, 'Where now is their God?'"
Moshe Rabbeinu made a similar plea: "Why should Egypt say, 'With evil intent did He bring them out, to kill them in the mountains and to annihilate them from the face of the earth?'" (שמות לב, יב). The Or HaChaim explains that such statements would result in a terrible Chilul Hashem, as the nations would not only discuss it among themselves but also spread this belief to other nations, thus magnifying the desecration of Hashem’s name. There are numerous other similar examples in Torah sources.
Therefore, the Rambam writes (Mitzvat Asei 191) that before the people would go to war, the anointed priest for war would address the soldiers with words of inspiration, reminding them that they are risking their lives "to support the faith of Hashem and preserve it, and to take vengeance on those who undermine it, damaging the integrity of nations."
Precisely for these reasons, fighting such a war is considered a milchemet mitzvah (commanded war). The Rambam explains that a milchemet mitzvah is a war against those who come to assault our nation. This means that if enemies attack Jewish territories—whether by firing rockets or through other means—it becomes an obligatory mitzvah to fight against them in order to protect and defend our people.
In addition, we are all familiar with the Torah's commandment: "If someone comes to kill you, rise up and kill them first." This is a moral obligation in the Torah. It applies whether the war takes place within the borders of Eretz Yisrael or anywhere else in the world. If an enemy attacks, we are obligated to stand against them and neutralize them by any means necessary. Of course, using strategy, deception, and surprise attacks are essential components of warfare, as the verse says, "With wise counsel, wage your war" (בתחבולות תעשה לך מלחמה).
Although actions like detonating pagers and walkie-talkies and targeting houses storing terrorist ammunition are necessary for self-defense against those who intend to harm us, clarifying the nature of such actions helps us place our faith and trust in the right place. If these acts are considered a Kiddush Hashem, we can take comfort in them, praise Hashem for the success, and pray for continued protection, b'ezrat Hashem.
It's important to remember that when a soldier goes to fight on the battlefield, he must understand that he is not fighting a personal war or even solely for his country. He is fighting Hashem's war, as the enemies of the Jewish people are also the enemies of Hashem, as stated in the Torah.
After Midyan caused the Israelite men to sin in the desert, Hashem commands Moshe to take revenge on behalf of the nation. However, when Moshe gathers the men for battle, he instructs them to avenge Hashem’s revenge. Why the shift in wording? Rashi explains that there was no change; rather, the nation’s revenge is, in fact, Hashem’s revenge. The reason is clear: the hatred toward the Jewish people throughout history is not due to any personal failing or physical characteristic, like a crooked nose, horns, or spreading diseases. The true reason for this hatred is that we represent Hashem in the world. As the chosen nation, we carry Hashem's divine message and serve as a light to the nations. Thus, the hatred is not directed at us personally but at Hashem Himself.
The idea that when we fight a war, we are fulfilling Hashem's will, and that victory in battle is considered a Kiddush Hashem, is mentioned in several sources. The Rambam(פ״ז מהלכות מלכים הלכה טו) , for example, states that “when a soldier goes to war, he should not fear but instead focus entirely on achieving Kiddush Hashem”. It is clear from his words that our fight is for the purpose of honoring Hashem, and thus a victory achieves that, while, G-d forbid, a defeat results in the opposite.
This concept—that our victories over enemies are actually Hashem's victories—is also found in various psukim. In Tehillim(קו, ח) , it says, "Hashem saves us for His own sake and to announce His powerThe Malbim explains that when we are saved, Hashem's name is glorified, making our victory His. Therefore, when we pray for our soldiers, we don’t merely pray for their success for our own safety and prosperity but for Hashem's honor. This elevates the prayer to a higher cause and places Hashem directly involved in the war we fight. There are more psukim indicating that Hashem saves us from the enemy for His sake, such as the pasuk (מלכים ב יט, לד) "I will save this city for My sake," and (שמואל א יב, כב) "Hashem will not abandon His nation for the sake of His great name."
On the contrary, when our nation is defeated in war, chas veshalom, it is considered a Chilul Hashem (desecration of Hashem’s name), as Hashem’s name is dishonored. As the pasuk states, "The Canaanites and all the inhabitants of the land will hear of it, and they will surround us and cut off our name from the earth. And what will You do for Your great name?" (יהושע ו, ט). Similarly, King David pleads with Hashem (תהלים קטו): "Not to us, but to Your name give glory, for the sake of Your kindness and truth. Why should the nations say, 'Where now is their God?'"
Moshe Rabbeinu made a similar plea: "Why should Egypt say, 'With evil intent did He bring them out, to kill them in the mountains and to annihilate them from the face of the earth?'" (שמות לב, יב). The Or HaChaim explains that such statements would result in a terrible Chilul Hashem, as the nations would not only discuss it among themselves but also spread this belief to other nations, thus magnifying the desecration of Hashem’s name. There are numerous other similar examples in Torah sources.
Therefore, the Rambam writes (Mitzvat Asei 191) that before the people would go to war, the anointed priest for war would address the soldiers with words of inspiration, reminding them that they are risking their lives "to support the faith of Hashem and preserve it, and to take vengeance on those who undermine it, damaging the integrity of nations."
Precisely for these reasons, fighting such a war is considered a milchemet mitzvah (commanded war). The Rambam explains that a milchemet mitzvah is a war against those who come to assault our nation. This means that if enemies attack Jewish territories—whether by firing rockets or through other means—it becomes an obligatory mitzvah to fight against them in order to protect and defend our people.
In addition, we are all familiar with the Torah's commandment: "If someone comes to kill you, rise up and kill them first." This is a moral obligation in the Torah. It applies whether the war takes place within the borders of Eretz Yisrael or anywhere else in the world. If an enemy attacks, we are obligated to stand against them and neutralize them by any means necessary. Of course, using strategy, deception, and surprise attacks are essential components of warfare, as the verse says, "With wise counsel, wage your war" (בתחבולות תעשה לך מלחמה).
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