Sicha, Shabbos Pinchas 5727,
And Sicha, Shabbos Masei 5727
A. Who Is Greater—the Soldier or the Torah Scholar?
The Torah reading of Shoftim discusses the laws of war (Source 1). In a talk delivered after the Six-Day War, the Rebbe explains that Torah scholars also share in the victory. As our Sages teach, Joab’s success on the battlefield was due to David’s Torah study, and David’s Torah study was made possible by Joab’s military victories (Source 2).
This parallels the partnership between Issachar and Zebulun. Torah study is sustained through material support, while business success comes in the merit of Torah (Source 3).
At the same time, however, the Torah mentions Zebulun before Issachar, teaching that the one who enables Torah to exist has the greater merit. From this, the Rebbe concludes that those who risk their lives to defend the Jewish people take precedence during an obligatory war over those engaged in Torah study. This explains why King David personally led Israel into battle, even though his primary occupation was Torah.
B. Modern Mandatory Wars
Some argued that this principle applies only to a formally obligatory commanded war, and that such a category no longer exists today because it requires a king appointed according to Jewish law (Source 4). Others point out that the Code of Jewish Law contains no section devoted to the laws of war, suggesting that these laws are not applicable in our time.
The Rebbe rejects these arguments. If they were correct, how could we classify the wars fought to conquer the Land of Israel after Joshua’s passing, or the wars led by Deborah, Jephthah, and the Hasmoneans, none of whom ruled as kings? Clearly, these were all wars that the Torah required the Jewish people to fight.
The Rebbe offers a more fundamental explanation. When a war is described as an obligatory war, this does not necessarily mean that it fulfills every technical legal requirement of that category. Rather, it means that it is a war fought to defend and save the Jewish people—a war in which participation is itself a mitzvah. Accordingly, both Maimonides and the Code of Jewish Law rule that when enemies attack the Jewish people, it is a mitzvah to even desecrate Shabbat to defend them (Source 5).
C. Using Miracles to Magnify Human Greatness
Some argued that the military victory could encourage the attitude of “My strength and the might of my hand have brought me this success.”
The Rebbe responds that we should never diminish a Divine miracle simply because some people may misinterpret it. Just as the sin of the Golden Calf—which resulted from a misunderstanding of the Divine vision associated with the Heavenly Chariot—does not detract from the greatness of the revelation at Mount Sinai, so too the miracle of victory should not be minimized. On the contrary, we should thank G-d for the great salvation He has brought about.
D. Publicizing the Miracle and Giving Thanks
When the Jewish people are miraculously saved from great danger the proper response is to thank G-d and publicize the miracle. At the same time, we do not establish a new festival or recite Hallel, because no additional holy days may be instituted beyond those established by the Torah.
The military also teaches us two important lessons in our service of G-d. The first is the principle of “We will do, and we will hear”—the discipline and obedience that are essential to military life. The second is mutual responsibility: just as holding one position strengthens the entire front, every Jew’s actions strengthen the entire Jewish people.
