“If Ḥaredim Must Serve in the IDF, Should Young Jewish Men in the Diaspora Also Be Required?

Published in Hakirah Torah Journal, Spring 2026/תשפ”ו¹

If this war is a Milchemet Mitzvah — and no halachic authority disputes that it is — then the exemption fight isn’t only about Israeli yeshiva students. A close reading of the Rambam, the Netziv, and the Chafetz Chaim finds no halachic exemption for full-time yeshiva students in an obligatory war at all, and the Rav argues the same obligation falls just as squarely on healthy young Jewish men studying or working in America. Includes a previously unpublished responsum, received personally by the author, in which R. Ephraim Greenblatt — a leading American posek and close student of R. Moshe Feinstein — reveals that he himself fought in the Lechi underground and in the IDF’s War of Independence.

BH

Israel today is preoccupied with the urgency of drafting many thousands of lacking combat soldiers into the IDF, especially after so many of the best have fallen or been wounded over the last two years. The political “exemption” of Haredim is in the news daily and promises once again to be one of the central debates in future elections, because we simply don’t have enough combat soldiers.

There are many complicated sugyot in halacha, but drafting yeshiva boys into the Israeli army is not one of them. Simply put, today’s wars in Israel are Milchemet Mitzva, and accordingly it’s an explicit and undebatable Mishnah that all healthy men must serve.

Many point the finger at Haredim in this context, especially those who are not really learning Torah full-time, where there is no halachic justification for them not to observe this great mitzvah, especially with the formation of Haredi units. On the other hand, it’s about time that someone point out that this obligation applies regarding all of the healthy Jewish boys living in America, as well, especially those working or studying in universities.

A closer look at the sources will show that there is no exemption even for yeshiva boys who are (!) learning Torah full-time, and how much more so if they also learn secular studies at YU or Touro, whether they are Israeli citizens or not. When Am Yisrael is in danger, it halachically makes no difference what citizenship or passport one carries, just as it’s irrelevant how one pronounces the letter “reish“.

The Superior Halachic Imperative of War

It may sound surprising, but there is no halachic authority who disagrees with the Rambam that the present war with Hamas is one of the three possible types of Milchemet Mitzva (obligatory wars): “What is considered as Milchemet Mitzvah?… A war fought to assist Israel from an enemy which attacks them.”² In short, if there are Jews in Israel, whether religious or not, whether you like the State or not, it’s a Milchemet Mitzvah. The only exemption might be if one would go so far as to hold like the Satmar Rebbe that Zionists are not really Jewish (but even then, we would all still be obligated to serve to save Israel’s non-Zionists…).³ There is obviously no need for a Sanhedrin to declare this type of Milchemet Mitzvah, for our enemies will not “freeze” and wait the decades necessary for us to do revive the Sanhedrin.⁴ This is a classic example of “whoever comes to kill you, precede (!) and kill him first“,⁵ for there is no time to wait.

No Exemptions for Yeshiva Boys in Milchemet Mitzvah

As soon as we are referring to a Milchemet Mitzvah, we immediately know that there are no exemptions. Even the five famously exempted by the Torah from optional wars⁶: one who is scared, just planted a vineyard, just built a house, and just betrothed or wed a bride, are obligated to go. The explicit Mishnah leaves no room for excuses: “In Milchemet Mitzvah everybody goes, even a groom from the yichud room and a bride from her chuppa.⁷

Anyone familiar with the orderliness and classic “golden wording” of the Rambam knows that there is no way he may have accidentally “forgotten” any exemptions in Milchemet Mitzvah, if there was one.

In fact the Netziv, the rosh yeshiva of Rav Kook⁸ in Volozhin (d. 1893תרנ”ג/), and himself also a supporter of religious-Zionism and Chovevei Tzion,⁹ apparently already felt a need to relate frequently to the forthcoming Israeli army,¹⁰ writes that yeshiva boys make the best soldiers:

‘Choose men for us [and go fight with Amalek]’, Strong men as is the nature of war, and the Targum [translates]:”[men] of mitzvot”, meaning strong men in “the war of Torah” [=yeshiva men], for they are especially capable in natural [=military] war, as we have written numerous times.¹¹

Similarly, according to the tanna R. Yossi HaGlili, the most religious are the last ones who should be exempted even from an optional war, for they have less sins.¹²

Like the Netziv, the Chafetz Chaim also foresaw the imminence of the IDF. When asked by Jews drafted into the Czarist army, he forbade them to maim themselves in order to get exempted, but encouraged them that soon we will return to Eretz Yisrael in the era of Mashiach, and will need a Jewish army, and thus they have the opportunity to prepare for the army of the State of Israel.¹³

From personal experience, whenever discussing this question, the Haredim quickly revert to citing several aggaditot,¹⁴ something they wouldn’t do on any other halachic issue, for all know we don’t learn halacha from midrashei aggadot,¹⁵ how much more so regarding issues of life and death. Especially midrashim which clearly contradict the p’shat (literal meaning of the Tanach) known to every child, that when counting the “yotzei tzava“, “those that go out to the army”, all (!) the men of Israel aged 20 and up are counted and included.¹⁶ The Ohr HaChaim even explains that miraculously none, even among the elderly, were not fit to fight, as opposed to the Gra who opines that the numbers there include all men except the sick and elderly who could not fight.¹⁷

The goal of those aforementioned aggaditot and Midrashim (which we won’t even cite in this halachic article so as not to erroneously lend any halachic legitimacy to them) which presumably exempt Torah students from wars, were written as theoretical, and not meant to be taken literally as halachic. Anyone familiar with rabbinic literature recognizes this phenomena, that in generations where there was no Jewish army, there was a strong tendency to “spiritualize” the military aspects of Tanach,¹⁸ consciously taking the verses out of context, so as to remain somewhat relevant during exile. A classic example is a midrash which says that Moses killed the Egyptian who struck the Jewish slave by saying G-d’s Name,¹⁹ although the Torah says he actually physically struck the Egyptian. Moreover, Moses didn’t even know G-d’s Name until 40 years later upon asking (!) G-d at the burning bush.²⁰ The educational goal of these midrashim is undoubtedly to strengthen spirituality and Torah study in general, which is great, but not when it’s time to light Chanuka candles, go to shul, or how much more so, to go to war.

There is never (!) in all of Tanach or halachic sources, any exemption for the Torah scholars and how much more so, yeshiva boys. To the contrary, the explicit halacha is that in a defensive war, even on Shabbat, it is a mitzvah upon all Israel to come and fight to defend their brothers and save them from the gentiles.²¹ The halacha even clarifies that rabbis and learned Jews are supposed to be the first ones (and clearly not the last!) to do so.²² All agree that defensive wars even supersede negative commandments on Shabbat (punishable by death) by the thousands. Every 4 hour patrol (every time a jeep driver steps on the gas or brakes) even just to prevent or deter the smallest chance of possible danger,²³ and even just to drive back on Shabbat, in order not to deliberate next time (!) before going out to fulfill this all-important mitzvah.²⁴ Accordingly, how much more so they supersede the positive command of learning Torah, which itself doesn’t allow transgressing Shabbat whatsoever.

Another demonstration of the halachic ramification of the ultimate importance of this mitzvah, is that in extreme cases, the Nodah B’Yehuda and subsequently others,²⁵ rule that saving Israel is the only (!) justification even for giluy arayot [=forbidden sexual relations], one of the three cardinal sins, which usually even supersedes saving many lives.²⁶ Our sages learn this from Yael whom the sages commend for actively seducing the Canaanite general Sisera seven times,²⁷ and from Esther who, in the climax of the megilla, heroically voluntarily went to be with Ahashverush (despite her being married to Mordechai),²⁸ both in order to save Israel. It’s worth noting that the famed R. Ya’akov Emdin (Ya’avetz) points out that Sisera’s army was already decimated by the time of Yael’s seduction, nevertheless her giluy arayot is allowed and commended, even just to prevent a future war.²⁹

Similarly, Deborah explicitly praises the tribe of Yissachar (said in a midrash to have learned Torah all day³⁰), the rabbis (chokikei, mechokikim, literally: deciders of halachic law), and the scribes who all went out in that defensive war, as she curses (!) those who didn’t.³¹

The closest oft-quoted source one can find for perhaps exempting yeshiva boys from the IDF, usually cited by the Haredim,³² is a “pseudo-halachic” paragraph from the Rambam in the end of the laws of Shmitta and the Book of Zeraim (!):

(12) Why did the Levites not receive a portion in the inheritance of Eretz Yisrael and in the spoils of war like their brothers? Because they were set aside to serve G-d and minister unto Him and to instruct people at large in His just paths and righteous judgments, as Devarim 33:10 states: “They will teach Your judgments to Jacob and Your Torah to Israel.” Therefore they were set apart from the ways of the world. They do not wage war like the rest of Israel, nor do they receive an inheritance, nor do they acquire for themselves through their physical power. Instead, they are G-d’s legion, as it [ibid.:11]: states: “G-d has blessed His legion” and He provides for them, as it [Numbers 18:20] states: “I am your portion and your inheritance.”

(13) Not only the tribe of Levi, but any inhabitant of the world

motivated by his wisdom to set himself aside and stand before G-d to serve and minister to Him and to know G-d… removing from his neck the yoke of the many reckonings which people seek, he is sanctified as holy of holies. G-d will be his portion and heritage forever and will provide what is sufficient for him in this world like He provides for the priests and the Levites. And thus David ob”m declared: “G-d is the lot of my portion; [You are] my goblet, You support my lot.”³³

Those claiming that the Rambam here exempts yeshiva boys from Jewish army service, posit that if paragraph 12 teaches that the tribe of Levi (including Kohanim) “do not wage war like the rest of Israel”, and paragraph 13 states that anyone, even from other tribes (and apparently even gentiles, “any inhabitant of the world”), can volunteer to be like Levi, so yeshiva boys also do not have to “wage war like the rest of Israel”.

Nevertheless, the following difficulties of such an attempted proof are obvious:

a. If the Rambam meant to exempt yeshiva boys, he would have said so in the laws of war (precisely called “The Laws of Kings and Their Wars”), together with all other exemptions. It immediately sounds suspicious that this idea is found among the agricultural laws of Shmitta! The obvious reason is that this is the final paragraph in the Rambam’s extensive Book of Agricultural Laws. As is usually the case, and similar to the Talmud Bavli (with which he is contending or emulating),³⁴ the Rambam finishes 13 of his 14 Books in the Yad HaChazaka with nice thoughts or ideas, in place of the regular halachot. Here too, after an entire Book teaching how we must give the many various tithes mainly to the Kohen and Levi, many regular Jews are bound to ask, “Why am I so less fortunate or spiritual, just because I’m not from Levi? Do they have a monopoly on spirituality?!” Comes the Rambam and appeases us, that we can also “be spiritual like Levi”. On the other hand, this obviously isn’t meant to be taken literally nor is it a halachically practical direction, for surely the Rambam forbids a yeshiva boy to eat Bikurim, Trumah or Hallah as if he were a Kohen (he may even be deserving of death!³⁵) if he is not biologically from that tribe. So too the seeming exemption from war is also “biological”, and seriously forbidden to be taken literally nor halachically.

b. It surely cannot be taken literally as an exemption for yeshiva boys, for the Rambam himself, as we saw, halachically wrote the opposite among the laws of exemption of war (“in Milchemet Mitzvah everyone goes, even a groom from the yichud room and the bride from her chuppa“), and laws of Shabbat (“it’s a mitzvah for all Israel whoever can come and aid their brothers under siege and save them from the gentiles”). Not to mention that such an understanding contradicts the entire Tanach, where all of our spiritual heroes lead the military, and we never find any “religious” exemptions from Milchamot Mitzva.³⁶

c. Even if one does try to take this literally, and prove that any yeshiva boy (and gentile) can volunteer to be just like Levi, we know that Kohanim and Levi’im do (!) go to Milchemet Mitzvah like the rest of Israel. They may be exempt from optional wars, but everyone knows (from “Al HaNissim”) that Judah Maccabee and his brothers were Kohanim and they led the wars of Chanukah, for they were Milchamot Mitzvah. Similarly, Benayahu ben Yehoyada was a general in King David’s army, even though he was a Kohen³⁷ and forbidden to touch corpses, for there is no exemption whatsoever regarding “the enemies of G-d where it’s a mitzvah [to fight]… against the nations who trouble Israel, there’s no differentiation between Kohanim and Israel… just as Pinchas (a Kohen) defiled himself for a mitzvah when he killed Zimri and Kazbi, and he went to war with Israel against Midian”.³⁸ Accordingly, “they do not wage war like the rest of Israel“, apparently may exempt them from optional wars, but not from Milchemet Mitzvah.

Alternatively, R. Velvel Soloveichik, usually revered and heeded by the Haredim themselves (!), proves that the Rambam means to say here that even Kohanim and Levites themselves are only exempt if they are not necessary. But if they are needed, as is the case today, they must serve even in optional (!) wars even giving many of their lives just to help the Jewish national pride or economy,³⁹ and how much more so, in obligatory wars.⁴⁰ The Hazon Ish, perhaps the chief authority in Haredi circles, writes similarly, as well.⁴¹

d. It is even ludicrous to think the Rambam comes to prove there an exemption for yeshiva boys from King David (among the greatest warriors in Jewish history), whom he cites in the last line. To the contrary, we see that when David proclaims “G-d is the lot of my portion”, he is including going to the wars of mitzvah, which is part of serving G-d, even more so than observing Shabbat (which it “supersedes”).

Any knowledgeable Talmudic student will immediately notice, that if this is the strongest halachic source⁴² that they can find to exempt yeshiva boys, they have a pretty weak “case”.⁴³ The Haredi opinion is clearly not from this aggadic “law” of Shmitta nor any other halachic source which all say to the contrary.

R. Chaim David HaLevi, who attempted to exempt yeshiva boys from service in the IDF based on this Rambam in the laws of Shmitta,⁴⁴ after a Rosh Yeshiva asked some of the aforementioned questions in a later volume, the author humbly self-confessed, admitting that one cannot really learn any practical halachic exemption from this aggadic source, which contradicts so many clear halachic sources.⁴⁵ R. Eliezer Melamed writes that the misconstruing of this Rambam is a classic example of “a mistake in study counts as deliberate sin”.⁴⁶

Similarly, R. Yitzchak Yosef’s recent declaration that even if a Haredi isn’t learning Torah he shouldn’t serve in the army,⁴⁷ proves that his previous assertions exempting particularly yeshiva boys based on this Rambam,⁴⁸ was just an excuse for his true general fear that army service may change Haredi society. It is seen as a serious threat to breach the walls of what Prof. Menachem Friedman termed their relatively new-founded “society of learners”.⁴⁹ It’s a classic case of first firing the arrow and only then painting the target around it. Nonetheless, the army’s recent decision to accommodate any request of the Haredi rabbis regarding the new Haredi units,⁵⁰ should seemingly alleviate this fear, but apparently the real problem is: “it’s difficult to take the Jews out of exile, but even harder to take the exile out of the Jews”.⁵¹

Similarly, when parents of boys in YU and Touro fear sending their sons to the IDF, they should realize that Israeli parents feel the same. Nevertheless, just as parents who oppose their child’s observing Shabbat or going to yeshiva, all such fears carry no halachic significance. In war even the soldier himself is not allowed to fear,⁵² and how much more so, the fear of his parents or rabbis brings no halachic exemptions.

Soldiers are obligated, but also Haredi rabbis and American parents should heed the words of the Sefer HaChinuch in this context not to be afraid with the various types of fear:⁵³ “that every single one in Israel should place their faith in G-d, and not fear in a situation where one can give honor to G-d blessed be He and His nation [Israel]”.⁵⁴

Practically Speaking Today

Once we are speaking on the level of Milchemet Mitzvah, there is no room nor need to deal with the question how much time, effort or money one must invest. When dealing with a mitzvah for which one must endanger their life,⁵⁵ how much more so those general limits (e.g. Takanat Usha⁵⁶) clearly don’t apply.

There are poskim who in fact proclaimed the obvious, that when war breaks out, all yeshiva boys must understandably help out (as they did in the War of Independence⁵⁷), but they add that they need not train ahead of time, and can do the untrained non-combat jobs.⁵⁸ The problem today is that the shortage in the IDF is for frontline soldiers, of the type that even the women “combat” soldiers cannot help. Modern warfare is considerably different than in Biblical times, when the soldiers were generally from the regular population and not professional, could be handed spears and commanded to “charge”, whereas today, significant training must be done beforehand to fly planes, drive tanks etc. in order to fulfill this obligation.

Technically, during the present war, Tzahal has developed shortened training programs for combat units, to hasten the draft of many yeshiva boys and young kollelniks from the Zionist Yeshivot Gevohot and Mechinot who had yet to be trained. Even more important, the higher level combatants, most sorely needed, have their training now shortened to 6 months for tankists, and only 4 for infantry, clearly doable for American students.⁵⁹ I’m even confident that the YU and Touro administrations will technically accommodate their soldiers in this important endeavor (as do the Israeli universities and colleges).

In addition, the present wars with Hamas, Hizballah and Iran, apparently are going to preoccupy us for a long time, so it unfortunately seems that boys coming to train now will not “miss out” on this great obligation. Even if we can somehow bezH find a diplomatic solution to achieve temporary quiet, one would have to be blind or consciously deluding himself to believe that this is a permanent solution which will last more than several years. We already know our enemy’s ideology, and must accordingly prepare for the next round. We cannot pretend and look for excuses not to draft more frontline combat boys.

Clear Precedents from all Tanachic & Rabbinic Heroes

Looking for precedents, Rav Kook points out that the heroes of the Tanach all served in the army to either conquer or defend the Land or Nation of Israel whenever necessary.⁶⁰ Those heroes whom we are meant to emulate, include Abraham who not only risked his life but chased the four northern kings who kidnapped (sound familiar?) Lot, all the way up north to save him; Moses who gave up his regal future to save one Jew beaten by one Egyptian; Joshua whose entire book is conquering the Land of Israel (how much more so would he defend her if she was already in our hands);⁶¹ Otniel, Gideon, Yiftach, Samson et al, whom we don’t know almost anything about them, but the Tanach feels it important to go out of its way to stress that the central point in their idolized biographies, is that they served in the Israeli army to defend their nation; King David and all of his descendants, all the way down to the Maccabees, and according to historians, Rabbi Akiva’s 24,000 yeshiva students who were the backbone of the Bar Kochva rebellion.⁶²

True, 2,000 years in galut have warped the picture of the original Ideal Jew. Rashi and Rabbenu Tam didn’t serve in the military, not only because there is no mitzvah to serve in the French army, not only because it’s bitul Torah and inevitably caused desecration of Shabbat and eating non-kosher, but simply how can we allow to murder anyone (even more so your fellow Jew on the opposing side), nor to be killed, just because some King Ferdinand or Napolean is angry or in an imperialistic mood. How much more so the Cantonists caused Jews to run from the Russian army so as not to be kidnapped for 25 years and baptized.⁶³ There was especially little motivation to serve an army that was often used against you (not to mention that accordingly, often the locals didn’t want or trust the Jews in their armies).

Yes, for 2,000 years, Jews did everything, most often forging documents and maiming themselves to avoid serving in the gentile armies,⁶⁴ and inevitably this fear and recoil from military service became deeply imbedded in Jewish practice and psyche. In short, Galut warped the picture of the “Ideal Jew”. Nevertheless, now that we have returned to Israel, the time has come for Haredim and Jews in America to revive and rediscover the Original Jew, who clearly always ran to serve in the Jewish army.⁶⁵

It’s worthy to cite here a previously unpublished responsa in Hebrew which I personally received from R. Ephraim Greenblatt, author of Responsa Riv’vot Ephraim, one of the closest students of R. Moshe Feinstein, and after the latter’s passing, one of the leading halachic authorities in the U.S. He answered my question 27 years ago regarding serving in the IDF with some surprising proud & unknown revelations regarding his own personal decisions and experiences (translated from his Hebrew, the bold stress is mine, A.S.):⁶⁶

[Apparently] I didn’t explain properly regarding the obligation of serving in the army to fight the Arabs. For two years preceding the founding of the State, I fought in the Lechi [underground Stern Gang], fighting against the British and the Arabs. I also fought in the War of Independence to liberate Katamon, Ein Kerem and more, and in the IDF in the war for the Negev, feeling an obligation demanding to defend our brothers, Bnei Yisrael. I felt no need to “pasken” that it’s a Milchemet Mitzvah because a Jew today doesn’t fight an optional war,⁶⁷ for the sake of fighting, but when the Arabs attack, we must defend our nation of Israel and go out to fight against them… I even received a citation of honor…

The Ideas behind the Halachic Imperative: Fighting Evil, Imitatio Dei & Life Giving Salvation

Similarly, when looking for halachic precedents, while the Jews were battling the pagan & immoral Romans, contrarily Jesus was out learning Torah, spiritually wandering the Judean desert with his ascetic friends, theoretically contemplating “how to be good”, with teachings like “resist not evil” and “turn the other cheek”.

Not only the Tanach heroes but the his fellow rabbis as well, both ideologically & practically rejected Jesus’ pacifistic approach, for Judaism believes in fighting evil, especially to save Am Yisrael. When a fellow Jew is in danger, and how much more so when G-d’s nation of Israel is at war, the Jewish definition of “how to be good”, moral & kind is to save and help your brothers from our ruthless enemies, chase the pursuer,⁶⁸ don’t stand idly by their blood,⁶⁹ but rather deter the evil.⁷⁰ The wars of Israel are a war against wars,⁷¹ and as such are a shining example of morality.

Rambam writes that wars are just, moral and meant to deter the enemy and wicked: “The king’s… purpose and intent shall be to elevate the true faith and fill the world with justice, destroying the power of the wicked and waging the wars of G-d”.⁷² Elsewhere, he adds regarding the benefit of many mitzvot:

The sixth type [of mitzvot are] precepts [including] most of the laws contained in the section Shoftim (including his laws of Kings & Their Wars, A.S.) which belong to this class. Their benefit is obvious; for if sinners and robbers were not punished, injury would not be prevented at all: and persons scheming evil would be that much more common. Wrong are those who suppose that it would be an act of mercy to abandon the laws of [punishment & deterrence]; on the contrary, it would actually be cruel to them and harm the social state of the country.⁷³

R. Yosef Albo helps us understand the G-dly attribute of Gevurah/Might (the 5^th^ of the 10 sphirot of Kabbala) as seen in the second bracha of the Amida, named for this trait:⁷⁴

You are mighty forever, my L-rd; You revive the dead and are powerful to save. [He] sustains the living with loving kindness, reviving the dead with great mercy, supports the falling, heals the sick, releases the prisoners… Who is like You, mighty One! And who can be compared to You, King, who brings death and restores life, and causes deliverance to spring forth!

The Sefer HaIkarim explains beautifully:

G-d is strong and can overcome every obstacle… but Your strength is not like that of man, for man [considers it strong] when he kills the living, while G-d’s is the opposite, “You revive the dead”…; man’s might is to knock down others, and G-d’s contrarily is to “support the falling”; man’s strength is to beat and wound, while G-d’s is to “heal the sick” [… and free the prisoners/hostages].⁷⁵

One cannot find a better example than to contrast between the Hamas and the IDF. Our enemies glorify, brag, and even film themselves killing, raping and demeaning innocent civilians, while the Israel Defense (!) Force fights, like G-d, valiantly to save lives and free hostages, just like our Biblical super-heroes. The Arabs name the streets of Ramallah after terrorists, where the more innocents killed merits a larger avenue or park, as opposed to our soldiers who are taught about yeshiva-graduate Major Ro’i Klein who jumped on a hand-grenade absorbing all of the shrapnel, in order to save his battalion. Our enemies aren’t even embarrassed of their life-taking ideology, as opposed to the life-giving gevurah of Israel, emulating our G-d, “a King who desires life”,⁷⁶ “and you shall live by them and not die by them”, teaching that saving life supersedes most other mitzvot.⁷⁷ Many of the halachot and our recoiling from tum’ah and yearning for tahara, is our ideology for a love of life.⁷⁸

This is also a major difference between the Living Torah of Israel as opposed to Christianity. They say the ideal man “is” god and pacifist, while we say all men should “be like” G-d and not be pacifists, but rather join the IDF like all of our aforementioned role-models of Imitatio Dei (emulating the G-d live-giving Gevurah), a central part of Judaism. Accordingly philosophically, how can a good Jew not run and join to fight Hamas? G-d is the ultimate Redeemer of Israel, obligating us to recall twice a day His taking us out of Egypt, not for His sake (for He doesn’t need anything) but to educate us that man’s joining a commando unit to free hostages, is very G-dly. Our essence is “the image of G-d”,⁷⁹ “one should walk in His ways… follow the attributes of the Holy One, Blessed be He”,⁸⁰ Rav Kook even explains the purpose of the 13 Attributes of G-d, the 10 Sphirot, and His many Names, are simply to define for us what we should emulate.⁸¹ In the words of Rav Soloveitchik,

In the practical realm… the principle of Imitatio Dei. Halachic Judaism placed this principle at the center of the universe. “And you shall walk in His ways” (Dvarim 28, 9) — as He is, so you shall be. “This is my G-d and I will imitate Him” (Shemot 15, 2)”.⁸²

Free Will & Not Relying on Miracles

Some Haredim submit to a simplistic type of fatalism found in other religions, of defying natural law to rely on G-d’s miracles.⁸³ Accordingly many believe that Torah study protects and we don’t need an army, man need not work for a living and some even avoid vaccines and doctors. This is clearly not Judaism, which forbids relying on miracles⁸⁴ and testing G-d.⁸⁵ “A person must never stand in a place of danger, saying ‘we will have a miracle’, for he may not receive a miracle”.⁸⁶ Judaism believes in the Hishtadlut [natural efforts] of man to work for a living, going to doctors, and serving in the Jewish army, which accompany our prayers and G-d’s intervention. The importance of free-will and human effort, is an essential belief and part of Judaism and life, reward and punishment.⁸⁷

Even in Biblical times, when G-d still occasionally did supernatural salvation, we already find our heroes planning according to the military strategy of the period. For example, after Yoav chooses the select commando unit to fight Aram, while assigning Avishai to lead the larger group of less skilled soldiers to face Ammon, he directs his brother:

And [Yoav] said: “If the Arameans will be too strong for me, then you shall help me, and if the children of Ammon will be too strong for you, then I shall go to your aid. Be strong, and let us strengthen ourselves on behalf of our people, and on behalf of the cities of our G-d: and [then] G-d will do what is good in His eyes.”⁸⁸

Yoav and Avishai don’t say there “if I’m not in danger and I’m defeating my enemy, I don’t care about you and your battle”, because all Jews are in every war together. Similarly, Yoav does not use prophecy or rely on miracles or reciting his cousin King David’s Tehilim, but prepares military strategy, even saying that he doesn’t know for sure how G-d will run the battle. How much more so today, G-d doesn’t intervene supernaturally, and we are not allowed to naively rely on His miracles.

R. Sh. Y. Zevin, noted Chabad rabbi, retorted angrily precisely in our context, “did the yeshiva boys of Hebron need protection or not?! (in the 1929 Arab riots in one day, 67 were murdered and 58 wounded, about a third of them young men from the Hebron Yeshiva)… Why do scholars leave together with everyone when there is sniper fire and do not rely on the ‘charm’ that ‘rabbis don’t need protection’?!”⁸⁹

Similarly, as opposed to the aforementioned segment of Haredim, the YU and Touro graduates do not rely on miracles, otherwise they would not have gone to study a profession. They should know that Judaism believes in “working with G-d”,⁹⁰ or in the seemingly brazen words of Deborah precisely in our context, “coming to help (!) G-d”,⁹¹ in both individual and national life. I hope and trust that most Haredi parents take their beloved children to doctors when necessary, and hope that in contrast, their relying on miracles regarding the security of Israel doesn’t indicate their lack of love for their fellow Jew…⁹²

Cursing those who Don’t Help Militarily

Moreover, Moshe Rabbenu (rebuking Reuven and Gad, “Shall your brothers go to war while you stay here?!”, Bamidbar 32, 6), Deborah the prophetess (Shoftim 5, 16 & 23) and Rambam harshly rebuke those who don’t come to help Israel during war, ‘Cursed be he who does G-d’s work deceitfully, cursed be he who withholds his sword from blood.’⁹³ Regarding those who don’t help during war, Rav Soloveichik even applies the very severe castigation of the Rambam elsewhere to one who doesn’t participate with Israel in her time of trouble.⁹⁴

Deborah praises the tribes who came to help in the war (Issachar, Zevulun, Naftali, Ephraim, Menashe, and Benjamin),⁹⁵ and cynically curses those who did not:

The clans of Reuven, ‘contemplating’ their ‘important decisions’. Why did you [the tribe of Reuven] sit among your sheep, to hear the baaing of [your] flock. The clans of Reuven, the ‘great contemplators’. Gil’ad lingered beyond the Jordan, and Dan—why did he dawdle by the ships? [Similarly] Asher remained at the seacoast and tarried at his landings… ‘Curse you Meroz,’ said the messenger of the Lord, ‘curse bitterly inhabitants thereof,’ because they did not come to help G-d, to help G-d among the mighty.⁹⁶

I’m sure those “dawdling” tribes who stayed home, thought of excusing themselves claiming the war was in far off Jewish communities. Nonetheless, the Tanach deems forever that this is inexcusable, how much more so today when international flights bring us whenever and to wherever we choose to go. Similarly, Chanah Senesh and Yoni Netanyahu (Entebbe) flew far distances to save Jews not just Israelis, explicitly based upon our areivut, responsibility for our brothers.⁹⁷ Globalization and world travel bring new and two-way responsibilities, and we must all get used to it. Not that it makes any difference, but I imagine that in the long run, the Jews abroad will gain more than they lose in this partnership.

Chilul Hashem- Kiddush Hashem

There are two serious aspects of Chilul Hashem, desecration of G-d’s Name, involved in this issue.

Firstly, in the eyes of the average Israeli, the fact that the only group in the country who systematically does not risk their lives to help each other during national danger, are the Haredim. “Shall your brothers go to war while you sit here?!” ⁹⁸ is simply wrong in the eyes of Moshe Rabbenu and any moral person. The irrelevant picture of the outdated stereotype Jew of exile, associates the seemingly “most religious” people as weak and defenseless, perceived as a Judaism of “losers” and parasites still living off of the chaluka,⁹⁹ is clearly a negative reflection on Torah, or a Chilul Hashem.

Put simply, when our country is in danger, if I am willing to give my life for your safety, there’s something wrong if you are not willing to reciprocate.

Similarly, if we Jews are brothers, how can religious Jews seem so unfeeling towards their brothers, many, as my boys and most of my neighbors who have been away from home for hundreds of days, and are collapsing from tiredness and needy of relief.

Even if you don’t want to serve in the IDF, do you at least lavishly praise and thank those who are dying and losing limbs for you? If in fact you are religious, do you say the prayer for the welfare of the soldiers (fighting for your sake), the wounded (for your sake) and the kidnapped (because they were Jews)? Do you visibly attend the military funerals and shiva of your brothers who fell for the Holy People in the Holy Land? Those many who don’t, are a terribly negative reflection on Torah, apparently defiling the Name of G-d, and “missing the boat” of Ahavat Yisrael, as well. Similarly, the concept of “carrying the burden with our friend” is a central theme in mussar.¹⁰⁰ Not a few in the Haredi camp are objectively beginning to realize this.¹⁰¹

True, the average Israeli, who doesn’t think “halachically”, does not expect the Jews from America to serve in the IDF, but when young men in YU and Touro do so, it is clearly conversely a Kiddush Hashem. As Rambam writes, “Kiddush Hashem is the opposite of Chilul Hashem“.¹⁰²

The second problem of Chilul Hashem which needs to be addressed by the Jews in America, as well, is when the Moslem Jihad (Holy War) “proves” that G-d is Moslem and is interested in barbaric slaughtering, based upon their successful terrorism. The “Allahu Akhbar” cry of Islamic terrorists heard over and over on the films of the Hamas attack, literally declares “our G-d is the strongest”, intending to put down the G-d of Israel. Rav Soloveitchik relates to a similar claim of Christianity that arrogantly wished to “prove” that G-d is Christian, using the Crusades, anti-Semitism and the Holocaust as evidence that He has abandoned the Jewish people.¹⁰³

As the true representatives of Hashem in the world,¹⁰⁴ the international status of Israel is a reflection upon Him, for better or worse. Not only do our individual or national moral and spiritual actions make a Kiddush Hashem or Chilul Hashem in the world,¹⁰⁵ but our national pride and military formidability as seen in the eyes of the gentiles reflects and influences how they view Judaism and the G-d of Israel.¹⁰⁶ After the slap we received from Midian, G-d tells Moshe to avenge the honor of Israel, and immediately Moshe tells Israel to avenge the honor of G-d, because we represent the G-d of Israel to the world.¹⁰⁷

The famed Sridei Esh, R. Yechiel Ya’akov Weinberg, as Rav Soloveichik, pointed out that the State of Israel and the IDF victories show, for those who may have doubted after the Holocaust, that the G-d of Israel is “alive and well” and the Jews are “still” and eternally the Chosen People.¹⁰⁸ He doesn’t change His mind, nor make mistakes, “the Eternal One of Israel will not be untrue nor change His mind, for He is not a man to change His mind”.¹⁰⁹ Conversely, when the IDF and Israel are chalila perceived as weak, this can once again raise the heads, rifles and lies of our religious enemies, like the Hamas.

When the Babylonians defeated us and sent us to exile, it is referred to as a Chilul Hashem, “and they defiled My Name when they are told: ‘This is G-d’s nation? And they were exiled from their land!’”¹¹⁰ The commentaries¹¹¹ explain: “They (Israel) humiliated My Honor. How? When their enemies said about us: their G-d wasn’t capable of saving His Nation nor His Land!” Similarly, “My tears were [constant]… for all day they (the gentiles) say to me: Where is your G-d?!”¹¹² “Oh Lord, have pity on Your nation, and do not disgrace Your Land to be ruled by [foreign] nations. Why should they say among the nations, ‘Where is their G-d?’”.¹¹³ If He is the G-d of Israel, why doesn’t He come to your rescue Israel?

Accordingly, the halacha states that “Whoever slaps a Jew in the face, is as if he slapped the cheek of G-d”.¹¹⁴ When an Arab or any anti-Semite spits on a Jew, he isn’t relating to him as an individual, for usually, he doesn’t even know his victim. Rather, he is spitting upon the Jewish people, religion and G-d. How much more so, regarding the recent horrific humiliation and abuse of the entire Jewish nation of Israel and her civilians. Even if many of our political leaders are not religious and subsequently don’t see the Arab-Israeli struggle as a religious war, as soon as our enemies declare it as such (“Jihad”), whether we like it or not, understand it or not, believe it or not, it is a religious issue of Kiddush or Chillul Hashem.

As G-d’s representative to the world, today that we have no prophecy, Israel is meant to reveal G-d to the world not only by building an “Or Lagoyim”,¹¹⁵ an ideal and moral exemplary state run according to the G-dly ideals,¹¹⁶ but also by our very existence and national status which must be strengthened by soundly defeating our immoral adversary Jihadists.

This concept is summarized well among the daily morning blessings, “Through Your salvation You will exalt and raise our [Israel’s] pride. Blessed are You G-d, Who sanctifies Your Name among the multitudes”.¹¹⁷

An objective Christian theologian Paul Van Buren clarified this point, in answering why the world is disproportionately preoccupied with the State of Israel:

With Israel back on the scene again, the whole [Bible] story suddenly becomes modern. For anyone with a biblical faith, the existence of this [Jewish] state with Jerusalem as its capital, reawakens the whole possibility that this is not all in the past. Maybe G-d is not as dead as we thought?¹¹⁸

Accordingly, our sages teach:

You find that whoever helps Israel is as if he helps He Who created the world, as it says “for they didn’t come to help G-d”.¹¹⁹ It doesn’t say: “To help us” but rather “to help G-d”. And similarly it is written, “one who touches you [Israel] is as if he touches the apple of His [G-d’s] eye”,¹²⁰ and anyone who rises up against Israel is as if he rises up against He Who created the world.¹²¹

Similarly, the Rambam stresses that when it’s time to go to war, one must not think of his family, that his children may become orphans or his wife widowed, but rather that he is going to focus on the national needs of Israel and making a Kiddush Hashem, by willing to even give his life for the G-d of Israel.¹²² There is obviously no mention here of what citizenship one holds, for a Jew is a Jew and halacha is halacha regardless of one’s passport.

After such quotes, how can one not serve in the IDF, and not “help G-d” to defend the “apple of His eye”?

Altruism, Kindness & Life

Rav Aharon Lichtenstein adds that in his opinion, one of the main points of service in the IDF is simply Gemilut Chessed.¹²³ The only greater giving than granting and saving a life, is to grant and save many lives, and how much more so, that of our nation. Giving is the essence of why the world was created, as R.M.Ch. Luzzatto explains, G-d is perfect and doesn’t lack anything. But altruism, by definition is giving without receiving anything in return, chessed shel emet like burial.¹²⁴ Accordingly, the only possible answer we can understand why He created the world, is that He loves to give altruistically, even without lacking, without receiving anything in return.¹²⁵

Accordingly, we understand why the Talmud teaches that one who just learns Torah and lacks doing chessed is sorely deficient religiously.¹²⁶ Even the tanna Rabba, who excelled in learning and teaching and surely also helped others, is taken to task for not giving as much as he could.¹²⁷ Giving money is great, and so is giving time, but to be willing to give your life for Am Yisrael is the single most altruistic=G-dly act one can do.

Yeshivas that don’t educate to service in the IDF, whether in Israel or abroad, are lacking a central aspect of the obligatory giving necessary in today’s Jewish world.

Not only is it morally irrelevant if the Jews attacked are in my locale or not, but even if Jews are attacked in the south and I live in the north, I must participate. As opposed to a different edict which teaches, “whoever comes to murder you, precede and kill him first”,¹²⁸ the mitzvot of “lo ta’amod al dam re’echa” [“you shall not stand idly upon your brother’s blood”],¹²⁹ and the positive mitzva of hatzala m’rodef (saving a fellow Jew from a pursuer),¹³⁰ precisely refer to cases where I am not the one in danger, but I must go and save other Jews who are.

Moreover, regarding lo ta’amod and hatzala m’rodef, there is no obligation to endanger one’s life to save another Jew from danger, but war is an exceptional category. In war, the very definition of the mitzvah includes endangering one’s life to help Am Yisrael, even in an optional war,¹³¹ which obviously and inevitably are part of all battles.¹³² This clearly raises this mitzvah to a superior category than most others.

The unique status of this significant mitzvah is similarly seen regarding Shabbat, where the halacha obligates one to abandon the holiest of days to save others,

And in every place if the gentiles come to take [Jewish] lives, or if they wage war, or even if they attack (without revealing what their motives are), [we] go out with weapons and desecrate the Shabbat for them, and it’s a mitzvah for all Israel whoever can come and aid their brothers under siege and save them from the gentiles on Shabbat, and it is forbidden to delay and wait for Motzai Shabbat. And after they save their brothers, they are allowed to return to their place while carrying their weapons on Shabbat, so as not to cause their deliberating in [going out to fight on Shabbat in] the future.¹³³

Here too, the halacha explicitly is not referring to Jews in my city, but elsewhere, whoever can come, including by plane. As a matter of fact, a flight today from America to Israel, probably takes less time than it did for the southern tribes to travel in the times of the Shoftim to aid the northern tribes. Today, Israel even pays for the flights of soldiers during war. Practically and idealistically speaking, most religious Jews spend a considerable sum when they wish to visit Israel for their own business or pleasure, when they need her, so, how much more so when she and our nation desperately need us, we should be willing to invest at least as much.¹³⁴

Conclusion

The article comes to simply state the obvious: whether one is a citizen of the modern State of Israel or not, has no halachic difference or ramification on any Torah commandment,¹³⁵ including the obligation of Milchemet Mitzvah. It is not a “mitzva dependent upon the Land,¹³⁶ nor is it just because of the minor rabbinic dina d’malchuta dina. Milchemet Mitzvah touches upon some of the most vital and basic principles of Judaism including sanctity of life, the People and Land of Israel, Kiddush and Chilul Hashem, free-will, altruism, kindness, Imitatio Dei, and Ahavat Yisrael, and accordingly, has clearly supreme halachic standing above other mitzvot, including Shabbat, learning Torah, and even one’s giving his very life.

This issue is a classic example which explains the seemingly difficult passage that “Whoever says ‘I only have [learning] Torah’, he doesn’t have even Torah,”¹³⁷ for he is missing out on all those aforementioned central Torah ideals and mitzvot which comprise the Living Torah which he supposedly learned.

We may excuse the young innocent yeshiva boys who are just following their teachers, but as soon as they are old enough to really understand the sources and authentic non-exile Judaism (including Tanach and Jewish thought), they should be asking their rabbis why the sources are still being twisted despite our having an existentially threatened Jewish State. When Haredim in the not-too-distant future will comprise 35% of the 18 year-old boys in Israel, it will be complicated for their rabbis to suddenly “change” their teachings, and this will inevitably cause a foreseeable crisis in their camp and in our State.

When the IDF says that we already sorely lack 10,000 male front-line combat soldiers, we must believe them, for like doctors regarding pikuach nefesh, they are the ones who know the situation.¹³⁸

Just as all halachic sources clearly say that Israeli Haredim must serve in the IDF (especially with the formation of Haredi units), so must healthy Jewish boys living abroad, regardless of whether they make aliya or not, for these are separate¹³⁹ respective important mitzvot. This applies to yeshiva boys in Lakewood, and how much more so to collegiates in YU and Touro who interrupt their Torah learning every day for secular studies. How much more so those already working fulltime in their respective professions, and yes just like Israelis, even if they are married with children. Globalization and world travel bring new and two-way responsibilities for all Jews.

The Tzitz Eliezer, one of the leading poskim of our century, already wrote about 75 years ago, and the situation hasn’t changed:

According to the present situation of the State of Israel, that she just recently was weaned and she is already surrounded by sworn enemies who want to devour her chalila, there is a special obligation to arm ourselves quickly and hurry to go up to the Land of Israel, and come to aid Israel from the enemy who is attacking them, which stems from the obligation of Milchemet Mitzvah.¹⁴⁰

I recently heard a similar quote in the name of R. Herschel Schachter, speaking on the topic at a recent RCA rabbinical convention, stating that serving in the IDF is a Milchemet Mitzvah, and accordingly it is proper for boys from America to do so, as do his own grandchildren.¹⁴¹

I believe that rabbinically dealing with the question publicly, may not only have important and immediate ramifications concerning boys from YU, Touro and Wall Street, but even more so regarding the more “open” Anglo Haredim in Har Nof & Beit Shemesh, as well as boys learning in Gush, KBY and HaKotel, who may be considering serving in Machal. If hundreds of young Anglos join Tzahal, and that many more rabbis would publicize this obvious psak obligating all healthy boys to draft, it will be a great Kiddush Hashem, and may very well and maybe more importantly, force Haredi rabbis in Israel to reconsider their absurd, even Reform,¹⁴² pseudo-halachic stance on the issue. Inevitably there will be that many more Torani units (perhaps some in English…) which can hasten the process even more. This phenomenon may even give a shot of motivation to secular Israelis to realize the importance of combat units.

This issue can potentially also be a game-changer regarding the Achdut Yisrael with the communities and individual Jews abroad,¹⁴³ not to mention the long-range possibility of them and their families considering Aliya (“equated with all the other mitzvot combined”¹⁴⁴), although halachically, Milchemet Mitzvah has its own importance in unto itself. This potential “wave” can foreseeably even be a game-changer for our assimilated cousins in America, who are not interested in becoming religious, but as anti-Semitism there increases, the IDF can serve as a relevant way for them to historically reconnect to Am Yisrael.

In short, this urgent topic and halachically supreme mitzva, potentially contains many important military, hashkafic, social and even historic ramifications, which can contribute to the mass soul-searching going on all over Israel and abroad over the past 2 years. Let’s seize the moment and not be afraid of truth.

Psalms 97, 10, “those who love G-d, hate evil”.

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1. This article will bezH be the basis of a chapter in my forthcoming book, “Authentic Judaism Includes Eretz Yisrael”. ↩
2. Rambam, Hilchot M’lachim U’Milchamoteihem 5, 1-2; Meiri, Sotah 44a; Bach Or.Ch., 249, 1. I elaborated on this point in my article, “In Milchemet Mitzva Everybody Goes” [Hebrew], Minchat Sapir- A Festschrift Presented to Yitzchak Sapir, (editors: Prof. Y. Rosenson and Dr. Y. Spanier), pp. 633- 653, but not in the context of Haredim or boys from abroad. Regarding the wars of the IDF, see for example R. E. Waldenberg, Resp. Tzitz Eliezer, III, 9 and VII, 48; R.BZ.M.Ch. Uziel, Resp. Mishpitei Uziel VIII, 21, 9; R. Y. Herzog, Resp. Heichal Yitzchak, Or. Ch. 31 ; R. K. Tchorsh, “Milchemet Reshut, Mitzva and Obligatory”, B’Tzomet HaTorah v’HaMedina, Jerusalem 5751, pp. 243- 252; R. Ovadia Yosef, Resp. Yichaveh Da’at II, 14; R. Moshe Feinstein, Igrot Moshe Y.D. IV, ch. 33 (“The matter of [serving in] the IDF is a great one”) and Ch.M. II, 78 (“only when the gentiles attacked Israel like Antiochus… where it is for self-defense, we went out to war during the Second Temple”); R. Ephraim Greenblatt, below note 66; R. Y.Y. Halberstam (Tzanz-Klausenberg Rebbe), Resp. Divrei Yatziv, Ch.M. ch. 81, 3; R. Sh.Z. Auerbach, Resp. V’Alehu lo Yivol III (R.N. Stepansky), 354; R. Osher Weiss, https://shorturl.at/51NqV, R. Michael Rosenzweig, “Perspectives on Encountering and Responding to Evil in the World”, Doresh Tzion, Adar 5784, p. 80, and as heard from R. Herschel Schachter, see below note 141. For additional sources see below in note 45. It should be noted that even if some of the aforementioned poskim might hold that learning Torah may be at some stage, more important than serving in the IDF, at time of war, the status of Milchemet Mitzvah, by definition, supersedes learning Torah. All this would apply theoretically in Warsaw as well, see also below note 61, regarding the second alternative of Milchemet Mitzva, protecting the Land of Israel, and note 136. ↩
3. R. Yoel Teitelbaum (Satmar Rebbe), “Concerning Redemption and Forgery” [Hebrew], 109, although I tend to believe that even he doesn’t really believe that, and would not allow a woman to marry someone else if she is already betrothed to a Zionist. ↩
4. R. Kook, Resp. Mishpat Kohen 144, p. 336-337; R. Moshe Feinstein, above note 2. ↩
5. Sanhedrin 72a, based upon Shemot 22, 1, “If, while breaking in, the thief is discovered, and he is struck and dies, [it is as if] he has no blood”. ↩
6. Devarim 20, 5-8 and 24, 5. ↩
7. Mishnah Sotah 8, 7 and Rambam Hil. M’lachim u’Milchamoteihem 7, 4. I elaborated on this in my article “In Milchemet Mitzva Everybody Goes”, see above note 2. I dealt there also with the question of drafting religious girls, but here we specifically deal with the shortage of the frontline combat soldiers. ↩
8. Rav Kook undoubtably relates more than any other rabbi of his stature, to the imminent military revival of the IDF and the importance of physical strength for the nation of Israel and for the individual Jew, for example see below note 60. I strongly suggest my article, “The Importance of Military & Physical Strength in the Thought of Rav A.Y. Kook” [Hebrew], Shma’atin 184 (שבט, תשע”ג), 149-174, to significantly raise one’s understanding of our topic. ↩
9. R. Betzalel Landau, “The Netziv of Volozhin in the Battle for Eretz Yisrael & Her Holiness” [Hebrew], Niv HaMidrashia 11 (תשל”ד), 251-277. ↩
10. R. Y. Hagger-Lau, HaChayil v’HaChosen, gathers the surprisingly many places where Netziv relates in his commentary to the Jewish army. Similarly the author compiles there a similar disproportionate phenomenon in the writings of Netziv’s contemporary R. Meir Simcha HaCohen of Dvinsk (d. 1926/תרפ”ו), himself a supporter of the J.N.F., in his classic works, Meshech Chochma and Or Same’ach. ↩
11. R. N.Tz.Y. Berlin (Netzi”v), HaAmek Davar, Shemot 17, 9. ↩
12. Sotah 43b. See below note 22, that rabbis should be the first to volunteer to transgress the Shabbat to save Jews. ↩
13. Personally heard by R.Tz.Y. Kook from a Torah scholar, Sichot HaRav Tzvi Yehuda (editor: R.Sh. Aviner), P. Devarim, p. 263. ↩
14. Most particularly the aggaditot in Nedarim 32a, Sotah 10a, and Sanhedrin 49a, but it should be noted that these sources, as many midrashim, are one opinion and subject to debate. Also they do not refer to national Milchemot Mitzvah, but rather optional wars, and usually explicitly refer to Torah scholars and not young yeshiva boys! Just one example of one of the most oft-quoted midrashim cited by R. Yitzchak Yosef and others to exempt yeshiva boys is Midrash Tanchuma (Warsaw) Matot 3, on the verse regarding G-d’s revenge from Midian: “A thousand for each tribe, a thousand for each tribe, from all the tribes of Israel you shall send into the army,” (Bamidbar 31, 4), says the midrash, “Some say 2,000 from each tribe, and some say 3,000 from each tribe, 12,000 to fight, and 12,000 to watch their things, and 12,000 to pray”. Firstly, we all know not to learn halacha from a midrash, especially when it contradicts the halachic sources (Rambam, et al). Secondly it does not say to learn, but rather to pray. Thirdly, this is not a defensive war but rather a war of revenge (Bamidbar 31, 2-3) and that’s why only 1,000 per tribe went, and not the entire nation, for in a defensive war, everybody goes, see above note 7. ↩
15. I elaborated on the topic in my articles “The Validity of ‘Obligating’ Midrashim- The Approach of the Ramban in Light of His Dispute in Barcelona” [Hebrew], Tzohar 11 (קיץ תשס”ב), 49-68, especially in note 40 where I discuss Rabbenu Tam’s dissenting opinion, but even he agrees that midrashim cannot contradict the regular halachic sources (Resp. Rabbenu Tam, p. 81); “The Innocent in Tanach but Guilty in Midrashim” [Hebrew], Talilei Orot 12 (תשס”ו), 13-99. ↩
16. See for example more than 10 times just in Bamidbar 1. Ramban, Bamidbar 1, 45 stresses that the census is for the military preparation in the planned imminent conquering of Israel. Regarding counting the tribe of Levi, see the succeeding paragraphs. ↩
17. On Bamidbar 1, 20. ↩
18. For other clear examples, see T’mura 16a, that Otniel conquering the city of Kiryat Sefer refers to his innovating many halachot. See also Bamidbar Rabba 13, 10; Ruth Rabba 4, 3;Yalkut Shimoni HaAzinu remez 945; Shoftim 42;Samuel I, 125; M\’lachim II, 249; Yishayahu 394, and 436. I elaborate on this type of midrash in my forthcoming article in Oreshet 8 (5786), “Midrashim Which ‘Spiritualize’ Biblical Military Verses to be Relevant in the Exile” [Hebrew]. ↩
19. Shemot 2, 12, Tanchuma (Warsaw) Shemot 10. ↩
20. Shemot 3, 13-14. ↩
21. Rambam Hil. Shabbat 2, 23. ↩
22. Ibid, 2, 3, that we don’t look for a Shabbos Goy (gentile) or child under Bar Mitzvah, the Ran, Shabbat 40a, explains, so that bystanders won’t think that it’s better not to (b’dieved), and not a mitzvah (l’chatchila). ↩
23. Shulchan Aruch, and Rama, Or.Ch. 329, 6, and even a preemptive strike. ↩
24. Rambam, Hilchot M’lachim U’Milchamoteihem 2, 23, see below note 133; Shulchan Aruch ibid, 9. ↩
25. Resp. Nodah B’Yehuda, Y.D. 161; Rav A.Y. Kook, Mishpat Kohen 144; R.M. Feinstein, Igrot Moshe Or.Ch. iv, 75; R. Y.Y. Halberstam (Admo”r m’Tzanz-Klausenberg), Resp. Divrei Yatziv (above in note 2). I elaborated on this topic in “Having Forbidden Sexual Relations for State Security” [Hebrew], T’chumin 30 (תש”ע), 68-81, also regarding possible differences between Yael and Esther. ↩
26. Mishnah Trumot 8, 12; Rambam Hil. Y’sodei HaTorah 5, 5;Rama Y.D. 157, 1;as opposed to Resp. Maharik 167 and Aruch HaShulchan E.H. 178, 28 who say that saving many lives may also permit the transgression. ↩
27. Nazir 23b. ↩
28. Megillah 15a. ↩
29. Chidushei Ya’avetz, on Nazir 23b, as explicit in Judges 4, 16-17. ↩
30. Breishit Rabba 99, 8. ↩
31. Judges 5, 9, 14-15, and in the classic commentaries there, Rashi, Radak, Metzudot, R. Yishaya M’Trani, et al. See below, note 95. ↩
32. See for example “Chief Rabbi Yitzchak Yosef: If they force us to go to the army, we will all leave Israel” [Hebrew], ynet, https://www.ynet.co.il/judaism/article/rjtfaectp ; R. Ch. D. HaLevi, below note 58; R. Y.M. Tikotchinsky, “Freeing Yeshiva Boys from the Draft” [Hebrew], HaTorah v’HaMedina 6 (תשי”ד),50. This is also the first and major source dealt with in the booklet by Y. Meizlish and N. Shnarb, “To the Aid of G-d Among the Mighty” [Hebrew], (תשמ”ה) pp. 2-4. ↩
33. Rambam, Hil. Shmita v’Yovel 13, 12-13, based upon Psalms 16, 5. ↩
34. Rambam, intro. to Mishneh Torah. ↩
35. Mishnah Hallah, 1, 9; Bikurim 2, 1; Rambam Hil. Bikurim 3, 1. ↩
36. See by notes 16–31 and 60–62. ↩
37. Chronicles I 27, 5. ↩
38. R. David Kimchi (Radak), Samuel II, 23, 20. ↩
39. See below note 131. As we mentioned below (note 67), there are no optional wars today when we have no Sanhedrin. ↩
40. R. Y.Z. Soloveichik (GrIZ), on Sotah 43a, where he cites the Rambam, Hil. M’lachim u’Milchamoteihem, 7, 8, that a Kohen who takes a new wife who is prohibited for him (e.g. a divorcee) is not exempt from optional wars, proving that Kohanim do participate even in optional wars, and how much more so, when needed in Milchemet Mitzvah. ↩
41. Hazon Ish, Chidushim on Eruvin, Likutim 114, 3. ↩
42. Some also cite Bava Batra 7b, that rabbis who are tzadikim are exempt from the tax for the upkeep of a protective wall and paying watchmen, for they don’t need protection. But the Radbaz Resp. I, 1752, and Chatam Sofer there explain that rabbis are obligated to give their share regarding protection from the gentiles. The Radbaz adds there, already about 500 years ago, that “I am doubtful if there is today anyone [on that level] who doesn’t need protection, I won’t enter this topic now because my words will upset some of the scholars”. Even though the Rama, Y.D. 243, 2, does apply this exemption to one who is “accepted as a talmid chacham in his generation, who knows himself to discuss Torah in depth and knows most of the places in Talmud, the commentaries and the decisions of the ge’onim”, I have no doubt that most 18 year old yeshiva boys don’t fall into this category. Also, the role of the IDF today is not just to protect one’s self, but mainly to protect the civilians, most whom are not rabbis. ↩
43. R. Chaim Navon, from Yeshivat Har Etzion, Musaf M’kor Rishon, 15 Adar A 5784, summarized their sources as no less than “infantile”, and that the learned among them obviously know that:  https://www.makorrishon.co.il/opinion/737049/ ↩
44. R. Ch.D. HaLevy, Resp. Aseh L’cha Rav III, 57. ↩
45. Ibid, V, 114. See below by note 58, where he elaborates his practical opinion. For the refutation of the previous understanding of that Rambam, see Rav Kook, Shabbat HaAretz 13, 12, 1; R.BZ.M Uziel, Resp. Mishpitei Uziel VIII, 21, 9, and Choshen Mishpat 3; R. Y. Groubart, Chavalim BaNe’imim I, 132; R. A. Levin, Avnei Chefetz 90, 7-8;R. Yehuda Gershuni, “On the Strength and the Wars”, T’chumin IV (תשמ”ג), p. 8. ↩
46. Mishnah Avot, 4, 13, see https://www.inn.co.il/news/685234. ↩
47. https://vinnews.com/2024/07/17/rabbi-yitzchak-yosef-whoever-receives-draft-notice-should-tear-it-up-and-not-go/ ↩
48. Above, note 32. ↩
49. In Hebrew: “chevrat lomdim”, Prof. Menachem Friedman, Society and Religion- The Non-Zionist Orthodox in Eretz-Israel- 1918-1936 [Hebrew], Jerusalem 1977. ↩
50. https://9779.mod.gov.il/ ; https://www.ynet.co.il/news/article/h1zx1jsk0. ↩
51. See below by note 65. ↩
52. Devarim 7, 17-18; ibid 20, 1 and 3; Rambam, Sefer HaMitzvot lo ta’aseh 58 and Hil. M’lachim u’Milchamoteihem 7, 15; Sefer HaChinuch, mitzva 525. ↩
53. Rabbanu Yonah Gerondi, Sha’arei Teshuva 3, 31, broadens the prohibition beyond the battle, for everyone not to fear any approaching trouble. ↩
54. Sefer HaChinuch, mitzva 525, this is applied there even to an optional offensive war just for national needs. ↩
55. See below note 132. ↩
56. Ketubot 50a, I elaborated on this topic in my article, “The Standard of Living as an Excuse for Not Making Aliya” [Hebrew], T’chumin 22 ((תשס”ב, 355-368. See also Chidushei HaRashba, Bava Kama 9b; Resp. Rivash 387, where there is no limit one must invest regarding negative mitzvot. ↩
57. M. Ehrenwald, “Haredim in the War of Independence” [Hebrew], תל אביב תשע”ז. ↩
58. R. Ch. D. HaLevy, Resp. Aseh L’cha Rav III, 58; VII, 72. ↩
59. In response to R. Michael Rosenzeig, mentioned above note 2. ↩
60. Rav A.Y. Kook, Orot, 13-14. It’s worthy to point out the historic background of that “Orot HaMilchama“, when Jabotinsky, Trumpeldor and others founded the “Jewish Legion” to aid the British army in WWI against the Turkish Empire. With his classic historic vision, Rav Kook already saw this small group of Jews (albeit predominantly non-religious, like Trumpeldor, Ben-Gurion and Ben-Tzvi) fighting as Jews in the Jewish Land for the first time since the Bar Kochva rebellion with historic and even messianic significance, as the beginning of the revival of the original Authentic Jew. ↩
61. See Rambam, Hil. Ta’aniot 2 1-3, that for the enemy to take away land from Israel is also considered “hatzarat sone’i Yisrael”, similar to the definition of Milchemet Mitzvah, “ezrat Yisrael miyad tzar sheba aleihem”. Ramban, Sefer haMitzvot, aseh 4, lists conquering the Land of Israel as a mitzva in all generations, and although it appears from Rambam that this type of Milchemet Mitzva is only to conquer from the seven Canaanite nations (Mishneh Torah, Hil. M’lachim u’Milchamoteihem 5, 1 and similarly in his Commentary on the Mishnayot, Sanhedrin 1, 1), but from his commentary on the Mishnah Sotah 8, 6, it appears that even Rambam agrees, for he explains that an optional war is to conquer “other lands of the other nations”, inferring that liberating the Land of Israel from those other nations is also a Milchemet Mitzva, as inferred by Rashi, Sanhedrin 2a and like the Ramban, as well. In any event we see that Rambam agrees that if the gentiles want to take away land from us, it’s clearly a Milchemet Mitzvah at least for one (attacking Am Yisrael), if not two reasons (also attacking Eretz Yisrael). ↩
62. See my article, “Six Comments Regarding R. Akiva and the Bar Kochva Rebellion” [Hebrew], HaMa’ayan 229 ( (ניסן, תשע”ט, 31-35. ↩
63. See Y. Mendelevich, The Cantonists [Hebrew], Jerusalem 2010. ↩
64. Resp. Nodah B’Yehuda II, 74. See Chatam Sofer, Resp. Ch.M. 29, where his carefully selected wording is clearly out of suspicion that the non-Jewish authorities may see his answer (“… silence is better than our speaking on this issue… he should try whatever he can to exempt through money (bribary)”). The topic was usually not dealt with in writing for fear of anti-Semitic reprisal. See R. S. Turk, Resp. Pri Malka, 64. A notable exception was R. D. Z. Hoffman, Resp. Melamed L’Ho’eel, 42, where the predominant agenda of being “good German citizens”, and perhaps fear of anti-Semitic reprisal during his sensitive period of emancipation, undoubtedly influenced such opinions. Similarly, Rabbi J. Hertz , the chief rabbi of England, advocated military service for the Jews in WWI, as part of the exchange for their equal rights. See R. S. Glitzenstein, Rav Kook’s secretary in Ch. Lifshitz, Shivchei HaRe’ya, 124-126, where Rav Kook, contrarily, attempted to exempt as many Jews as possible, on the basis of giving them somewhat fictitious clerical certificates for the rabbinate, even though some were not even religious. ↩
65. R. Kook, see above note 60. ↩
66. Dated 23 Nissan 1999תשנ”ט/. ↩
67. Sanhedrin 2a. ↩
68. The positive commandment of saving from a rodef (pursuer), Devarim25, 11-12; Sanhedrin 73a; Rambam, Hil. Rotze’ach 1, 6-9; Sefer HaChinuch mitz. 600 ↩
69. The negative mitzvah of “lo ta’amod al dam re’echa” [“you shall not stand idly upon your brother’s blood”] Vayikra 19, 16; Rambam, ibid 1, 16; Sefer HaChinuch 237; R. Yosef Karo, Shulchan Aruch, Ch. M. 426. I listed these points as ideals of Judaism which help explain the importance of Milchemet Mitzvah in a defensive war, and not as mitzvot in unto themselves, so as not to need enter the question of how much must one invest in such mitzvot, which has no bearing upon Milchemet Mitzvah, and might mistakenly distract from the main obligation discussed here of Milchemet Mitzvah. ↩
70. Psalms 97, 10, “those who love G-d, hate evil”. ↩
71. Heard from R. Tzvi Tau, based upon Rav Kook. ↩
72. Rambam, Hil. M’lachim u’Milchamoteihem 4, 10. ↩
73. Rambam, Guide for the Perplexed, 3, 35. ↩
74. Rosh Hashanah 32a. ↩
75. R. Y. Albo, Sefer Ha’Ikarim 4, 35. ↩
76. Beginning of Amida Prayer, High Holidays. ↩
77. Yoma 85b, based upon Vayikra 18, 5, brought as halacha in Rambam Hil. Shabbat 2, 3 and Mishnah Brura 328, 4. See above note 25, that saving Israel is the highest mitzva and when necessary, supersedes all others, including the three cardinal sins. ↩
78. R. Kook, Kvatzim m’Ktav Yad Kodsho, p. 36; Machbarot K’tanot ii, p. 35. ↩
79. Breishit 1, 27. ↩
80. Sotah 14a and Shabbat 133b. ↩
81. R. Kook, Midot HaReiya, Dveykut, 1-2. ↩
82. R. Y. B. Soloveitchik, “From There You Shall Seek”, p. 75. ↩
83. Expounded proudly by Yated Ne’eman editor Yisrael Friedman, Makor Rishon, D’yukan, Cheshvan 16 תשפ”ו/2025, pp. 18-25. ↩
84. Pesachim 64b. ↩
85. Devarim 6, 16. ↩
86. Shabbat 32a. ↩
87. Rambam, Hil. Teshuva 5; 6, 1. ↩
88. Samuel II, 10, 11-12. ↩
89. R.Zevin, “The Question of Drafting Yeshiva Boys” [Hebrew] (published as a booklet written by “One of the Rabbis”, ירושלים, תש”ח and reprinted in Y. Cohen, “Drafting as Halacha”, (תשע”ג) p. 219. ↩
90. Vayikra Rabba 27, 2. ↩
91. Judges 5, 23, see below note 121 for the astonishing midrash on this verse. ↩
92. See below the chapter on “Altruism, Kindness & Life”. ↩
93. Rambam, Hil. M’lachim u’Milchamoteihem 7, 15, based upon Jeremiah 48, 10. It should be stressed that the Rambam there is even referring to a Milchemet R’shut, an “optional war”, see below note 122. ↩
94. R. Y.B. Soloveitchik, Community, Covenant and Commitment [Hebrew], 2011, 68, 244, based upon Rambam Hil. Teshuva, 3, 11. See below note 140, where the Tzitz Eliezer also understands that Rambam similarly. ↩
95. Judges 5, 9-15, 18, see above in note 31, that this included the rabbis and full-time Torah learners of Yissachar. ↩
96. ibid, 15-17, 23. ↩
97. Yoni Netanyahu’s pep-talk along these lines preceding the miraculous commando raid at Entebbe, left a lasting impression on all of the soldiers, https://news.walla.co.il/item/2976031 ↩
98. Bamidbar 32, 6. ↩
99. The charity customarily sent from the exiles to support those living in Eretz Yisrael who did not have work. Contrarily, the pioneers of Zionism were proud to be self-supporting in reviving the desert. ↩
100. Mishnah Avot, 6, 6. ↩
101. A similar point was raised by Rav A. Lichtenstein, “This is the Torah of Hesder” [Hebrew], T’chumin 7 (תשמ”ו), 329, and is beginning to be raised by some of the Haredi themselves, even in public, e.g. Rov Dovid Leibel, R. Yehoshua Feffer, R. Yonason Rice, and others, see https://www.inn.co.il/news/643418. See also R. Osher Weiss, (above in note 2). ↩
102. Rambam, “Igeret HaShmad”, Igrot HaRambam (Mossad HaRav Kook, תשמ”א) 55, based upon Yoma 86a. ↩
103. R. Y.B. Soloveichik, ” Kol Dodi Dofek”, Ish HaEmuna [Hebrew], 78-79. ↩
104. E.g. Psalms 148, 13, “and He has exalted the horn of His Nation, for Bnei Yisrael, His intimate Nation”; Devarim14, 1, “You are sons to Hashem your G-d”; ibid, 7, 6, and 14, 2, “G-d chose you, from among all the nations, to be His treasured Nation”; Exodus 4, 22, ‘So said the Lord: “My firstborn son Israel.”; Isaiah 43, 21, “This Nation I created for Myself, they will tell of My praise”. ↩
105. Yoma 86a; Rambam, Sefer HaMitzvot aseh 9; Mishneh Torah, Hil. Y’sodei HaTorah 5, 11. Rav S. Riskin elaborated on the national Kiddush Hashem seen through the spirituality and morality of Israel, “Among Bnei Yisrael and Before the Eyes of Many Nations” [Hebrew], T’chumin 8 ((תשמ”ד, 371. ↩
106. Rambam, Hil. M’lachim u’Milchamoteihem 7, 15, quoted below, note 122. ↩
107. Bamidbar 31, 2-3. ↩
108. 102 R.Y.Y. Weinberg, “Religion and State in Israel” [Hebrew], appendix to his book Volk der Religion, quoted by Y. Grunfeld, “The Sridei Esh”, The Torah Personality, NY 1980. ↩
109. Samuel I 15, 29. ↩
110. Ezekiel 36, 20. ↩
111. Rashi, ibid, and similarly Radak, Metzudot, Malbim. ↩
112. Psalms 42, 4. ↩
113. Joel 2, 17. ↩
114. Sanhedrin 58b. The Rambam cites this as halacha, Hil. M’lachim u’Milchamoteihem 10, 6. ↩
115. Isaiah 42, 6 and 49, 6. ↩
116. R. A.Y. Kook, Orot, 104. I elaborated on this topic in my article, “Rav Kook’s Solution to Anti-Semitism and Understanding Israel as ‘The Chosen People’ in a Globalized & Universal World” [Hebrew], Oreshet 4 (תשע”ג), 185-230. See above note 105. ↩
117. The Ashkenaz wording. ↩
118. Cited in T. Friedman, “The Focus on Israel”, N.Y. Times Magazine, Feb. 1, 1987, p. 18. ↩
119. Judges 5, 23. ↩
120. Zechariah 2, 12. ↩
121. Yalkut Shimoni, Shoftim (remez) 55. ↩
122. Rambam, Hil. M’lachim u’Milchamoteihem 7, 15, “and he should know that he is fighting for the belief in G-d… and his intentions should be only to hallow G-d’s Name”, (“she’al yichud Hashem hu oseh milchama… v’tihiyeh kavanato l’kadesh et Hashem bilvad“). It should be stressed that the Rambam there is even referring to a Milchemet R’shut, an “optional war” whose purpose is solely to contribute to the Jewish nationalism, pride and economy, so how much more so regarding our Milchamot Mitzvah today, of self-defense. See above note 54, that Sefer HaChinuch there, is also referring even to a Milchemet R’shut. ↩
123. R. A. Lichtenstein, see above note 101. ↩
124. Tanchuma (Buber) Vay’chi 5, based upon Breishit 47, 29. ↩
125. R.M.Ch. Luzzato, Da’at T’vunot (ed. C. Friedlander), pp. 4-5. ↩
126. Avodah Zara 17b. ↩
127. Rosh Hashanah 18a. ↩
128. Sanhedrin 72a. ↩
129. Vayikra 19, 16; Rambam, Hil. Rotze’ach 1, 16; Sefer HaChinuch 237; R. Yosef Karo, Shulchan Aruch, Ch. M. 426. ↩
130. Devarim 25, 11-12; Sanhedrin 73a; Rambam Mishneh Torah, Hil. Rotze’ach 1, 6-9; Sefer HaChinuch mitz. 600. See above note 69, and here too I listed these points as ideals of Judaism which help explain the importance of Milchemet Mitzvah in a defensive war, and not as mitzvot in unto themselves, so as not to need enter the question of how much must one invest in such mitzvot, which has no bearing upon Milchemet Mitzvah, and might mistakenly distract from the main obligation discussed here. ↩
131. It’s worthy to appreciate that even in an optional war, just for the sake of Jewish national pride or economy, the government can sacrifice up to 1/6^th^ of the lives of all Jewish men! Tosafot, Shvu’ot 35b, elaborated in R. Sh. Goren, “Obligatory and Optional Wars” [Hebrew], Machanayim 69 (תשכ”ב), 5-15. There are no optional wars today, for we have no Sanhedrin, see above note 67. ↩
132. Minchat Chinuch, 425; Netziv, Meromei Sadeh, Eruvin 45a; R. Kook, Resp. Mishpat Kohen 142; R. V. Soloveichik, Chidushai HaGriz, Haftara P. B’Shalach. ↩
133. Rambam, Hil. Shabbat 2, 23, and cited as halacha in R. Yosef Karo, Shulchan Aruch, Or. Ch. 329, 6-9. The Rama adds there, “And even if they haven’t attacked yet, but they want to attack”, allowing even pre-emptive strikes, like the Six Day War, even on Shabbat. ↩
134. See my article, above note 2, where I elaborate on the oft-found parable of Israel and our Land as loyal lovers. ↩
135. Only the issue of Dina d’Malchuta Dina (that one must follow the law of the land) does apply differently to American citizens and Israeli citizens in their respective countries, but that’s just an additional relatively minor rabbinic reason why Israelis must serve, compared to the main point of Milchemet Mitzvah, and obviously no reason to exempt non-citizens. It should be noted that Rav Kook, Igrot HaReiya IV, 139, celebrated and stressed the importance and mitzvah of legally and officially identifying as a Jew in Eretz Yisrael, but again, that was regardless of service in the non-existent IDF. ↩
136. Obvious from all the sources we cited, but explicitly stressed by Bach, above in note 2. ↩
137. Yevamot 109b, and Rashi there. ↩
138. I saw that R. Yair Hoffman, https://cross-currents.com/2014/03/14/a-response-to-rabbi-slifkin/ admits that “Torah scholars, according to the chareidi view, only go out to war in cases of ‘super’ milchemes Mitzvah“. I imagine that he would agree that the IDF is the most qualified to define that term, which incidentally is not found in the Rambam. ↩
139. Although conquering and how much more so protecting Eretz Yisrael which is already in our hands, is connected to settling the Land, Bamidbar 33, 53, “and you shall inherit (conquer) the Land and settle her”, nevertheless there are those who opine that conquering (although perhaps not protecting) needs a decision of the Sanhedrin, and we prefer, in this article to keep things as simple as possible, and relate only to the obvious and undebated, which is the main point. ↩
140. Resp. Tzitz Eliezer VII, 48, 12, paraphrasing the Rambam above in note 2. ↩
141. He was quoted as saying that if Israel actually needs more soldiers, the halachic principles would imply an obligation even on diaspora Jews. ↩
142. Notoriously known for their systematic “picking and choosing” those mitzvot and sources which they like, and ignoring the obligatory sources which are more challenging. ↩
143. The moving scene in C. Potok, The Chosen, pp. 195-196, based upon Moshe Perlstein, a Bnei Akiva boy from Brooklyn who joined the Hagana and was killed in the famed mission of the Lamed-Heh to save Gush Etzion in the War of Independence, is strongly etched in the memory of many who read the book or saw the movie, as are the more recent stories of Michael Levin and tens of lone soldiers who fell in our current war. ↩
144. Sifre Dvarim Re’ah 12, 80 and Tosefta Avodah Zara 5, 2. ↩