Among the many topics in this week’s Torah reading is the seemingly incidental one of the two silver trumpets. Trumpets...
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The Western Wall and Temple Mount in Jerusalem. Photo: Wikimedia Commons.
Among the many topics in this week’s Torah reading is the seemingly incidental one of the two silver trumpets. Trumpets and horns were always important ways of communicating to wider audiences, groups, and armies. But here the Torah adds two important dimensions — warfare, and who is obliged to fight.
Have two silver trumpets made; make them out of beaten material. They should summon the community and prepare them for moving on … and when you are at war in your land against an aggressor you should sound the trumpets so that God will remember you and save you from your enemies.
Notice that praying to God for support is not a substitute for going to war.
The more detailed laws of warfare and who is obliged to fight are found in Deuteronomy (Chapter 20:1-20). It also gives a detailed list of who is exempt from service. The Torah implies but does not state that there are two kinds of war — a Milchemet Mitzvah (an obligatory war) and a Milchemet Reshut (an optional war). The Torah commands war against Amalek and Canaan, although in practice this was never carried out. I will admit that even in theory it sounds awful to modern ears. But let’s not forget its context, over 3,000 years ago when the whole world was cruel and violent.
The Mishnah, after listing all those exempt from serving, says:
These statements, with regard to the various exemptions from war, are said with regard to optional wars. But in wars that are a mitzvah, (or according to Rabbi Yehuda, an obligation) everyone goes, even a groom from his room and a bride from her wedding canopy. (Mishnah Sotah 8:2-6 and 8:7).
The Talmud too insists that Jews must go to war to “defend themselves from their enemies” (Sotah 44b).
Historically over the centuries Jews have gone to war almost always in self-defense. But even then, rabbis argued about what was and was not justified.
As always, the medieval authorities clarify:
What is considered a Milchemet Mitzvah? The war against the seven nations who occupied Eretz Yisrael, the war against Amalek, and a war fought to assist Israel from an enemy which attacks them. There is no need to seek the permission of the court to wage a Milchemet Mitzvah. Rather, he may force the nation to go out with him. In contrast, he may not lead the nation out to wage a Milchemet Hareshut unless the court of seventy-one judges approves (Maimonides Laws of Kings Chapter 5 ). [emphasis added]
Over time, different authorities have added clarifications and exceptions. Some argued we must wait for the Messiah, that women, scholars, and priests do not have to fight. But even they had obligations to help in non-combative roles. Great nationalist rabbis have always supported the army and encouraged enlisting. Indeed, today the Religious Nationalist presence in the army is distinguishing itself both in success and sadly in casualties.
Given the dominant Haredi opposition to conscription, there is justified anger and resentment in Israel, that a major growing sector refuses to fight and still expects everyone else to support them. I have not heard of any authority who argues against self-defense, but there are voices against identifying with secular values and argue that post-Holocaust, we have an obligation to focus on expanding Torah and Jewish religious life in answer to our enemies and assimilation.
Yet we must not forget that the Haredi world too is divided within itself and can no more be regarded as monolithic than can Judaism altogether. I should point out that although most Haredi Jews may not identify with secularism, the number who support the Neturei Karta traitors is minuscule. Most authorities have banned them. Meanwhile more and more Haredi men are volunteering to serve, as the army makes an effort to accommodate their lifestyles. But still, given the present crisis, not nearly enough.
While one might make an exception for genuine scholars, many Haredi young men are not scholars and suffer being forced into an intellectual environment they are not suited for. Israel is so torn between conflicting ideologies, secular and religious — and from a religious point of view, it all depends on which rabbi you consult or are loyal to.
The great Chazon Ish (Rav Karelitz, 1878-1953) negotiated the initial deal with David Ben-Gurion to allow scholars to be excused — but the number was much smaller then.
In the same way that religious women always had the option of National Service, I see no reason why Haredi men who are not fit or able, should not serve the community in other ways, as many have this year. Once again, the leadership has failed. The Torah we read this week expects the people to come together in an emergency and to fight for their survival. That surely applies as much today as it ever did in the past.
The author is a writer and rabbi, currently based in New York.
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