Jewish Warrior by Rav Moshe Weinberger

From the Fire

Parshas Maasei Jewish Warrior, King of Opposites

By Rav Moshe Weinberger Adapted for publication by Binyomin Wolf

The Degel Machaneh Ephraim, zy”a, teaches, in the name of his grandfather the Baal Shem Tov, zy”a, that the forty-two journeys of the Jewish people in the desert correspond to the journeys each individual takes in his life. When a person leaves the womb, this corresponds to when the Jewish people left Egypt. And when the Jewish people entered Eretz Yisroel, this corresponds to a person’s journey into the land of eternal life after 120 years in this world.

How do we retain a sense of equanimity and centeredness when we must transition from one journey to another throughout our lives? Reb Leibele Eiger, zy”a, points out that the word “of them, bam, in the pasuk, “And you shall speak of them,” has the numerical value of forty-two. And the pasuk continues, “And you shall speak of them when you sit in your house and when you walk on the way, when you lie down, and when you rise up.” We must speak of them, words of Torah and emunah, wherever we go and wherever we travel. We can thrive through every test and trial we face if we hold onto truth and faith. If we remain certain in our purpose, then we will succeed despite all of the contradictions and challenges of a world in which many people seem to have taken leave of basic human decency and morality.

But the Baal Shem Tov’s teaching about the 42 travels of the Jewish people does not only apply to people on an individual level. It also speaks to the travails of our nation as a whole as we journey on toward the times of Moshiach. The Encampments – A Paradox of Opposites

We know that the names of our stops during our journey in the desert (Bamidbar 33:5-49) have profound meaning. And as I read through the names of our encampments in the parsha with the upheaval in Eretz Yisroel in mind, I was struck by the contradictions implicit in those names and how they speak to the contradictions of life today, particularly in Eretz Yisroel.

On one hand, it says we camped in Miska, from the Hebrew word meaning sweetness. Many aspects of our lives are sweet and we have much to be thankful for. But we also camped in Mara, meaning bitterness. Dozens of our brothers have been killed sanctifying G-d’s name and millions of our brothers, sisters, and friends in Eretz Yisroel are running for bomb shelters multiple times every day. Their lives are in a state of upheaval and they experience bitterness day after day.

The Jewish people camped in Har Shafer, meaning “beautiful mountain.” Sometimes are on top of the world. The view is stunning. But at other times, we camp in Tachas, meaning “low.” When we watch the parents, brothers, sisters, and wives of all of the soldiers killed protecting our people, we feel like we are living at the opening of Geihinom, at the lowest place.

We camped at Refidim, which means weakness. Our Torah, mitzvos, and emunah suffer, and we often do not do what Hashem expects of us. But we also camped in Midbar Sinai, where we received the Torah, attaining the highest level of prophecy and connection to G-d’s will. Today, too, we have seen how even people with little outward connection to Torah and mitzvos have begun saying Tehillim, lighting Shabbos candles, putting on tefillin, and doing many other mitzvos and acts of kindness in order to merit the salvation of the Jewish people.

At one point, the pasuk tells us we camped in Makheilos, meaning, “community” or “congregation.” We were united. And we see how, in the past few weeks, our people have been united more than any other time in the recent past. We are united in prayer and resolve, knowing that our cause is righteous. But at other times, we stop off in a place called Chatzeiros, meaning “courtyards.” Especially when we are not besieged from the outside, every Jewish group separates itself into its own courtyard and unfortunately barely views other Jews as part of the same people.

We camped in Sukkos, a place named after temporary, rickety structures. With thousands of rockets falling all over Eretz Yisroel, with tunnels dug under our communities and neighborhoods, we feel vulnerable and frightened. We feel as if our entire existence is dependent on the protection of some flimsy walls and roof which the wind could blow away at any moment, leaving us completely exposed. But at other times, we feel we are camped in Eisam, meaning, strong. We feel grateful for how Hashem has blessed our people with the resolve, ingenuity, resources, and intelligence to build up one of the most powerful militaries in the world in just a short time.

We sometimes feel we are encamped by the Red Sea, encircled on all sides by enemies and pushed up against the sea. We feel we have no escape. But

at other times, we sense that we are camped in Eilim, where the pesukim tell us there were wellsprings, date palms, and where we were able to rest from the weariness of our travels. We enjoy the prosperity and economic success with which Hashem has blessed our people.

But at other times, we feel we are camped in Dafka, meaning “stricken” or “beaten.” We feel pressed, hit, and beaten by attacks from all directions, physically, emotionally, and diplomatically. We feel we are under siege wherever we live in the world, whether it is in the U.S., Britain, Paris, Morocco, or anywhere else in the world.

We sometimes feel camped in Rimon Paretz, meaning “break through.” We break through every attempt by our enemies to attack us and put us on the run. But, sadly, too often we are camped in Charada, meaning “trembling.” Our brothers and sisters tremble in fear in their bomb shelters and safe rooms. And now, our enemies are wearing IDF uniforms, so that it becomes even more difficult to discern the difference between fellow soldiers and our enemies. Even the Nazis, as far as I know, never stooped to such a tactic.

We sometimes feel we are camped in Chashmonah, where we feel as mighty as the Chashmonayim, or in Etzyon Gaver, meaning “effective strategy” and “strength.” At those times, we take pride and comfort in how our military neutralizes our enemies while protecting our soldiers and minimizing the battle’s impact on civilians.

But at other times, we feel like we are in Kivros Hata’avah, buried in the desires of this world, completely helpless to use all of our might to reign in our own animalistic desires. And at other times, we camp at Kadesh, meaning “holiness.” Our connection to holiness and our desire to do Hashem’s will is often strong and we use those times to increase our connection to Hashem and improve ourselves.

Dovid Hamelech, King of Opposites

As the events in Eretz Yisroel swirl through my mind all day, every day, my thoughts continually return to the ultimate hero of the Jewish people: Dovid Hamelech.

The tzaddikim teach that our job at the end of days is to reveal the great soul of Dovid Hamelech, as the pasuk (Hoshea 3:5) says, “And they sought Hashem, their G-d, and Dovid, their king.” In all of his journeys, he seemed to be full of contradictions. The Gemara (Moed Katan 16b) says that “when [Dovid Hamelech] would sit and study Torah, he would be as refined as silk, and when he went out to war, he hardened himself like wood.” Chazal are not

teaching us that Dovid suffered from multiple personality disorder. Rather, his personality was so great and all-encompassing that it contained everything within it. He was simultaneously composed of the might of war and the highest and most refined level of ethics and morality. These two extremes complement one another. The more perfection one has attained, the more he includes apparent opposites within himself.

That is why Reb Leibele Eiger teaches that the 42 journeys of the Jewish people in the desert, which seem to contain so many opposites within them, are hinted at in the mitzvah of “And you shall speak of them when you sit in your home and when you go on your way…” We must be prepared to cling to the Torah and the certainty of our faith in the midst of the full range of disparate experiences during our travels through this world.

If we remain certain in our purpose, then we will succeed despite all of the contradictions and challenges of a world in which many people seem to have taken leave of basic human decency and morality.

The Illumination Within War

Who else but Rav Kook, zy”a, could have written a section in Oros called “Oros Hamilchama, The “Illumination of War?” Rav Kook writes, as translated by Rabbi Betzalel Noar, as follows:

We regard the early generations, recounted in Torah, Prophets, and Writings; those generations that were engaged in war – they are great people we cherish and glorify. We understand that the spark of soul is the determining factor: that state of the world that necessitated war caused these souls (whose inner feeling was whole) to appear. The battle for existence, for existence of the nation, the War of G-d, was with an inner consciousness.

Mighty in spirit, they knew in the depth of darkness to choose good and eschew evil. Yeah, though I go in the valley of the shadow of death I shall fear no evil. When we meditate on them, we, with all the spirituality that we so desire, long for their strength, for the solid life force that dwelled in their midst, and out of this longing our spiritual strength is hardened and our physical strength is softened, and those strong souls return to live in us as ever.

Rav Kook is teaching us that we cannot view the strength and might of warriors as somehow alien to our religious, Torah-based life. During our two-thousand-year exile, we have become accustomed to thinking of a Jew purely as the refined, pale student in the beis medrash. We began thinking that we should only be encamped in Maska, a place of sweetness. We forgot that we must sometimes set up camp in Etzyon Gaver and Rimon Paretz, places of strategy, might, and breaking through all obstacles.

Dovid Hamelech and Rav Kook teach us that while there is a time for gentleness and refinement, there is also a time to kiss our Gemaras, place them down, pick up our weapons, and go to battle against the enemies of the Jewish people who seek to destroy us. That is no less a part of Torah and Yiddishkeit than the study of Torah. Indeed, even a simple reading of Tanach reveals that most of it is comprised of how the Jewish people conducted themselves in war.

Now is the time in history when we must enclothe ourselves for battle and clean the world of the cockroaches of Hamas and their ilk. The whole world is trembling in fear as radical Islamists populate their countries. They look on helplessly. Right now, our people are the only ones making way for Hashem’s kingship in the world. We are the only ones who have taken it upon ourselves to finally clean house, ridding the terrorists of their missiles, guns, grenade launchers, and attack tunnels. We are the only ones standing up to the evil of Hamas, which prides itself on its love of death and bloodshed.

We are like Dovid Hamelech, “redhaired with beautiful eyes” (Shmuel I 16:12); red like Eisav the warrior with the refinement and elevated spirit reflected in his beautiful eyes. Chazal say (Bereishis Raba 63:8) about Dovid Hamelech, “He killed with the consent of the Sanhedrin.” Even when Dovid Hamelech expressed the warrior aspect of his personality, he did not do so with cruel abandon. He conducted himself in war according to halacha and morality. We also see this in our brave brothers in the IDF. While the enemies of our people stoop to lower and lower depths of cruelty both to our people and their own, the Jewish warriors in Eretz Yisroel never stoop to the level of their degraded enemies. They go above and beyond what any nation has done when defending themselves against the imminent threats we face today.

When I see how our nation is rising to the challenge against it with greater moral clarity, more davening, more mitzvos, and more resolve to use the truth to fight against the attacks, lies, and propaganda of our enemies, I feel a surge of pride in our nation. In this current conflict, I am filled with love and nachas when I think about the Israeli soldiers, commanders, political leaders, and people. I am proud to be a Jew. Indeed, when we hold onto our faith and know with certainty that destroying terrorists who attempt to kill every single Jew as they hide behind

their own women and children is G-d’s work, we have nothing to fear.

A True Jewish Military Leader

Many people have seen the most inspiring letter which was sent by Colonel Ofer Winter of the Givati Brigade to his reservist soldiers as they were being called up to serve in Gaza years ago. It perfectly captures the Jewish spirit of righteous battle.

This is what he wrote:

We have been bestowed a great privilege to command and serve in the Givati Brigade at this time.

History has chosen us to be on the cutting edge of the war against the terrorist enemy, the “one of Gaza” [cf. Yehoshua 13:3] who curses, reviles, and defames the G-d of the battalions of Israel. [Cf. Dovid’s encounter with Golias, the Plishti,

Shmuel I 17:10, 26, 36, 45.] Let us prepare and ready ourselves for this moment when we accept upon ourselves this mission with a sense of agency and complete humility and with a readiness to put ourselves in danger or give up our lives in order to protect our families, our nation, and our birthplace.

Let us work with resolve and strength and with initiative, strategy, and hard work in our encounter with the enemy. We will do everything we can to fulfill our mission to cut down the enemy and to remove fear from the people of Israel. Our credo is “We do not return before the mission is done.” Let us work and do everything we can to bring back our boys in peace by utilizing every means at our disposal and with any effort that is required.

I am relying on you, on each and every one of you, to do your duty in this spirit, the spirit of Jewish warriors who go out in in front of the camp. “The spirit which is called ‘Givati.’” I lift up my eyes to Heaven and say with you, “Shema Yisrael, Hashem Elokeinu, Hashem Echad.” May Hashem, the G-d of Israel, bring success in our mission in which we stand to do battle for the sake of Your people Israel against the enemy who curses Your Name. In the name of the warriors of the IDF generally, and in particular, in the name of the warriors and commanders of our Brigade, may

Hashem act and fulfill in us that which it says in the pasuk, “Hashem your G-d goes out with you to do battle with your enemies for you to save you” [Devarim 20:4], and let us say Amen. “Together, and only together, will we be victorious.”

Ofer Winter, Aluf Mishneh

Commander, Givati Brigade

Colonel Winter’s words leave no doubt in the hearts of his men that he understands that G-dliness and actively doing battle to protect the Jewish people and defend Hashem’s honor are not mutually exclusive.

The parsha is named after our “journeys,” not our encampments. Why? Because the main thing is that in life we do not stop. We must keep moving forward, looking for how G-d’s will expresses itself in all of the various permutations of life’s challenges.

May each of us and all of our brothers and sisters in Eretz Yisroel merit to reach a level on which we can contain all of the disparate aspects of life in this world within us. May we recognize that we must serve G-d in all of the different ways the Torah demands for the vast array of differing life circumstances we encounter in our journeys. And may Hashem take vengeance upon every terrorist snake who has harmed even a single hair on the head of any Jew. May Hashem soon send Moshiach to remove every evil regime from the earth to make way for the great-grandson of the greatest king, Dovid Hamelech, soon in our days.

Rav Moshe Weinberger, shlita, is the founding Morah d’Asrah of Congregation Aish Kodesh in Woodmere, NY, and serves as leader of the new mechina Emek HaMelech.

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