The Mentality of a Jewish Soldier

Jul 21, 2014

In light of recent events, I decided to repost something I wrote as a dvar Torah last summer - with some minor changes and additions.

The Mentality of a Jewish Soldier

The Rambam's Mishneh Torah concludes with the section entitled, "The Laws of Kings and Wars." Chapters 5-8 detail the laws pertaining to the wars waged by Malchei Yisrael (Jewish kings) on behalf of Malchus Yisrael (Jewish monarchy). Although many of these laws do not apply to the battles fought by the Israeli Defense Force in service of the modern State of Israel, they still provide insight into the Torah's view of warfare, and the philosophical and ethical standards to which it holds Jewish soldiers.

Once the soldiers are in formation and are about to enter into battle, they are addressed by two individuals: the Meshuach Milchamah – a Kohen appointed specifically for this purpose – and another high ranking officer. The Meshuach Milchamah proclaims:

“Hear, O Israel, you are coming near to the battle against your enemies; let your heart not be faint; do not be afraid, do not panic, and do not be broken before them. For Hashem, your God, is the One Who goes with you, to fight for you with your enemies, to save you!" (Devarim 20:3-4).

In a milchemes reshus (a war which is not mandated by a Torah commandment), the Meshuach Milchamah enumerates three categories of individuals who are exempt from fighting:

"Who is the man who has built a new house and has not inaugurated it? Let him go and return to his house, lest he die in the war and another man will inaugurate it. And who is the man who has planted a vineyard and has not redeemed it? Let him go and return to his house, lest he die in the war and another man will redeem it. And who is the man who has betrothed a woman and has not married her? Let him go and return to his house, lest he die in the war and another man will marry her" (ibid. 20:5-7).

Finally, an officer announces a fourth category of individuals who are urged not to enter into battle: “Who is the man who is fearful and fainthearted? Let him go and return to his house, and let him not melt the heart of his fellows like his heart!” (ibid. 20:8).

In providing the Torah she’baal Peh (Oral Torah) explanation of this last category, the Rambam (Hilchos Melachim u’Milchamos 7:15) paints a vivid portrait of the mentality of a Jewish soldier as envisioned by the Torah:

“Who is the man who is fearful and fainthearted?” is to be understood simply, as referring to a person whose heart lacks the capacity to withstand the throes of war.
Once a man enters the throes of war, he should rely on the Hope of Israel and their Savior in times of distress. He should realize that he is fighting for Yichud ha'Shem (the Oneness of God's Name), and he should place his soul in his hand and neither fear nor tremble. He shouldn't think about his wife or his children. [Instead,] he should erase their memory from his heart, and empty his mind of [all] thoughts except for war.
Anyone who begins to think and be anxious [about personal matters] in the midst of battle to the point where he frightens himself violates a lo taaseh (Torah prohibition), as it is stated: “let your heart not be faint; do not be afraid, do not panic, and do not be broken before them” (ibid. 20:3).
Furthermore, he is responsible for the blood of the entire Jewish nation. If he is not valiant, and if he does not wage war with all of his heart and with all of his soul (b’chol levavo u’ve’chol nafsho), it is considered as if he shed the blood of everyone, as it is stated: “Let him go and return to his house, and let him not melt the heart of his fellows like his heart” (ibid. 20:8). This is explicit in the prophetic tradition: "Cursed be the one who carious out the mission of Hashem deceitfully. Cursed be the one who withholds his sword from bloodshed" (Yirmiyahu 48:10).
And anyone who wages war with his entire heart, without fear, with the sole intention of sanctifying God’s Name, can be assured that he will not be hurt, and will not be overtaken by harm. He will build a proper household in Israel and merit for himself and for his children forever. He will also merit eternal life in Olam ha'Ba (the World to Come), as it is stated: "for Hashem shall certainly make for my lord an enduring house, for my lord fights the wars of Hashem; and no blame has been found in you in your days … and my lord’s soul will be bound up in the bond of life, with Hashem, your God" (Shmuel I 25:28-29).

In light of this description, we can identify four qualities that the Jewish soldier must possess:

(1) Self-knowledge: We live in a culture which regards rash, unthinking, “macho” bravery as the hallmark of a hero. The Torah disagrees. A Jewish soldier must be able to look at himself and honestly assess whether he’ll be able to withstand the terrors of war. If he is able to do so, he must accept his responsibility, but if not, he must step back, no matter how much societal pressure he faces. By coming to terms with his fear and removing himself from battle, he will be sparing the lives of his brethren. It takes true courage to face oneself, and this is the type of courage that the Torah demands from the soldiers of Israel.
(2) Self-control: The Torah expects a Jewish soldier be in complete control of his mind and his emotions during battle. He must clear all thoughts unrelated to the war from his mind – even thoughts of his wife and children – and he must be in total command of his emotions. He must be embody true gevurah (might), as Chazal teach: “Eizehu gibor? ha’kovesh es yitzro” “Who is mighty? He who conquers his emotions” (Avos 4:1).
(3) Ahavas Hashem (Love of God): The American soldier fights for freedom and democracy, and the Japanese soldier fights for the honor and glory of his nation, but the Jewish soldier fights for Yichud ha’Shem (the Oneness of God’s Name) and Kiddush ha’Shem (the Sanctification of God’s Name). It is no accident that the Meshuach Milchamah begins his speech with the words, “Hear, O Israel” and that the Rambam rules that a soldier must wage war “with all of his heart and with all of his soul.” When the Jewish soldier fights, he is engaged not only in a physical war, but a philosophical war – a war with the ultimate goal of establishing Malchus Hashem (the Kingdom of God), which will ultimately bring knowledge of God to all mankind.
(4) Bitachon (Trust in God): Last but not least, the soldier of Israel must trust in Hashem to protect him and to bring him to victory. He must recognize that it is Hashem Who is the cause of his success. Of course, whether or not he is protected depends on his adherence to Torah, and he mustn't rely on a miracle or believe himself to be immune to harm. Nevertheless, Chazal teach (Sotah 42a), based on the Meshuach Milchamah’s use of the phrase “Shema Yisrael,” that even if a soldier only has the merit of the mitzvah of krias Shema, he is worthy of Hashem’s salvation.

This last point is underscored by the Meshuach Milchamah's statement: "For Hashem, your God, is the One Who goes with you, to fight for you with your enemies, to save you!" (Devarim 20:4). This pasuk was also chosen as the conclusion to the contemporary prayer composed for the IDF. The Ramban explains that this statement serves a dual purpose:

It warns [the soldiers] not to be fainthearted and not to be afraid of their enemies, and it [also warns them] not to trust in their own might, thinking in their heart, "We are mighty soldiers who are for war!" but rather, they should turn their hearts to Hashem and trust in His salvation and think about the fact that "not in the strength of the horse does He desire, and not in the legs of man does He favor. Hashem favors those who fear Him, those who hope for His kindness" (Tehilim 147:10)

The Jewish soldier must avoid two extremes: being overtaken by fear of his enemy, and becoming overconfident in his own abilities. Both erroneous viewpoints stem from a common foundation: belief in the supremacy of human power. In truth, we humans are very limited. There are a myriad factors outside of our control, and what little control we have we owe to hashgachas Hashem (God's providence over mankind). The Meshuach Milchamah's statement is designed to remind us that the true power belongs to Him, Alone.

The final chapters of The Laws of Kings and Wars discuss the final chapters of human history: Yemos ha'Moshiach (the Messianic Era), in which all wars will cease, and mankind will enjoy peace and tranquility, due to the abundant overflow of yedias Hashem (knowledge of God). May the present war be speedily brought to an end, and may the Redeemer of Israel save us from the darkness of ignorance and exile, and usher in the era of knowledge and light for all human beings.

I would love to hear any other thoughts and insights you have about this halacha.

The Rabbi Schneeweiss Substack

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