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The Laws of War : According to Torah Sources

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muman613:
Cowards of the World, Unite!
By Yossy Goldman


What makes a hero?

In this week's Parshah, the Torah discusses the laws of war and some of the moral imperatives that apply even under fire. Specifically, we read of the exemptions that entitled a soldier to leave the battlefront. One of these was "the man who is fearful and fainthearted." The Torah rules that "he should go and return to his home" and join the civil service, lest his cowardice "melt the hearts" of his comrades in arms and demoralize them (Deuteronomy 20:8).

Interestingly, Maimonides rules that this exemption only applied to wars which were optional for political or territorial reasons (milchemet ho'reshut), but not to obligatory wars where the Torah itself mandates that we go to battle (milchemet mitzvah), such as a war of self defense or the wars to conquer the Promised Land.

But what is the logic here? Why the distinction? If the problem is that the coward's fear will have a negative effect on his fellow combatants, then that is a psychological fact of life. What difference does it make if the war is mandated by G-d or by Jewish leadership of the day? Surely a coward is a coward whatever the war!

But Maimonides is sharing with us a striking analysis of human nature. Fear and anxiety are magnified when there is more than one option open to us. When we have the choice of fighting or not, when war is not strictly commanded by G-d and it's a government decision, then I may very well choose to retreat. But when there is no choice, when it is a non-negotiable mitzvah from G-d that this war be fought, then even cowards become heroes.

I am fond of quoting that famous American philosopher, John Wayne, who once said, "True courage is not the absence of fear. True courage is being scared like hell and saddling up anyway." Now that's a wise cowboy. The fearless few who heedlessly plunge into every offered challenge are indeed strange exceptions to our race. Most normal people experience fear in scary situations. Those of good courage face up to the fear and confront it.

I can tell you many stories of ordinary people who became heroes. How? By overcoming their fears and doing whatever deed had to be done. My friends' father, Pinne Merkel, once ran into a synagogue in the old neighborhood of Doornfontein, Johannesburg to rescue the Torahs from the Holy Ark. The firemen warned him not to, but he ran in anyway. Pinne was not a religious man. But for him, saving the Torah scrolls was something that just had to be done, so an ordinary Jew became a holy hero.

My congregant's son, Hugh Raichlin, is not a doctor. He's a lawyer. But when his wife was in labor and suddenly things started happening much too quickly, he delivered his own child inside the car in the parking lot of the maternity hospital. He wasn't looking for heroism. He had no option and heroism found him.

When something just has to happen, we find a way to make it happen. We pluck up the courage and act valiantly.

My own father, may he be well, used to be a chain smoker (thank G-d, he gave up the habit long ago). It often amazed me that the same person who would never be without a cigarette between his fingers six days a week was able to go cold turkey every Shabbat. For six days he couldn't wait two minutes, but once a week he waited for 25 hours! How? The answer is that keeping Shabbat for him was simply a non-negotiable commitment, so he had no option and persevered. As soon as Shabbat was over, though, he and his fellow Shabbat-observant smokers would make a mad dash for the nearest pack.

It applies to life, to marriage, to business, to everything. If something is so important to us that to lose it would be unthinkable, we discover that we really can find a way, after all. In our Jewish lives, too, when we accept that a particular mitzvah is a sacred principle and inviolate, we will observe it no matter what the challenge.

So, cowards of the world, unite! Let us do what we know must be done. That's how ordinary people become heroes.

muman613:
http://www.torahweb.org/torah/2007/parsha/rros_kiteitsei.html

Confronting and Overcoming Human Weakness

Parshat Ki Teizei begins with the laws of yefat toar. In the context of war which may stir intense human emotions and passions, the Torah reluctantly and conditionally sanctions relationships that would otherwise be illicit. Rashi, citing the gemara (Kidushin 21b), explains this unusual allowance as a concession to human weakness ("dibrah Torah keneged yetzer ha-ra").

The Torah's perspective about the religious challenges of warfare is particularly significant when one considers that the ideal soldier according to Jewish law is one who is steeped in righteousness and Divine faith. According to R. Yose ha-Glili (Sotah 44a) one who is concerned about his religious stature is exempt from war ("yarei ve-rach leiv"). R. Akiva has a more inclusive stand regarding the piety of those who are qualified to fight, but also requires an advanced level of spirituality (at least according to Rambam's interpretation- Hilchot Melachim 7:15). The Baal ha-Turim links the last words of the previous parshah ("ki taaseh ha-yashar be-einei Hashem"), referring to the admirable implementation of Hashem's will, with the first words of Parshas Ki Tisah that discuss waging war because righteousness is a prerequisite for military conscription. And yet, despite the admirable character of the Jewish soldier, the Torah addresses and makes allowances for human frailty in the context of war. Apparently, the difficulty of maintaining spiritual equilibrium in the heat of battle, a time of intense passion and emotional stress, is a formidable one that tests even the most committed. Undoubtedly, the spiritual vulnerability of the pious soldier also reinforces the view expressed in Chazal (Sukah 52a) that great men are particularly challenged to maintain their high standards ("kol ha-gadol me-chaveiro yizro gadol heimenu").

While the laws of yefat toar demonstrate the Torah's realism in acknowledging and occasionally even providing outlets for human frailty, close scrutiny of the process that precedes the allowance of yefat toar (removing her from her indigenous environment, growing of her nails, shaving of her head…) unequivocally establishes that one is obligated to rigorously pursue any reasonable course to refashion one's emotional response to avoid even sanctioned halachic compromise.  By detailing this process, the Torah conveys that this rare and unusual concession should not be abused or misconstrued. The steps outlined for yefat toar also provide a model through which one can respond to human temptation and strive for ideal halachic observance. Neutralizing the initial superficial stimuli and utilizing the perspective of time and distance constitute instructive guidelines in the struggle to confront and overcome human appetites and temptations.

In addition to these steps to combat obstacles and difficulties once encountered, it is vital to anticipate personal vulnerability and spiritually fortify oneself in advance of halachically challenging events or environments. The Kli Yakar notes that the Torah refers to multiple opponents ("oyevecha") even though it speaks only of a single defeated enemy ("unetano Hashem …"). He explains that in order to succeed against the concrete enemy on the battlefield, one must first struggle internally to refine one's halachic values and vanquish the yetzer ha-ra that is accentuated by the passions of battle. This is accomplished by identifying and fortifying against one's spiritual deficiencies. Awareness that one confronts a second, highly personal front in all epic battles enables appropriate preparation for the dual struggle that may preclude the very problem of yefat toar! The role of intense Torah study is particularly crucial in confronting spiritual dangers, as Chazal (Kidushin 30a; Berachot 5a) viewed the internalization of Torah values and reinforcement of halachic perspective by means of study as an especially effective antidote to the yetzer ha-ra.

Chazal warn that marrying a yefat toar risks serious detrimental repercussions. Midrash Tanhuma (cited in Rashi) perceives the "hated wife - ha-senuah" and even the incorrigible or rebellious son ("ben sorer u-moreh") in the next sections of the parshah as products of this halakhically flawed, albeit legal union. Chatam Sofer (Torat Moshe, Ki Teizei) sharply rejects the implication that any halakhically sanctioned marriage could produce such suffering. He concludes that the full halachic allowance is extremely limited, as it is contingent upon maximal effort to neutralize one's improper obsession and skewed emotional state. In his view, the "hated wife" and rebellious son reflect the abuse rather than the proper implementation of yefat toar, although the marriage still stands. [Compare with Rambam (Melachim 8:2) and Ramban's (s.v. ve-chashaktah bah)] Chatam Sofer's perspective accentuates the obligation to strive for ideal halachic standards to avoid compromise.

It is conceivable, however, that the projected damage resulting from the yefat toar union depicted by Chazal does not constitute punishment but reflects the natural consequences of diluted and compromised standards of discipline, restraint, and mutual respect, cornerstones of the halachic vision of sanctity in family life. The origins and foundation of misplaced passion and obsession may easily produce a poisoned marriage (ishah senuah). The legality of the yefat toar marriage may be insufficient to foster an emotional and halachic environment that effectively inculcates the values of authority, restraint, and kedushah that safeguard against the development of a ben sorer u-moreh.

Directly and by hint, the Torah communicates through the halachot of yefat toar that one must strive mightily to maintain halachic standards and perspective even in the most challenging environments and circumstances. While conceding man's spiritual frailty, Chazal emphasize that one bears the potentially dire consequences that result from acquiescing to spiritual mediocrity. Our ultimate goal is to attain authentic kedushah which demands not only that we eschew halachic compromise, but that we conduct ourselves in accordance with Torah values that transcend strict obligation. Kadesh azmechah be-mutar lach.

muman613:
http://www.kby.org/hebrew/torat-yavneh/view.asp?id=4005


The Mishna in Sotah 44b mentions groups of people who are told to return home from the battlefield. It concludes, "This is only for a war of 'reshut,' but for a war of 'mitzvah' everyone goes out, even a bridegroom from his chamber and a bride from her chupah." R. Yehuda similarly distinguishes between a war of "mitzvah" and "chova." What is the difference between Tana Kamma and R. Yehuda?

R. Yochanan equates the "reshut" of Rabanan with the "mitzvah" of R. Yehuda, and the "mitzvah" of Rabanan with the "chova" of R. Yehuda. In other words, they both draw a similar distinction and there is only minimal difference between them. Both agree that the wars of Yehoshua to conquer Eretz Yisrael were certainly "chova," whereas the wars of David for expansion (such as Syria) were certainly "reshut." They argue about defensive wars, to weaken the enemy so that Jews should not be attacked. According to Rabanan this is also only "reshut," whereas according to R. Yehuda this is also a war of "mitzvah." The Gemara concludes that the practical ramification of this categorization is for the issue of "osek bemitzvah patur min hamitzvah," whether the soldier in such a war is exempt from other mitzvot at that time. Thus, according to Rabanan, there are only two levels -- "chova/mitzvah" (where everyone goes out) and "reshut" (where there is not even the principle of osek bemitzvah.), whereas according to R. Yehuda there is a third -- "mitzvah" (where not everyone goes out, but has rule of osek bemitzvah).

The Rambam writes (Melachim 5:1) that a king must first fight wars of mitzvah, such as to capture Eretz Yisrael, eradicate Amalek, and defend Israel from their enemies who attack them, and only later can he embark on wars of expansion and glory. This Rambam poses a problem; whom does he rule like? On the one hand, he includes the defense of Israel from their enemies as "mitzvah," which seems to follow R. Yehuda. The Knesset Hagedolah understands this same way. [Based on this, he questions the Lechem Mishneh, who asked why the Rambam omitted the case of defensive wars to weaken the enemy, which is not a mitzvah according to Rabanan? The Knesset Hagedolah understands that the Rambam did quote wars to defend Israel!] On the other hand, the implication of the Gemara is that even R. Yehuda only considered it a mitzvah as far as the issue of "osek bemitzvah," but not as far as not returning from the battlefield. So how could the Rambam include defensive wars together with those to capture Eretz Yisrael?

The Chazon Ish answers that there are two kinds of defensive wars. One is when Israel is already attacked. This the Rambam defines as "help of Israel from the enemy who attacks them," and is certainly a war of "chova" in which everyone must participate. The Gemara, however, is talking about a preemptive war to prevent the enemy from launching an attack. This understanding of the Rambam is not like the Knesset Hagedolah. Rather, the Rambam rules like Rabanan, and the Lechem Mishneh's question is in place, why did the Rambam not explicitly mention a preemptive war?

The Meiri writes that the distinction between Rabanan and R. Yehuda is when we hear that the non-Jews are preparing to attack. This is the same as the Rambam. The Rambam in his Peirush Hamishnayot includes in chova only wars against the seven nations of Canaan and against Amalek. He explains there that the dispute between R. Yehuda and Rabanan is about wars to, "Kill those who are fighting them and to weaken them [based on Rav Kapach translation] so that they will not kill Jews and will not fight in their land."

Where is the source of the Rambam? Why do Rabanan consider preventative wars as only reshut? After all, there is an obligation to save Jews from danger, as the Rambam writes, "Anyone who can save [a fellow Jew] and does not save [him], violates 'You shall not stand aside while your fellow's blood is shed.'" (Hil. Rotzeach 1:14) There is a positive mitzvah to save a fellow Jew (derived from hashavat aveidah), and one who does not do so also violates a lav!

We have to ask, how is one allowed to endanger himself in battle? The Kessef Mishneh writes (based on the Talmud Yerushalmi) that to save a friend from death one is even required to endanger himself somewhat. However, the Rambam and Rif do not quote this Yerushalmi, and even if there is only risk of loss of limb one does not have to endanger himself to save another, like any other mitzvah that one is not obligated in a situation of pikuach nefesh. The Meshech Chochma comments on G-d's statement to Moshe, "Go, return to Egypt, for all the people who seek your life have died" (Shemot 4:19) -- that otherwise Moshe would not have had to endanger himself.

The Minchat Chinuch similarly challenges the Chinuch, who writes that there is no obligation to kill an Amalekite if it is dangerous. Since, by definition, the Torah required war, we cannot apply this logic of potential danger! The answer to this is based on the Brisker Rav's comment on the Haftorah of Devorah, who praises Zevulun and Naftali for having endangered themselves. Why only they? The Brisker Rav explains that the Torah defined annihilation of Amalek as war, and therefore there is no idea of Pikuach Nefesh (even for a war of reshut one is obligated to endanger himself), whereas the Chinuch was talking about an individual Amalekite. Although there is mitzvah to kill him, it is not considered war, so there is no need to endanger oneself to perform this mitzvah. Along the same lines, Devorah only commanded Barak to take men from Zevulun and Naftali, and therefore they were obligated in battle, despite the danger, whereas the other tribes were not obligated other than to help save their fellow Jews.

We can now understand why Rabanan defined going out to a preemptive war to save Jews as a war of reshut, since currently it is not defined as a state of war. It is only an obligation based on the mitzvah of saving Jews, and one is not obligated to endanger himself for this, nor do a chatan and kallah go out to battle. R. Yehuda, however, holds that since saving Jews is mitzvah, and one way of saving them is by going to war -- this war is also considered a war of mitzvah.

Thus, according to Rabanan, if there is a state of war we must go out and even endanger ourselves, but if there is no war and we initiate one -- there is no obligation to endanger ourselves, just an obligation to help other Jews. Thus, it is clear that if goyim attack and there is a state of war, everyone must go out. So why does the Gemara never mention this case? Because this is obviously war, and the Mishna only needs to teach about wars that we initiate, which ones are defined as war because Torah commanded so.

With this can answer question of the Lechem Mishneh. The Chazon Ish, in fact, finds the Rambam contradictory. He first talks about wars to help Israel from their enemy -- where they are already attacked, and contrasts this with wars for expansion, leaving out the middle case of a preemptive war. The Be'er Miryam explains that this is, indeed, a middle case, since the king has an obligation to go out to this kind of war also. The Rambam writes in Hil. Melachim that the king must go out to war for the benefit of Israel and must look after their welfare. Thus, in Hil. Melachim, the Rambam discusses two practical ramifications of being a war of mitzvah: 1) The king must first go out to fight a war of mitzvah (not like David with Syria). 2) The king does not need the approval of Sanhedrin (as mentioned in first Mishna in Sanhedrin) for a war of mitzvah. Thus, if the king sees a potentially dangerous situation he can go out to it first, and does not need Sanhedrin's approval. However, for the people such a war is not a mitzvah (other than from the perspective of a mitzvah to help a fellow Jew) unless they are already attacked, but not if initiated by the king. Therefore, the Rambam omitted it, and alluded to it by writing helping Israel from enemies, implying that lesser case is in-between.

With this we can understand why the Gemara only mentioned "nafka mina" of osek bemitzvah and not whether the king needs authorization, since even according to Rabanan he does not need permission.

Rav Kook writes that every government of Israel has the status of king, and has an obligation to ensure the safety of the people.

 

muman613:
One thing that any Jew who davens from the Siddur (Prayerbook) knows is that in the Song at the Sea (Oz YaShir) Hashem is referred to by the appellation "Master of War". What is incredible is that the name used (of the two most popular names in the Torah) is the name "Yud Kay Vav Kay" which most agree is the name which we associate with Hashems trait of Mercy (The other being Elokim which denotes Hashems judgement and his aspect of nature).... Many commentators point this out such as the following article:


http://www.shemayisrael.com/parsha/bonchek/archives/beshalach64.htm

Parashas B'shalach (64)

This week's sedra recounts the final hours of the historic Exodus from Egypt. The Israelites left Egypt in a cloud of glory, literally. The splitting of the Reed Sea was the climactic event culminating in a miracle-packed year when Pharaoh and his culture of magic were soundly defeated by the G-d of the Hebrews. At the crossing of the Sea when Pharaoh and his choice army were drowned, Moses, and the People sang a praise to Hashem. The Song of the Sea. In it we read the following verse:
Exodus 15:3

Hashem is a man of war, Hashem is His name.

RASHI

Hashem is a man of war: RASHI: [The Hebrew 'Ish Milchamos'] means the Master of Wars. As in (Ruth 1:3) 'Ish Naomi' The husband (or master) of Naomi. Similarly, in (Kings 2:2 when David speaks to his son Shlomo) "Be strengthened and be a man" meaning "and be a strong person."

WHAT IS RASHI SAYING?

Rashi is translating the word "Ish" which literally means 'man.' He gives it the meaning of 'master.'

QUESTIONING RASHI

A Question: Why is Rashi's translation - master - better than the simple meaning of "man." ?

What was bothering him about the translation "man"?

Your Answer:

WHAT IS BOTHERING RASHI?

An Answer: Describing G-d as "man" is problematic. G-d is not a man. As the verse says "G-d is not man " (Numbers 23:19). If He is not a "man" why then does the verse refer to him as "Ish milchama"? How does Rashi's brief interpretation help us? Your Answer: UNDERSTANDING RASHI An Answer: G-d is described here neither as a "man" in the sense of "man and not woman" nor in the sense of "man and not animal." The word is now translated as "master" one who is in charge of, in control of, wars. In this way we have avoided any possible anthropomorphism, that is describing G-d in human terms.

Can you see any other significance to Rashi's new translation?

Your Answer:

A DEEPER SIGNIFICANCE

An Answer: The words " A Man of War" convey the idea of an aggressive G-d, one who's chief characteristic and who's main pastime, is making wars. This is not the Jewish view of G-d. But, in fact, it is the Christian view of the G-d of the Tanach (i.e. as they see the Jewish view of G-d). It has often been said by gentiles that the Tanach (the Tanach) conveys G-d as a cruel, unforgiving deity. A harsh disciplinarian. Many verses throughout Tanach can be cited that refute this claim. But this is the place to go into that. It is enough to see how Rashi's sensitivity to this point may have prompted him to make this comment. G-d is not a "man of war" in the sense that He is occupied and preoccupied with making war. He is rather the Master of wars, in the sense that if wars must be fought, then His battles, which are on the side of justice and righteousness, are in His control. He is the Master of these wars and after the dust of battle settles, then His values will prevail.

Let us be blessed to live to see such Divine victories.

Shabbat Shalom,

Avigdor Bonchek

muman613:
The Jewish peoples strength comes not only from his/her physical might or the military equipment of our armies. Our strength, as the Torah tells, comes from our ability to pray to the Almighty G-d. Hashem promises us that if we open up to him and ask him for mercy, to strengthen us in our desire to keep his commandments, that he will be with us. We all need to make small steps towards the kind of observance which our earlier generations had {Shabbat and Yom Tov observance (which I myself can improve in)} and by doing so we strengthen the entire Jewish nation.

This article goes into depth on this concept:


http://www.shemayisrael.com/parsha/kahn/archives/vayikra64.htm

Torah Attitude: Parashas Vayikra: The Power of Prayer

Summary

How can we stop the suicide bombers? Instead of serving G'd with offerings, we now serve Him through prayer. The real organ used for prayer is the heart. Concentration is necessary when we approach the King of the Universe with our prayers. The Jewish people have inherited a special power: the voice of Jacob. Prayer should never be a burden or an obligation. We have to realize that everyone needs the mercy of G'd. The soul needs three daily prayers to sustain it. The Jews at the Red Sea raised their eyes and cried out to G'd. The Midrash tells the parable of the king who hired some robbers to get the princess to cry out once more. Prayer creates a special closeness between G'd and the Jewish nation as described in the Song of Songs. No peace can be achieved without the Master of Peace.

How can we stop the killing?

We live in a world of falseness and double standards. On the one hand, we see continued acts of terrorism in Israel. Our enemies are merciless. The relatives of suicide bombers celebrate the destruction of Jewish life when they blow themselves up along with totally innocent victims whose only crime is being born Jewish. On the other hand, when the Jews of Israel try to take protective measures and rid themselves of the constant threat, the world condemns them. The same nations that go to war against Al-Keida and fight in Iraq blame Israel for protecting their innocent inhabitants against murderers. There does not appear to be any end to this insanity in sight. What can we do to stop this injustice and the killing of our people?

Serving G'd

In this week's Torah portion, we read about serving G'd by bringing offerings. While the meaning of the offerings may be studied on many different levels of understanding, the purpose of the offerings is to bring us closer to G'd. However, since the destruction of the Temples, we can no longer serve G'd by bringing offerings. Instead, we now serve G'd through prayer.

"With all your heart"

In the second paragraph of the Shema we are commanded to serve HASHEM, our G'd, with all our heart and with all our soul (Devarim 11:13). The Talmud (Taanis 2a) asks what type of service is possible with the heart? The Talmud answers, this is through prayer. Although prayer is expressed and verbalized through the mouth, the real organ used for prayer is the heart. Albeit by saying the words of prayer even without understanding the meaning of the words one fulfills one's obligation to pray; nevertheless, we must admit that this kind of prayer is "lip service". The proper way to pray to G'd is with intense feeling and concentration. This comes from the heart.

Concentration

There is a famous saying: "Prayer without concentration (kavanah) is like a body without a soul." This does not mean to say that if we do not understand every word of our prayer we should not pray. Rather, this means that we should make efforts to understand our prayers. As Rabbi Chaim Valozhin explains, the prayers, compiled by the Men of the Great Assembly, have an effect even if said by someone who does not understand what they are saying. On the other hand, the Rosh in Orchas Chaim (paragraph 36) admonishes us to concentrate when we pray. As he says, "imagine if your son would speak to you without thinking what he is saying. Would it not make you angry? How dare we approach the King of the Universe without thinking what we are saying? Lest we be like a servant who has been honoured with a special job for his benefit but messes up the whole job. Would he dare to approach the king? We ought to ask forgiveness for the part of the prayer when we ask for forgiveness without thinking. At the very least, if we cannot concentrate throughout the whole prayer, we should concentrate in the first blessing of the Amidah and the first verse of the Shema."

Events in Israel

We are all concerned and nervous about the world situation and shaken by the events in Israel. The Jewish people have always known instinctively to turn towards our Father in heaven to pray and cry out in despair. From our Patriarchs we have inherited a special power: the voice of Jacob. As King David says (Psalm 20), "Some come with chariots, some come with horses, but we in the name of G'd call out."

Beg for compassion

We know that when calamity strikes it is a time to cry out and pray to G'd. However, do we realize that whether it is a time of war or peace, of illness or health, of poverty or wealth, intensive prayer has to be part of our daily routine? As it says in Pirkei Avos (2:18) "Rabbi Shimon says: (a) Be meticulous in reading the Shema and in prayer; (b) when you pray, do not make your prayer a set routine, but rather [beg for] compassion and supplication before G'd …" Says Rabbeinu Yona, in his commentary on this Mishna, "When you pray, you should pray like a poor person who prays for what he needs, not like one who does not put his heart into what he is saying. Prayer should never be a burden or an obligation. We have to realize that everyone needs the mercy of G'd. Even when things go well, we cannot know whether this is due to G'd's being slow to anger. There's no one who is so totally righteous on earth that he only does good and never sins (Koheles 7:20)". The absence of calamities may result from the slowness of G'd's anger. Sometimes G'd delays the harsh consequences arising from our conduct.

Pour out our hearts in prayer

G'd is merciful and everyone needs G'd's mercy. Our prayers may tip the scale as to when G'd acts with mercy or with justice. Therefore, it behooves us to constantly pray that nothing bad should happen to us or to others. However, there is more to prayer than that. We must realize that G'd does not need our prayers. Rather, for our sake G'd wants us to pray. The Kuzari explains, just like the body needs three meals a day to sustain it, so does the soul need three daily prayers to sustain it. We find that G'd brings difficult situations on individuals and communities in order to bring the Jewish people to pray. As the Midrash explains, our Matriarchs had no children until late in life. Part of the Divine plan for this was to encourage them to pour out their hearts in prayer. The Jews in Egypt were brought to pray through the hardship of their labour. As it says (Shemos 2:23), "And the children of Israel groaned because of their work, and they cried out. G'd heard their moaning, and G'd remembered His covenant with Abraham, with Isaac and with Jacob."

Perilous situation

Even more so, after the exodus from Egypt, when the Jews arrived at the Red Sea and the Egyptians pursued them, again it says (Shemos 14:10), "Pharaoh approached and the Children of Israel bait their eyes and saw how the Egyptians were chasing after them and they were frightened. The Children of Israel cried out to G'd." The Jews at that point were in a very perilous situation, pursued by their enemies, bounded by the sea and surrounded by wild animals. It was a hopeless situation. They raised their eyes and cried out to G'd.

The king saves the princess

The Midrash asks why did G'd do this? Why did He put them in that situation? The Midrash answers that G'd wanted them to pray. The Midrash compares it to a king that during his travels was approached by a princess who cried out, please save me from the robbers. The king promptly saved her. Later, the king wanted to marry this princess, but she did not even want to talk to him. The king hired some robbers to get her to cry out once more. As the robbers pursued her she started crying out to the king. Said the king, "This is what I was waiting for." So says the Midrash, the Jews in Egypt cried out to G'd from their hardship. G'd came and saved them. After the exodus the Jews stopped praying, so G'd sent the Egyptians after them. Once again the Jews prayed.

Let me hear your voice

This is what King Solomon says in the Song of Songs when he describes the events at the Sea (2:14) "Oh my dove, trapped at the sea as if in the clefts of the rock, the concealment of the terrace. Show Me your prayerful gaze; let Me hear your supplicating voice, for your voice is sweet and your countenance comely." From this we learn that prayer is not just a way to get out of peril. Prayer has a purpose of its own. It creates a special closeness and bond between G'd and the Jewish nation as described in the Song of Songs. When the Jewish people are slack in our prayer, G'd will bring a peril as a way to bring forth prayer. If we strengthen our prayer, pray more and better, who knows how many calamities may be avoided for the whole Jewish people? The Jews in Egypt were saved when they prayed to get out of Egypt. They were saved again when they were trapped by the sea. And so throughout our history, the Jewish people again and again have been in so many difficult situations. And always we have rebounded and turned to G'd who answered our prayers.

Master of War and of Peace

In the present situation, we have to learn from the past and understand what G'd expects of us. He does not want any sacrifices of human life but He wants to hear our voice and for us to re-establish the close relationship between G'd and the Jewish people. At the Song by the Sea, the Jews refer to G'd as the "Master of War". We also refer to Him in our prayers as the "Master of Peace". We all know the famous prayer "oseh shalom bimromav" that we say at the end of the Amidah Prayer: "He who makes peace in the heights, He will make peace for all of us and all Israel." No war can be won without the Master of War. No peace can be achieved without the Master of Peace. The Jewish people have to realize that only through re-establishing a strong bond between G'd and the Jewish nation through prayer and adhering to His commandments can we succeed. The real danger is when we move away from G'd and forget about his commandments. Just as at the time of Purim the Jewish people were only saved from their enemies when they listened to the Torah sage of the Time, the righteous Mordechai, and turned to G'd in earnest prayer. So must we follow the instructions of our Torah sages and pour out heart to our merciful Father in Heaven. And then, no doubt, He will hear our voices crying out and in His great mercy He will save and redeem us and put a stop to all suffering and bring peace to us and the whole world. Amen.

These words were based on a talk given by Rabbi Avraham Kahn, the Rosh Yeshiva and Founder of Yeshivas Keser Torah in Toronto.

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