Parshah Bo culminates in the exit of the entire Israel out of Mizraim. The word that is used to describe them is "Legions of Hashem" (כׇּל־צִבְא֥וֹת יְהֹוָ֖ה).
(מא) וַיְהִ֗י מִקֵּץ֙ שְׁלֹשִׁ֣ים שָׁנָ֔ה וְאַרְבַּ֥ע מֵא֖וֹת שָׁנָ֑ה וַיְהִ֗י בְּעֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה יָ֥צְא֛וּ כׇּל־צִבְא֥וֹת יְהֹוָ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם׃
(41) at the end of the four hundred and thirtieth year, to the very day, all the ranks of יהוה departed from the land of Egypt.
As one of the 7 names of Hashem, Tzevaot appears many times throughout Samuel and in Tehillim but not in the Torah. Commentaries point out that Tzeva-ot refers to G‑d as He is manifest in the lower worlds, the worlds of Separateness. Tzeva-ot contains the word tzava, meaning "army" or "host", and ot, meaning "sign". This name, then, refers to G‑d, the Sign, as He is manifest in the myriad hosts of creatures of the lower worlds.
The world Tzeva-ot first appears in the book of Samuel when Hanah is asking Hashem for the child.
(יא) וַתִּדֹּ֨ר נֶ֜דֶר וַתֹּאמַ֗ר יְהֹוָ֨ה צְבָא֜וֹת אִם־רָאֹ֥ה תִרְאֶ֣ה ׀ בׇּעֳנִ֣י אֲמָתֶ֗ךָ וּזְכַרְתַּ֙נִי֙ וְלֹֽא־תִשְׁכַּ֣ח אֶת־אֲמָתֶ֔ךָ וְנָתַתָּ֥ה לַאֲמָתְךָ֖ זֶ֣רַע אֲנָשִׁ֑ים וּנְתַתִּ֤יו לַֽיהֹוָה֙ כׇּל־יְמֵ֣י חַיָּ֔יו וּמוֹרָ֖ה לֹא־יַעֲלֶ֥ה עַל־רֹאשֽׁוֹ׃
(11) And she made this vow: “O LORD of Hosts, if You will look upon the suffering of Your maidservant and will remember me and not forget Your maidservant, and if You will grant Your maidservant a male child, I will dedicate him to the LORD for all the days of his life; and no razor shall ever touch his head.”
Throughout the books of Samuel, the main point is perhaps in referencing how the power of Tzevaot can be used or misused. The operating manual. Looking at David's pre-kingship years and King Saul's decision-making process offers a clear distinction. King Saul, even though truly righteous, emphasized victory through personal "intuition". And the reliance on his own rationale led to his catastrophic dismal.
(יב) וָאֹמַ֗ר עַ֠תָּ֠ה יֵרְד֨וּ פְלִשְׁתִּ֤ים אֵלַי֙ הַגִּלְגָּ֔ל וּפְנֵ֥י יְהֹוָ֖ה לֹ֣א חִלִּ֑יתִי וָֽאֶתְאַפַּ֔ק וָאַעֲלֶ֖ה הָעֹלָֽה׃ {ס}
(12) I thought the Philistines would march down against me at Gilgal before I had entreated the LORD, so I dMeaning of Heb. uncertain.forced myself-d to present the burnt offering.”
(יג) וַיֹּ֧אמֶר שְׁמוּאֵ֛ל אֶל־שָׁא֖וּל נִסְכָּ֑לְתָּ לֹ֣א שָׁמַ֗רְתָּ אֶת־מִצְוַ֞ת יְהֹוָ֤ה אֱלֹהֶ֙יךָ֙ אֲשֶׁ֣ר צִוָּ֔ךְ כִּ֣י עַתָּ֗ה הֵכִ֨ין יְהֹוָ֧ה אֶת־מַֽמְלַכְתְּךָ֛ אֶל־יִשְׂרָאֵ֖ל עַד־עוֹלָֽם׃
(13) Samuel answered Saul, hChange of vocalization yields, “You acted foolishly. If you had kept the commandment the Lord your God laid upon you…”“You acted foolishly in not keeping the commandments that the LORD your God laid upon you! Otherwise-h the LORD would have established your dynasty over Israel forever.
In contrast, David, a warrior, poet, and devout servant of Hashem, consistently placed his faith in the "Master of Legions." His approach to conflict and leadership was not centered on personal or military might, but on the assistance and will of God. This stark difference in their reliance on God is a fundamental distinction in their respective legacies.
(מז) וְיֵֽדְעוּ֙ כׇּל־הַקָּהָ֣ל הַזֶּ֔ה כִּי־לֹ֛א בְּחֶ֥רֶב וּבַחֲנִ֖ית יְהוֹשִׁ֣יעַ יְהֹוָ֑ה כִּ֤י לַֽיהֹוָה֙ הַמִּלְחָמָ֔ה וְנָתַ֥ן אֶתְכֶ֖ם בְּיָדֵֽנוּ׃ {ס}
(47) And this whole assembly shall know that the LORD can give victory without sword or spear. For the battle is the LORD’s, and He will deliver you into our hands.”
In our turbulent times, we witness a paradigm shift: images of IDF soldiers turning to an alternative source of power flooding the media; facing the complexities and challenges of modern warfare, IDF warriors are increasingly turning their hopes towards tefillah, not just machine guns. This trend is a reflection of the ultimate quest - a realization that true power and protection come not from physical might, but from aligning with the source of all strength - Hashem. This shift from reliance on mere human strategy to faith is a timeless lesson. It signifies a return to the fundamental belief that in the grand scheme of life's battles, we are all part of the greater Tzevaot of Hashem.
On accepting leadership over Chabad, in his first Maamer, delivered on the 10th of Shevat 5711, 7th Lubaviche Rebbe emphasized, that the goal of our generation is to align ourselves with Hashem and become part of HisTzevaot. This transformation is not merely a personal journey, but a communal one, where each of us must strive to merge Shekchnah and the world. By doing so, we actively participate in spiritual and physical redemption, becoming integral parts of the Divine Legion, and fulfilling the ultimate purpose of bringing the glory of Hashem into every aspect of our lives and the world.