(ה) כֹּֽה־אָמַ֞ר הָאֵ֣ל ׀ יְהוָ֗ה בּוֹרֵ֤א הַשָּׁמַ֙יִם֙ וְנ֣וֹטֵיהֶ֔ם רֹקַ֥ע הָאָ֖רֶץ וְצֶאֱצָאֶ֑יהָ נֹתֵ֤ן נְשָׁמָה֙ לָעָ֣ם עָלֶ֔יהָ וְר֖וּחַ לַהֹלְכִ֥ים בָּֽהּ׃ (ו) אֲנִ֧י יְהוָ֛ה קְרָאתִ֥יךָֽ בְצֶ֖דֶק וְאַחְזֵ֣ק בְּיָדֶ֑ךָ וְאֶצָּרְךָ֗ וְאֶתֶּנְךָ֛ לִבְרִ֥ית עָ֖ם לְא֥וֹר גּוֹיִֽם׃ (ז) לִפְקֹ֖חַ עֵינַ֣יִם עִוְר֑וֹת לְהוֹצִ֤יא מִמַּסְגֵּר֙ אַסִּ֔יר מִבֵּ֥ית כֶּ֖לֶא יֹ֥שְׁבֵי חֹֽשֶׁךְ׃
(5) Thus said God the LORD, Who created the heavens and stretched them out, Who spread out the earth and what it brings forth, Who gave breath to the people upon it And life to those who walk thereon: (6) I the LORD, in My grace, have summoned you, And I have grasped you by the hand. I created you, and appointed you A covenant people, a light of nations— (7) Opening eyes deprived of light, Rescuing prisoners from confinement, From the dungeon those who sit in darkness.
R. Tamares & Rav Reines: War/Violence is Opposite of Judaism/Jewishness
Rabbi Aharon Shumel Tamares, Musar HaYahadut v HaTorah
The Objective of the Prophets
All "investigations" of G-d [whether through philosophy or through the study of Kabalah] only bother the mind without awakening the heart. But the "G-d of Israel", the side of G-dliness that was revealed to our people at Mt. Sinai, we can understand and recognize. And this is that side- all good moral characteristics of the Holy One, of justice and righteous, the principle of which is to hate vulgar oppressive power. Is this not how G-d presented Himself in the first statement on Mount Sinai: “I am the Lord your God who has taken you out of Egypt, from the house of bondage!” This is as if G-d said: “Know, Israel, that the essence of your God, the God of Israel, is to hate the vulgar oppressive power, to hate the evil tyranny of one person over another."
We learn from here the essence of the "G-d of Israel", and we learn this from the verses in Parashat Yitro before the giving of the Torah that inform us of the role of the Jewish People in the world as a distingushed people, a Kingdom of Priests,
"Now then, if you will obey Me faithfully and keep My covenant, you shall be My treasured possession among all the peoples.” One must understand that the Israelite excellence in the world must also be in this, that they carry the flag of righteousness and hate evil; that they hate crass and oppressive power"
עברית
Knesset Yisrael and Milchamot HaGoyim
Rav Shmuel Aharon Tamares
"All the signs at the time of war, songs, essays, stories that praise and sanctify war by authors and poets who sell their soul to Satan from the "awe of highness" [i.e feelings of pariotism] that attack the people of the country when war is declared, the expression 'holy war' commonly expressed by combatants on all sides, and corresponding in its foolishness to all of this are the praise songs of war and "homeland", the altar of the homeland, and to call all those who die in war 'sacrifices' all of this proves that war is an idol, like ancient idolatry, that still remains with the peoples of the world even in our own time. "
“The idol called ‘homeland’ and its rite called ‘war,’ in which the evil portion is greater than the stupidity, have not abandoned even modern man, but he has left them in their place..."the heroism of sticking a bayonet into the bellies of people with whom one has no complaint or difference, only in order to ‘find favor’ in the eyes of the masters and commanders and get from them a piece of round tin called a ‘medal’ for ‘dedication.’”...
And this is the chain of causation of this idol (war) and its service, all the inhabitants of the country are filled with one desire, the desire for wealth and property. The physical egoism that is the desire to expand on all of its surroundings with lands and property leads to the soul egoism of arrogance and boasting, of the pursuit of fabricated honor, of the desire to dominate/expand/ others to make them silent under ones feet. Authority of this sort is only acquired through force."
דאָס װאָס די מלחמות באַדאַרפֿן, לױט זײַן מײנונג, ציִען אױף זיך די גרעסטע אױפֿמערקזאַמקײט פֿון די פֿרײַהײטס־קעמפֿער, פֿאַרשטאַרקט בײַ אים נאָך מערער זײַן באַשלוס, אַז ייִדן זענען באַרופֿן צו זײַן דער אַװאַנגאַרד פֿון דער װעלט־באַפֿרײַונג. וואָרעם װער איז נאָך אַזױ אָפּװײַכנדיק געשטימט צו מלחמות, װער איז אַזױ עמפֿינדלעך פֿאַר דעם גרױל פֿון בלוט־פֿאַרגיסונג אַזױ װי דער ייִד?
די געשיכטע װאָס ער, דער קלײנער ייִדישער ייִנגל, האָט אַ מאָל באַװײנט צוזאַמען מיט דער „גױע“ דעם טױט פֿון איר זון, דעם מלחמה־קרבן, — דינט בײַ אים יעצט אַלס סימבאָל אױף דער אינטערנאַציאָנאַלער ייִדישער מיסיע אױפֿצוּװעקן בײַ אַלע פֿעלקער די געהעריקע סענטימענטן אױף צו פֿאַרדאַמען מלחמות. וואָרעם נאָר דער פֿרײַער און דעליקאַטער ייִדישער גײַסט, געװעבט פֿון „גלות“ מיט „תּורה“, איז פֿעיִק צו דערפֿילן אַמשאַרפֿסטן די חרפּה פֿון טאַשטשען אַ מענטשן מיט גװאַלד צו װערן אַ „שור־האצטדין“, און די שױדערלעכקײט פֿון בלוט־פֿאַרגיסונג.
Rabbi Aharon Shmuel Tamares,
One of the Sensitive Rabbis, Chapter 12
His belief that war was the matter that demanded the freedom fighter’s most urgent attention, further strengthened his conviction that the Jewish people was called to serve as the vanguard of world liberation, for who else is more averse to war, more attuned to the horror of bloodshed, than the Jew?
The story of himself, the little Jewish boy, mourning with the Gentile woman over her son the war casualty, now served for him as a symbol of the international Jewish mission to awaken in all peoples the fitting sentiment of condemnation toward war. For it is the free, delicate Jewish spirit, woven of exile and Torah, which feels most acutely the horror of bloodshed and the disgrace of coercing a person to serve as a stadium-ox.
אp כמכין ירדו והספר ״הסייף ובכ״מ) ראה פ' (מ״ר ואמר והנשגב, תעשו לא ואם הזה הסייף p גיצולין אתם הזה בספר שכתוב מה תעשו אם ל ק ,הזה הנשגב הרעיון את האלה המוזהבים בדבריו לנו הורה הזה״ בסייף נהרגים אתם הגמל מאסוט העולם ינצל אז התבל רוחב במלא הזה הספרים ספר כשיהפשע רק פי מן להנצל תקוה כל אין העולם בכל נתפשט לא שהספר עוד כל אולם ,הסייף אסון ושלמונס וממשלתם״ז ינגדו והספר שהסייף להראות זה ברעיק כ״ז ותאר ־הסייף שהספר עוד כל רק היא הסייף ממשלת ;ההעדר בעקב הכרוכה כההד׳ זב״ז כרוכים זכר כל יהיה לא בעולם יתפשש כשהספר ואולס בעולס, ממשלתו כנפי פרש לא בית כי לביה״ם״ זיין בכלי נכנסין שאין ״מבאן פב.) (דף בסנהדדן וכמש״א להסייף מזדווגים אינם אשר כאלה הפכיים ,אמצעי בהם שאין הפכיים שגי הס זיין וכלי המדרש . , , ׳ , 1 . ו ׳ וו ״ ו ו כלל זל״ז וכלל, האדם שלמות אותות הס המדרש ובחי העולם השחתת אותות הס זיין הכלי
Orah V' Simcha, (Rabbi Yitzhak Reines, page 42)
As it says "The book and the sword descended together, if you do what is written in the book you will be saved from the sword, and if not you will be killed by the sword." These golden words instruct us in a lofty concept. That only when the book of books spreads throughout the world will the world spared from the destruction of the sword, but while the book has not yet spread throughout the world, there is no hope the world will be spared from the sword. The whole point is to say that the sword and the book are opposed to one another. And the domination of one is entwined with that of the other. The domination of the sword will last while the book has not spreads its authority over the world but when the book will spread over the world there will no remembrance of the sword. As it says in Sanhedrin, one should not enter into a beit midrash armed." Because arms and the beit midrash are opposites. Arms are the sign of the destruction of the world and the the beit midrash is the sign of the completion of the person and their development. A Beit Midrash is place where they publicize and promote Torah. The goal is to erase foolishness from the world and to rise up faith to its purity, and to remove bitterness and the spirit of murder and the shedding of blood from the world and to bring people to their completeness.
Rav Kook: Exile Kept Us Away from Power to Keep Our Morality but now they can go together
עזבנו את הפוליטיקה העולמית מאונס שיש בו רצון פנימי, עד אשר תבא עת מאושרה, שיהיה אפשר לנהל ממלכה בלא רשעה וברבריות ; זהו הזמן שאנו מקוים. מובן הדבר, שכדי להגשימו אנו צריכים להתעורר בכחותינו כולם, להשתמש בכל האמצעים שהזמן מביא: הכל יד אל בורא כל עולמים מנהלת. אבל האיחור הוא איחור מוכרח, בחלה נפשנו בחטאים האיומים של הנהגת ממלכה בעת רעה. והנה הגיע הזמן, קרוב מאד, העולם יתבסם ואנו נוכל כבר להכין עצמנו, כי לנו כבר אפשר יהיה לנהל ממלכתנו על יסודות הטוב, החכמה, היושר וההארה האלהית הברורה. "יעקב שלח לעשו את הפורפירא"[1]: (בראשית לג יד): "יעבר נא אדוני לפני עבדו", אין הדבר כדאי ליעקב לעסוק בממלכה, בעת שהיא צריכה להיות דמים מלאה, בעת שתובעת כשרון של רשעה. אנו קבלנו רק את היסוד כפי ההכרח ליסד אומה, וכיון שנגמל הגזע הודחנו ממלוך, בגוים נתפזרנו, נזרענו במעמקי האדמה, עד אשר עת הזמיר הגיע וקול התור ישמע בארצנו.
Orot, War, Chapter 3
Rav Avraham Yitzhak Kook
We left the international political stage but there was an inner desire that we do so until the glorious time when it would be possible to conduct a government without evil or barbarism; this is the era for which we long... Our souls have been sickened by the terrible crimes of governments during evil times. But now, the time has come; very soon the world will sweeten and we will be able to prepare ourselves, for it will already be possible for us to conduct our government on the foundations of goodness, wisdom, uprightness and clear, divine illumination... It is not worthy for the Nation of Israel to involve itself in government so long as governing has to be full of bloodshed, while governing requires the skill of evildoing
Orot HaTechiya 3, Rav A.Y Kook
On the other hand, regarding Israeli nationalism, if we won't imitate others, if we are to be our real selves, the (apparent) contradiction (between nationalism and universal humanism/morality) is not at all difficult to reconcile. For our entire naton(alism), yearns for the absolute objective good… and to establish a State and conduct politics… for that absolute good is the G-dly objective good which encompasses and appears in all creations (including the gentiles), and we are constantly striving to go in it’s footsteps, both nationally and universally.
'Secular' Zionism will Heal Unhealthy Exilic Jew
Vladimir Jabotinsky (1929)
The duty and aim of Betar is very simple though difficult: to create that type of Jew which the nation needs in order to better and quicker build a Jewish state. In other words, to create a "normal", "healthy" citizen for the Jewish nation. The greatest difficulty is encountered because, as a nation, the Jews today are neither "normal" nor "healthy" and life in diaspora affects the intelligent upbringing of normal and healthy citizens.
During two thousand years of exile, the Jewish nation lost the habit of concentrating its willpower on an allimportant task, lost the habit of acting in unison as a people, lost the ability to defend itself, armed in case of emergency, instead, the Jews became accustomed to shouts rather than deeds, to disorder and disorganization, to negligence, both in social and personal life. Every step of the Betar education signifies, therefore, a desire to reach the top and achieve this "normalcy" even though it will take a long time for every Betari to grow up in the proper ways of life and behavior. The goal is not easily attainable but at the very beginning, it is reassuring indeed to know that the Betari remembers them and aspires even if slowly, to arrive at the heights...
7. THE LEGION
The Betar is steadfast concerning Legionism: it demands of its members as well of the Jewish youth generally that they fully train in the technique of utilizing firearms, and that they be in readiness always to answer personally the call of self-defense or, time being opportune, of a new Jewish army. The Betar holds that a pioneer who did not prepare himself for this task is useless and unsuitable for Palestine and "Hachshara -a-garin" (military training) is the first and most important of all other requisites.
Our rivals call this "militarism". We should not be afraid, however, of a Latin word. There was a time when the first Zionists too were threatened with Latinism: nationalism..... But those first Zionists too were undaunted and answered: There are two sorts of nationalism: If a nation dwells in its country but also desires to annex the land of its neighbors - that is bad nationalism. On the other hand, when a nation is entirely homeless and demands for itself a portion of G-d's earth, it is a good nationalism about with there is nothing to be ashamed of. The same applies to "Militarism". If a power, unharmed by anybody, begins to arm in order to attack its peaceful neighbors, it is a bad militarism. In, however, the case of Jews, who are being beaten everywhere, and even in Palestine are being threatened with destruction - it is certainly proof of good nationalism to arm for the defense of our lives, property and future. We may then well be proud of it. Every great colonization in history, has always entailed a revolt of the natives. Palestine is no exception to the rule. One who thinks that the Arabs are right to oppose Zionism, may as well reject entirely the idea of colonizing Palestine. But he who holds that the Jewish people has a sacred right in its historic homeland, and that the opposition of the Arabs (a people of only about 40 millions which possesses a territory as large as a half of Europe) is unjustified he should draw the logical conclusion, and in accordance with his conviction aid in the creation of that iron wall, which will make destruction impossible.
8. BETARIAN DISCIPLINE
The building of Betar is founded upon the principles of discipline. Our aim is to make Betar such a world organism which, at a sign from the center, will be able simultaneously to move tens of thousands of hands in the cities of all countries. Our adversaries say that it is "unworthy of free men", that it means being made into a machine. I propose that we should not be ashamed to reply, and proudly to boot: "Yes a machine".
For it is the highest achievement of a mass of free men, if they are capable to act in unison, with the absolute precision of a machine. Only free, cultured people can do so. When ten thousand Czech soldiers are stationed somewhere and at a sign from their commander they all make the same gesture at the very same moment, every onlooker feels that in this there manifests itself the highest self-respect of a free and civilized nation. When we listen to a choir or an orchestra hundred participants of which follow implicitly one conductor and so create an impression of absolute unity, it is a certain proof that each individual gave his best efforts to achieve such a result. Of course, it was not the conductor who forced things: it was the artist himself who desired a complete unity of tone. Into such an "orchestra" we want to transform the Jewish nation, and the first step is Betar. Likewise, no young man is being forced to enter the Betar ranks and there remain, it is his own free will which makes him recognize as the first characteristic of mankind the ability to unite one's individuality with that of others for the sake of a common goal. Indeed the entire conception of "mankind", in its deepest and most delicate sense, is centered in unity. The salvation of Israel will dawn at the moment when the Jewish Nation will learn how to act together and in unison, preferably as a "machine"; when humanity as a whole will learn art, salvation will come to the world, and warring particles will be transformed into one world family.
Discipline is the subordination of a mass to one leader; that leader must subordinate himself to his superior, the superior to somebody higher than himself, etc. It does not signify, however, that one subordinates to a stranger's will - for the leader is but the executor of your own will, your representative whom you freely empowered to conduct your "orchestra". Otherwise, you would not have joined the Betar or remained there indefinitely
War and the Homeland are Holy Concepts
No lesser voice than HaRav Tzvi Yehuda Hacohen Kook shared the regard and reverence for Israel’s soldiers and the uniform they wear. In Sichot Rabbenu, Yom Ha'atzmaut 5727, he wrote, “A student of our Yeshiva approached me. I said to him: 'At first I did not recognize you.' He was wearing the army uniform. You know that I relate to this uniform in holiness. A lovely and precious man, full of G-d-fearing and holiness was approaching, and he was wearing an army uniform. At that occurrence I mentioned what I said at one wedding [of Ha-Rav She’ar Yashuv Cohen, chief rabbi of Haifa], when the groom came dressed in an army uniform. There were some who were pointing out that it is inappropriate for a groom to stand under the chuppah with an army uniform. In Yerushalayim, the Holy City, it was customary that they came with Shabbat clothing, holy clothing, like a streimel (fur hat worn by hassidim on the Sabbath, ed.).
" I will tell you the truth. The holiness of the streimel - I do not know if it is one-hundred percent clear. It was made holy after the fact. Many righteous and holy Geonim (great rabbis) certainly wore it. There is certainly so much trembling of holiness before them, and we are dirt under the souls of their feet, and on account of this fact, the streimel was made holy. Also Yiddish, the language of Exile, was made holy because of its great use in words of holiness. But from the outset - it is not so certain. In comparison, the holiness of the army uniform in Israel is fundamental, inherent holiness. This is the holiness of accessories of a mitzvah, from every perspective…"
Mechon Meir, Parashat T'ruma, תשס"ט https://meirtv.com/en/parashat-trumah--3728l
The Land of Israel cannot be acquired without self-sacrifice. Three things are acquired through suffering. I have decided that for myself, these will not be idle words, but words I will put to practice: genuine self-sacrifice, on a daily basis. I am no saint. I am even weak in my observance. I swing back and forth. Yet with one mitzvah there’s no room for doubts. Without self-sacrifice, forget it!
Some sacrifice themselves for Torah, day and night. I don’t make light of them – G-d forbid. Yet that isn’t really part of the real world. I am ready to risk my life for the Land. I don’t understand all this pilpul about what’s more important, the people or the land. If I risk my life so that the Land remains in our hands, then I am also doing the People a favor. How can people not understand that?
Sure I am full of love of the Jewish People, Israel. What I do constitutes love of Israel. Yes! I am full of love of Israel! What I do sanctifies G-d’s name. Abandoning parts of our land is a profanation of G-d’s name. For that we waited two thousand years?! I’m no saint, but for my land, I am ready to risk my life, even if it involves a sacrifice; even though it’s hard...
On the street people identify us, the ones who sacrifice ourselves for our land, by our clothing. I know that clothes are not what is important, but here it’s a special case, because I wear a soldier’s uniform – I am a soldier, a soldier of G-d, a soldier in the I.D.F., the Israel Defense Forces, the army defending our people and our land, the army defending us against three hundred million external enemies and three million internal enemies. Therefore, I must be a good soldier, the best I can. In my wallet I’ve got a document that says “Fighter.” Yes, I am a fighter. I am definitely angry at the army, but I grit my teeth and bear it because this army is us. Over my yarmulke I’ve got a beret, and over my tzitzit I’ve got an olive-drab shirt. Because I am a fighter. I risk my life to be a good fighter. For your sake. For our sake. For the sake of our people. For the sake of our land.