16 Dec CHANUKAH AND THE DUTY TO STAND GUARD: WHEN FAITH MEETS ACTION

After the horrific
attack in Sydney,
Australia, Jews
around the world
emphasized again
and again the
sacred message of
Chanukah, affirming that a small amount of
light can dispel great darkness. And that we
will continue to bright the world with the
light of the Chanukah candles.
This message is indeed true and deeply
uplifting; however, it seems that Chanukah
carries an additional message that must not
be overlooked: the Jews of the Chanukah
era did not sit idly by to be killed or
persecuted. They took action; doing
whatever they could to defend themselves—
and only then did Hashem grant them the
strength to overcome the darkness. In the
Chanukah Amidah we recount the events of
the days of the Chashmonaim and explicitly
mention the miracle of the war. We state that
Hashem fought the battles of the Jews and
enabled the few to defeat the many. This
makes clear that the Jews first rose to defend
themselves and did not remain passive, and
only then did Hashem grant them victory.

Likewise, in Birkat HaMazon on Chanukah
we praise Hashem for the wars through
which He delivered us.
Before elaborating further, we must clarify
a fundamental idea about Chanukah: why
do we celebrate Chanukah at all? Is it
merely because of the miracle of the
menorah’s oil?
The Maharal (Ner Mitsva page 80-82)
explains that we never find that the Jewish
people establish a festival solely to
commemorate a miracle that enabled the
performance of a mitzvah. Rather,
celebrations are instituted over the salvation
of the nation itself. On Pesach, we celebrate
our deliverance from slavery in Egypt. On
Sukkot, we commemorate Hashem’s
protection of us in the desert through the
Clouds of Glory. On Purim, we celebrate
our rescue from Haman’s planned
annihilation. Chanukah is no different: it
commemorates Hashem saving us from the
Greeks.
The Maharal continues to explain that
although Chanukah is fundamentally
celebrated for the victory in war, this is
expressed through the lighting of the

candles. The reason is that the
miracle of the war was, in a sense,
concealed, since wars can be won
through natural means and do not
necessarily reveal an open miracle.
Therefore, Chazal emphasized the
miracle of the jar of oil, which was
unmistakable and overt, clearly
beyond the bounds of nature.
Now let us examine whether,
according to the Torah, Jews are
meant to take action when danger
is imminent, or whether they
should remain passive and simply
hope for the best.
We can begin with Yaakov Avinu. When he
learned that his brother Esav was
approaching him, Chazal teach that he
prepared himself in three ways—one of
them being readiness for war, in order to
protect himself and his family. This
demonstrates that spiritual preparation does

not negate the obligation of practical self-
defense.

Likewise, halacha itself teaches that when
danger is present, a person is not permitted
to rely on miracles, but must take appropriate
and responsible action to protect life.
The Gemara in Bava Metzia (93b) explains
that the residents of a city must appoint a
guard to protect the people of the city and
their property at night (Rashi).
Similarly, the Gemara states in Bava Batra
(8a) that a city requires protection:
“for a wall, a patrolman, and an armorer”.
Rashi explains:
1. For a wall — for the maintenance and
repair of the city wall.
2. A patrolman — a mounted guard who
circles the city to protect it and assess
its needs.
3. An armorer — one who guards the
weapons of the townspeople and sits
by the city gate.
The community is obligated to defend
itself in whatever manner is necessary
against an enemy, even to the extent of
desecrating Shabbat, if there is reason to
fear that non-Jews may come to kill Jews
or plunder their property.
The Gemara states (Eruvin 45a):
“Enemy who besiege Jewish towns—we
do not go out against them with weapons,
nor do we desecrate Shabbat… In what
case is this said? When they come on
account of monetary matters. But if they
come on account of lives, we go out
against them with weapons and desecrate
Shabbat. And in a town adjacent to the

border, even if they did not come on account
of lives but only for straw and hay, we go
out against them with weapons and
desecrate Shabbat.”
The Beit Yosef (O. C. §329) cites the
responsum of Terumat HaDeshen (§156)
that in our times, even when they come
ostensibly for monetary matters, one
desecrates Shabbat, since it is well known
that if Jews do not allow them to plunder
their property, they will kill them—thus it is
considered a matter of life and death. This
ruling is codified in the Shulchan Aruch
(ibid., 6–7). The Rema adds that even if
they have not yet arrived, but merely intend
to come, one desecrates Shabbat on their
account.
The Rokeach (§196) likewise records an
incident in which troops besieged the city of
Worms on Shabbat, and he permitted all the
Jews to take up arms and assist the
townspeople, since if the Jews would not
help, they themselves would be killed.
Similarly, the responsa Levushei Mordechai
(Likutei Teshuvot §156) writes regarding an
incident in Galicia, where enemies came to
plunder, rob, and murder, that it is a mitzvah
and an absolute obligation to assist with
weapons even on Shabbat.
We must also take note of another deeply
disturbing fact: the attack in Sydney took
place in a location that was guarded. Armed
police officers were present, yet they chose
not to intervene to stop the massacre. This
serves as a stark reminder that we cannot
rely on others alone; we must take
responsibility and take action to protect
ourselves.
Thus, the conclusion is that in times of
danger, armed guards must be appointed. In
practice, each situation must be evaluated
according to the level and urgency of the
threat. However, as we approach the
inauguration of a new mayor who has
openly expressed support for “globalizing
the intifada,” it is unlikely that conditions
will improve in the near future. Therefore, it
appears advisable for more members of the
community to apply for firearm licenses and
to obtain proper training in self-defense.