31 Oct DIVINE INTERVENTION IN WARFARE: UNDERSTANDING HASHEM’S ROLE IN BATTLE

During wartime,
individuals often
experience fear,
stress, and anxiety
due to the constant
threat to their safety
and well-being. Fear
arises from the immediate danger of combat
and potential harm, stress results from the
prolonged exposure to these dangers and the
uncertainty of the situation, and anxiety can
stem from the anticipation of future threats
and the psychological toll of living in a
war-torn environment. These emotions are
heightened by the disruption of daily life,
loss of loved ones, and the overall instability
of wartime conditions.
In the Torah, these emotions are openly
acknowledged, and the Torah also directs us
on how to deal with them.
Psychological warfare.
First we must recognize that the enemy
exploits our emotions and employs
psychological warfare tactics, including
the use of disturbing videos and images
depicting torture and violence. The first step
for everyone is to refrain from watching such
content, as it only amplifies fear. Additionally,
we need to understand that these are tactics

used against us. The Torah already addresses
these techniques, stating: “Let not your heart
faint; fear not, nor be alarmed, and do not
be terrified of them” (Devarim 20:3). Rashi
explains that the enemy employs four forms
of psychological warfare, and the verse offers
reassurance not to succumb to fear:
– “Let not your heart faint” in response to the
neighing of horses and the sharpening of the
enemy’s swords.
– “Fear not” in reaction to the clashing of
shields and the noise of their boots.
– “Nor be alarmed” by the sound of trumpets.
– “Do not be terrified” in the face of the
enemy’s shouts.
Understanding these tactics and the Torah’s
guidance can help us resist the psychological
warfare waged against us.
Bitachon.
Concerning the fear one feels when fighting
a war the verse states (Devarim 20:1): ‘When
you go into battle against your enemies, and
you see a horse, a chariot, and a force greater
than yours, do not be afraid, for Hashem is
with you.’
Rashi emphasizes that the verse uses the
singular form, “horse” and “chariot,”
to convey that the enemy is depicted as

having only one horse or chariot. Rashi’s
interpretation underscores that the Torah
intends to teach us that it is Hashem who
is the true combatant in the war. From
Hashem’s perspective, all the horses and
chariots of the enemy are as insignificant
as a single one, signifying that the quantity
of the enemy’s resources holds no weight in
Hashem’s eyes.
This aligns with what the Gemara (Avodah
Zara 2) teaches, particularly in the context
of the end of times when Hashem will
judge all nations. When Hashem questions
the Iranians about their contributions to
the world, they claim they fought wars.
However, Hashem responds by stating that
they did not fight any wars; He fought all
the wars. This highlights the importance
of recognizing that all wars are ultimately
waged by Hashem. While we may not visibly
see Hashem on the battlefield, we should
understand that He is present, orchestrating
all events. It’s akin to watching a movie
about a war where everything on the screen is
meticulously directed by the movie’s writer.
The Pasuk continues: “And he shall say
to them, ‘Hear, O Israel, today you are
approaching the battle against your enemies.
Let your hearts not be faint; you shall not be
afraid, and you shall not be alarmed, and
you shall not be terrified because of them.
For Hashem is the One Who goes with you,
to fight for you against your enemies, to
save you.”
Two distinct approaches can be found
among the Rishonim in understanding
these verses. The Ramban asserts that
these verses represent a promise to those
preparing for battle, assuring them that
Hashem will grant them victory.
One may question how the Torah can
provide reassurance and make a promise of
a favorable outcome, given that history has
shown the Jewish nation facing defeats in
wars. The Steipler (Birkat Perets, Shoftim)
responds that the Torah is not necessarily
assuring us of Am Yisrael’s victory in
battle. Instead, it conveys a different
message: The Torah reminds us that we
don’t know the ultimate outcome of a war,
but when one enters a battle, they should
understand that Hashem is the one fighting
on their behalf. Consequently, they should
not be daunted by the enemy’s superior
numbers or weaponry, as these factors are
not decisive. Hashem is present on the
battlefield and determines the course of
events.
In contrast to the Ramban, the Rambam
(Melachim 7,15) disagrees with this
perspective, since there are numerous
instances in Tanach where the Jewish
people faced defeat in wars (Sefer Megilat
Ester). Therefore, the Rambam interprets
this not as a promise but as a commandment
– a mitzvah. When someone goes to war,

they are commanded to place their trust and
faith in Hashem and not succumb to fear.
The reason is that engaging in a battle while
feeling fearful is destined for failure.
Hishtadlut.
One might question our role in a war if indeed
Hashem is the ultimate combatant. We must
understand that we have a responsibility to
exert effort and take action (hishtadlut) to
achieve victory. Our goal in warfare is to
bring honor to Hashem and His people. Rashi
provides insight by highlighting that even
having just one mitzvah, such as reciting the
Shema, is sufficient to secure victory. This
particular mitzvah is singled out because
saying the Shema represents the symbol of
our faith (emunah). Rashi’s message is clear:
while the enemy may rely on their weapons,
we should enter the battlefield with trust in
Hashem, recognizing that our faith is our
ultimate strength.
Certainly, achieving the minimal merit to win
a battle is essential, but we should strive to go
beyond the minimum and give our best effort.
According to the Gemara (Makot 10), the
key to victory is to increase Torah study. The
Gemara references the verse “רגלינו היו עומדות
ירושלים בשעריך, “which means “Our legs are
standing on the gates of Yerushalayim.” The
Gemara expounds on this verse, explaining
that the merit that allowed Yerushalayim to
stand victorious in war was the dedication to
Torah learning.
Another Gemara (Sanhedrin 49 and see
Rashi) recounts that Yoav’s success in his
wars was attributed to the merit of King
David, who was engaged in Torah study at
that time. Additionally, prayer is a powerful
tool, as evidenced by a Midrash (Bamidbar
Raba 24,2) that mentions how in a battle
with 12,000 warriors, they appointed another
12,000 people to remain behind and pray
for them. This demonstrates that both
prayer and Torah study play a crucial role in
turning the tide of events. The fact that these
individuals chose to dedicate themselves to
study and prayer instead of joining the battle
underscores the importance of these spiritual
endeavors.