30 Jan WAR AND EPIDEMICS

The 1848 (5608-
9) cholera epidemic
has become famous
in Jewish history
because it was the
moment when the 37-
year old Rav Yisrael
Salanter first took on
a leadership role. Rav
Dov Katz, in his Tenu’as Ha-Mussar (vol. 1,
ch. 12), describes how Rav Yisrael mobilized
a rescue effort, secured a 1,500 bed hospital
and volunteer doctors and nurses, and ensured
that patients were properly cared for even on
Shabbos. He also, controversially and against
the wishes of most rabbis in Vilna, made
kiddush in
shul on Yom
Kippur and
insisted that
e v e r y o n e
must eat as
a life-saving
m e a s u r e
( a l t h o u g h
testimonies
vary about
e x a c t l y
w h a t
happened).
However,
Rav Yisrael
Salanter was not the only rabbi who saw the

danger and insisted that people eat on Yom
Kippur. Rav Yosef Chaver Wildman, son of the
famous student of the Vilna Gaon’s disciples
Rav Yitzchak Isaac Chaver Wildman, served
as the rabbi in a number of towns in Poland,
including Jedwabne and Knishin. On Rosh
Hashanah 5609, he delivered a powerful
sermon on the subject of the epidemic which
he later published in his Sha’ar Yosef (seventh
derush). What follows is a summary of this
impassioned speech, based largely on the
summary provided by R. Dov Eliach in his
Peninim Mi-Shulchan Gavo’ah (Devarim
20:2) but with additional material from the
published derashah:
Every action and activity in the world is done
in combination between an act of man and
the guidance of the Creator, as it says, “And
He… will bless you in all that you do” (Deut.
15:18). G-d’s blessing does not rest on an
empty vessel, rather it “gives seed to the sower
and bread to the eater” (Isa. 55:10). Even
miracles that deviate from the natural path of
the world require some prior human act, like
the splitting of the Reed Sea through Moshe’s
lifting his staff, and likewise all the plagues in
Egypt. On the other hand, the Jewish people
were commanded that in all these material
matters, in order to succeed they must do at
least some minor act to demonstrate that they
are relying on G-d’s help and placing their
faith in Him. Therefore, when a man plows
his field, “you shall not plow with an ox and

a donkey together” (Deut. 22:10); when he
plants, “you shall not sow your field with
two kinds of seeds” (Lev. 19:19); when he
harvests, “you shall not gather the gleaning
of your harvest” (Lev. 19:9). And similarly in
all human activity, there is one mitzvah that
reminds him, “it is from the Lord that a man’s
goings are established” (Ps. 37:23).
Similarly, when waging war, the Jewish
people must combine human and divine
action. When going to battle, the Jewish army
would prepare in all necessary ways like any
other army, rather than rely on a miracle.
However, the Torah commands them, “and
the kohen shall approach and speak to the
people” (Deut. 20:2). Ramban explains that
the kohen’s words are intended to strengthen
people’s fear of and faith in G-d, not to enforce
military discipline like the police who monitor
their activity. Since the people have to show
some sign that they are primarily relying on
G-d, that He fights their wars, the kohen has to
explain that in specific situations they should
abandon traditional military tactics and place
all their faith in G-d. Specifically, when they
approach someplace particularly dangerous,
when fear causes soldiers to tremble and
retreat, in such cases they should place their
faith in G-d and see victory as certain.
Additionally, added Rav Yosef Chaver, as
we stand at war against the afflictions of
the day, when death rises in our windows,

the doctors have given us instructions on
how to preserve our health that obligate us
from the Torah’s command, “take good care
of yourselves” (Deut. 4:15). Much of the
damage is caused by foolish hearts who wish
to be pious with their Creator and act strictly
by fasting and the like in ways that damage
physical health. They think that in this way,
by placing themselves in present danger, they
find favor in G-d’s eyes. But the truth is the
opposite. These actions raise memory of sins,
utilize and reduce a person’s merits and bring
judgment on him.
The Creator’s command is to guard our
health and follow all that the doctors tell
us. If so, it is forbidden for someone to be
strict on himself and fast because doing so
is dangerous in this time. But we have to be
careful not to pray quickly so we can eat. It
is better to say less with proper intent than a
lot with little intent. Just like our ancestors,
when they went to battle were commanded,
“fear not nor be alarmed” (Deut. 20:3), we too
place our faith in G-d and will not be alarmed
by the obligation to eat.