Did the rally of November 14 contravene the belief that אין עוד מלבדו, Hashem is the only true existent, all-powerful, in control of all? Do natural (i.e., non-spiritual) initiatives such as the rally in the current existential עת צרה (crisis) insinuate or reflect a heretical belief in a purely natural, geopolitical etiology? In adopting natural measures alongside spiritual ones, are we guilty of professing an idolatrous belief in כחי ועצם ידי, practical and ontological self-sufficiency?
Let us study a few sample, seminal sources, halachic and meta-halachic, which delineate some representative specifics of Halacha and broadly depict its ethos.
והשואל הרי זה שופך דמים
One who inquires (if it is permissible to override Shabbos thereby causing a delay in rendering vital assistance when a life is in danger) is guilty of bloodshed. (Yerushalmi Yoma 8:5)
When a life hangs in the balance, human effort is required and potentially decisive.
(1) When you go out to battle against your enemy, and you see horse and chariot - a people more numerous than you - you shall not fear them, for Hashem your God Who brought you up from the land of Egypt is with you.
(2) It shall be when you draw near to the war, the Kohen shall approach and speak to the people.
(3) He shall say to them, "Hear, O Israel, you are coming near to the battle against your enemies; let your heart not be faint; do not be afraid, do not panic, and do not be broken before them.
(4) For Hashem, your God, is the One who goes with you, to fight for you with your enemies, to save you."
(5) Then the officers shall speak to the people, saying, "Who is the man who has built a new house and not inaugurated it? Let him go and return to his house, lest he die in the war and another man will inaugurate it.
(6) And who is the man who has planted a vineyard and not redeemed it? Let him go and return to his house, lest he die in the war and another man will redeem it.
(7) And who is the man who has betrothed a woman and not married her? Let him go and return to his house, lest he die in the war and another man will marry her."
(8) The officers shall continue speaking to the people and say, "Who is the man who is fearful and fainthearted? Let him go and return to his house and let him not melt the heart of his fellows like his heart."
(9) when the officers have finished speaking to the people, the leaders of the legions shall take command at the head of the people. (Devarim 20; this translation quoted, and subsequent translations adapted from Artscroll)[1]
The Torah affirms in supernatural, providential terms that Hashem wages war on our behalf and, accordingly, commands that we trust in Him and not fear. And yet the Torah also commands in natural, non-providential terms that we exempt certain classes of individuals from military service because of the dangers and uncertainties associated with war. And the Torah concludes by mandating the appointment of commanding officers, who are needed to conduct the war on a natural, non-miraculous level.
Ramban (Nachmanides) notes these different strands, and explains how they join to form a coherent, rich tapestry.
(The Kohen) exhorts them that they should not be timid and fear their enemies; he tells them not to trust in their own prowess. Rather that they should direct their heart to God and trust in His salvation and contemplate that Hashem favors those who fear Him, those who hope for His kindness.
(The Kohen) states that (God) will fell (their enemies) by sword and that (the Israelites) will all be saved in the battle, and not suffer any casualties; for (barring such a degree of divine involvement) even in victory they would suffer heavy casualties; such is the natural course of wars.
The Kohen, whose life is consecrated to the service of God, instructs them to fear God and assures them (of His protection). But the officers speak in natural terms (lest the new homeowner et al. die in battle); for in the natural course of events, in every war people die, from the victorious side as well.
"And they must appoint commanding officers" - For the Torah commands mitzvos in consonance with the natural order and stages the miracles for the God-fearing concealed (within that natural order). For Hashem does not desire to alter the natural functioning of the world, except when there is no other avenue of rescue, or, on occasion, to "make known His name to His enemies," as happened with the splitting of the Sea of Reeds and similar events." (Commentary to Devarim, ibid.)[2]
Hashem will miraculously save us from our enemies. And yet the Torah issues a split mandate - we are obligated to have complete, unwavering faith in His involvement, but also to approach war on a natural level, בדרך הארץ, without relying on miracles.
This two-tiered system, explains Ramban, whereby Providence crowns our efforts with success allows for נסים נסתרים, covert miracles, that do not override natural law. Hashem providentially, clandestinely operates within natural processes. In most instances, this is His preferred modus operandi. He wills to eschew נסים גלויים, overt, supernatural miracles, and perform נסים נסתרים. Hashem, as it were, is poised to perform covert miracles on our behalf. But we are commanded, as it were, to partner with Him. His providential involvement does not diminish the need for human initiative and effort; He will crown our natural efforts with success. Hashem guarantees that He will perform נסים נסתרים but not נסים גלויים when the former would suffice. A moment's reflection reveals the frightening implications of not complying with this divine providential principle and concomitant halachic mandate; quiescent pietism, albeit unmistakably sincere, is extremely dangerous.
Natural initiatives such as a rally do not insinuate a belief in כחי ועצם ידי; they fulfill רצון ד', Hashem's will. They do not encroach upon the belief that אין עוד מלבדו; instead, they implement קבלת עול מצות, acceptance of the yoke of mitzvos. They do not impede divine involvement; rather they are a sine qua non for such involvement.
Characteristically, the Torah ordains a binary response when the Jewish people are attacked, 1) to wage war[3] 2) to sound the trumpets[4]. Rambam[5] (Maimonides) identifies this latter mitzvah with prayer and repentance. Sounding the trumpets is a form of prayer which the Torah ordains to impress upon us that our sins have precipitated the danger and suffering, and we must respond to the עת צרה by repenting. Nonetheless, we are obligated to simultaneously maximally exert ourselves in waging war, sparing no effort and marshalling all resources.
The Torah requires human initiative and maximum effort. Human initiative and effort make a difference, the difference. This halachic ethos is also embodied in the previously quoted halacha that one who delays in a situation of פקוח נפש, danger to life, is guilty of bloodshed.
The census at the beginning of the Book of Bamidbar, interprets Ramban, was ordained because a nation approaching war, בדרך הטבע, on the natural level, needs to know how many soldiers are available to fight.
We may very cogently suggest an additional (interpretation for the census). This is how a kingdom prepares for war. For now (the Israelites) were ready to enter the Land and to engage in battle with the Amorite kings in Transjordan and all the other (kings in the land of Canaan). Moshe and the leaders needed to ascertain overall how many were of an age for military conscription as well as the breakdown within each tribe; they would then in the Plains of Moab assign (each tribe its task) in the military campaign. For the Torah does not rely on the miracle "one will pursue a thousand." And this is the explanation of everyone who goes out tom the army in Israel - i.e., that the census was being taken because of the need to organize an army. (Commentary to Bamidbar 1:45)[6]
Moshe Rabbeinu also employed all relevant natural means and tactics; hence in year two he approved the request to send מרגלים, spies, and in year forty dispatched another set.
And this is a proper strategy for all conquerors of lands. Moreover, Moshe himself subsequently did the same and similarly Yehoshua. Therefore, Moshe approved the suggestion to send spies. For Scripture never relies on miracles; on the contrary, it commands combatants to arm themselves, to protect themselves, and to lay ambushes, as is found in Scripture regarding the war at Ai, which was waged according to the word of God (and yet regular combat procedures were followed). (This natural approach is evident) in many places (in Scripture). Moshe then consulted with God gave him permission and told him, "Send forth for yourself men, and let them spy out the land" so they will get to know it; and based upon their report you will plan the conquest. (Ramban, ibid. 13:2)[7]
Ramban clearly explains that naturalness characterizes all of Halacha; it is not limited to the mitzvah of waging war. "כי התורה תצוה בדרך הארץ"; the semantics of [8]תצוה are that the Torah always mandates that we act within the natural realm. Ramban is quite explicit in his sweeping meta-halachic characterization of Halacha," כי הכתוב לא יסמוך בכל מעשיו על הנס", the Torah never relies on miracles. Accordingly, any suggestion that the belief of אין עוד מלבדו warrants passivity and rejects human initiative specifically contradicts discreet halachos and broadly distorts the ethos of all of Halacha.
The ספר החנוך also presents and explains the two-tiered system of divine providence and human initiative.
Among the underlying purposes of the mitzvah: Hashem, blessed is He, exercises all-encompassing providence over human beings, and everything that happens to (them), good or bad, is by His decree and His command, in accordance with their merit or liability, as (our Sages) of blessed memory, stated 'A person does not stub his finger down below, unless (the Heavenly Court) has first issued a decree from Above.' Nevertheless, a person must protect himself from natural occurrences in the world, because the Almighty created His world and founded it upon principles of nature. Thus, He decreed that fire should burn and water extinguish a flame. Likewise, nature dictates that if a large rock falls on a man's head, it will crush his brain, and if a person falls from a high rooftop to the ground, he will die. However, (the Almighty), blessed is He, had compassion on man's body, so he infused within him a life-soul possessed of intelligence to protect his body from all harm. He placed both - the soul and its body - within the sphere of the elements, and (these elements and their laws) govern and act upon them. In accordance with the dictates of His wisdom the Almighty subjected man's body because it is physical to (the laws of) nature. He commanded him to take precautions against accidents (and other natural occurrences). If he does not exercise caution, then nature to which he is subordinate will take its toll.
The Torah therefore commands us to install safeguards in our dwellings and property so that no negligent deaths should occur; we should not rely upon miracles and endanger ourselves. Indeed, the Sages stated that anyone who (gratuitously) relies on a miracle, will not be the beneficiary of one.
You will see that most of the narratives throughout Scripture illustrate this principle. Even when Israel would fight a war on Hashem's command, they would wage their war, arm themselves and conduct all their affairs as if they were relying entirely on natural means. And, this is the correct course of action, as we have indicated. Anyone who does not dispute truth out of spite will agree to this. (Mitzvah 546) [9]
Divine providence not withstanding Hashem created a world which is based upon and functions according to natural law. Such is His will. Respect for His will demands that we operate fully and effectively on a natural level. Otherwise, God forbid, we are being contemptuous of Hashem and His creation. Passivity and quietism are not only sacrilegious but dangerous, since one who relies upon a miracle is assured that he will not be the beneficiary of such. Hence, while we fervently believe in השגחה פרטית (individualized divine providence) and נסים, we do not rely upon them at all.
Rav Soloveitchik זצללה"ה depicts this natural halachic ethos. "The statement quoted in both the Tur and Shulchan Aruch ואם מונע עצמו הרי זה שופך דמים[10] ...is a cornerstone of halachic thinking."
The doctrine of faith in God's charity, בטחון, is not to be equated with the folly of the mystical doctrine of quietism which in its extreme form exempts man from his duty of attending to his own needs and lets him wait in "holy" idleness and indifference for God's intervention. This kind of repose is wholly contrary to the repose which the Halachah recommends: the one which follows human effort and remedial action. Man must first use his own skill and try to help himself as much as possible. Then, and only then, man may find repose and quietude in God and be confident that his effort and action will be crowned with success. The initiative, says the Halachah, belongs to man, the successful realization, to God.
Certainly, "except the Lord build the house, they labor in vain that build it," but if those who labor stop building, there will be no house. The Lord wants man to undertake the task which He, in His infinite grace, completes. (The Lonely Man of Faith)
The alternative to כחי ועצם ידיis not passivity; it is the humble, God-fearing mindset which frames human initiative and effort. It is the recognition that while "the initiative belongs to man, the successful realization to God."
It is, of course, immaterial whether we label the current era as עקבתא דמשיחא, the period which will precede the coming of the Messiah; the dictates and ethos of Halacha do not change. זאת התורה לא תהא מוחלפת.
[1](א) כי תצא למלחמה על איבך וראית סוס ורכב עם רב ממך לא תירא מהם כי יהוה אלהיך עמך המעלך מארץ מצרים
(ב) והיה כקרבכם אל המלחמה ונגש הכהן ודבר אל העם
(ג) ואמר אלהם שמע ישראל אתם קרבים היום למלחמה על איביכם אל ירך לבבכם אל תיראו ואל תחפזו ואל תערצו מפניהם
(ד) כי יהוה אלהיכם ההלך עמכם להלחם לכם עם איביכם להושיע אתכם
(ה) ודברו השטרים אל העם לאמר מי האיש אשר בנה בית חדש ולא חנכו ילך וישב לביתו פן ימות במלחמה ואיש אחר יחנכנו
(ו) ומי האיש אשר נטע כרם ולא חללו ילך וישב לביתו פן ימות במלחמה ואיש אחר יחללנו
(ז) ומי האיש אשר ארש אשה ולא לקחה ילך וישב לביתו פן ימות במלחמה ואיש אחר יקחנה
(ח) ויספו השטרים לדבר אל העם ואמרו מי האיש הירא ורך הלבב ילך וישב לביתו ולא ימס את לבב אחיו כלבבו
(ט) והיה ככלת השטרים לדבר אל העם ופקדו שרי צבאות בראש העם
[2] יזהירם שלא ירך לבבם ולא ייראו מן האויבים, ויאמר שלא יבטחו בזה בגבורתם רק שישיבו לבם אל השם ויבטחו בישועתו ויחשבו כי רוצה ה' את יראיו את המיחלים לחסדו. ואמר להלחם לכם עם אויביכם - כי יפילם לפניכם לחרב. ואמר להושיע אתכם - שהם ינצלו במלחמה ולא יפקד מהם איש, כי יתכן שינצחו את אויביהם וימותו גם מהם רבים כדרך המלחמות... והנה הכהן שהוא העובד את השם יזהירם ביראתו ויבטיחם, אבל השוטרים ידברו בנוהג שבעולם פן ימות במלחמה - כי בדרך הארץ בכל המלחמות ימותו אנשים גם מכת הנוצחים (כ:א)
וצוה ופקדו שרי צבאות בראש העם - כי התורה תצוה בדרך הארץ, ותעשה הנסים עם יראיו בהסתר. ואין החפץ לפניו לשנות טבעו של עולם, זולתי כאשר אין שם דרך בהצלה אחרת, או להודיע שמו לצריו לעתים, כאשר היה בקריעת ים סוף וכיוצא בו (כ: ט)
[3] Vide Rambam Hilchos Melachim 5:1
[4] Bamidbar 10:9
[5] Rambam Hilchos Ta'anios 1:1-2
[6]ויתכן שנאמר עוד, כי היה זה כדרך שהמלכות עושה בבואם למלחמה. כי עתה היו מזומנים ליכנס לארץ ולבא במלחמה עם מלכי האמורי אשר בעבר הירדן ועם השאר כולם, כמו שאמר (להלן י כט) נוסעים אנחנו אל המקום אשר אמר ה', והיו משה והנשיאים צריכין לדעת מספר חלוצי צבא המלחמה וכן מספר כל שבט ושבט ומה יפקוד עליו בערבות מואב במערכות המלחמה, כי התורה לא תסמוך על הנס שירדוף אחד אלף. וזה טעם "כל יוצא צבא בישראל", כי המנין מפני צבא המלחמה
[7]וזו עצה הגונה בכל כובשי ארצות, וכן עשה עוד משה עצמו שנאמר (להלן כא לב) וישלח משה לרגל את יעזר, וכן ביהושע בן נון (יהושע ב א) שנים אנשים מרגלים, ועל כן היה טוב בעיני משה. כי הכתוב לא יסמוך בכל מעשיו על הנס, אבל יצוה בנלחמים להחלץ ולהשמר ולארוב, כאשר בא הכתוב במלחמת העי (שם ח ב) שהיתה על פי השם ובמקומות רבים. אז נמלך משה בשכינה, ונתן לו השם רשות ואמר לו שלח לך אנשים ויתורו את ארץ כנען, וידעוה ויגידו לכם ועל פיהם תתיעצו בענין הכבוש:
[8] "Future" tense employed as הווה תמידי.
[9]משרשי המצוה, לפי שעם היות השם ברוך הוא משגיח בפרטי בני אדם ויודע כל מעשיהם וכל אשר יקרה להם טוב או רע בגזרתו ובמצותו לפי זכותן או חיובן, וכענין שאמרו זכרונם לברכה [חולין ז' ע"ב] אין אדם נוקף אצבעו מלמטה אלא אם כן מכריזין עליו מלמעלה, אף על פי כן צריך האדם לשמור עצמו מן המקרים הנהוגים בעולם, כי האל ברא עולמו ובנאו על יסודות עמודי הטבע, וגזר שיהיה האש שורפת והמים מכבין הלהבה, וכמו כן יחייב הטבע שאם תפול אבן גדולה על ראש איש שתרצץ את מוחו או אם יפול האדם מראש הגג הגבוה לארץ שימות, והוא ברוך הוא חנן גופות בני אדם ויפח באפיו נשמת חיים בעלת דעת לשמור הגוף מכל פגע ונתן שניהם הנפש וגופה בתוך גלגל היסודות והמה ינהגום ויפעלו בם פעולות. ואחר שהאל שעבד גוף האדם לטבע, כי כן חייבה חכמתו, מצד שהוא בעל חומר, ציוהו לשמור מן המקרה, כי הטבע שהוא מסור בידו יעשה פעולתו עליו אם לא ישמר ממנו. ועל כן תצונו התורה לשמור משכנותינו ומקומותינו לבל יקרנו מות בפשיעותינו ולא נסכן נפשותינו על סמך הנס, ואמרו זכרונם לברכה [תורת כהנים אמור פרשתא ח'] שכל הסומך על הנס אין עושין לו נס. ועל הדרך הזה תראה רוב עניני הכתובים בכל מקום, כי גם בהלחם ישראל מלחמת מצוה על פי ה' היו עורכין מלחמתן ומזיינין עצמן ועושין כל ענינם כאלו יסמכו בדרכי הטבע לגמרי, וכן ראוי לעשות לפי הענין שזכרנו, ואשר לא יחלוק על האמת מרוע לב יודה בזה.
[10] Vide passage from Talmud Yerushalmi quoted above.