It's Not a Right, But a Privilege: The Merit of Defending the Jewish Nation

It is Chanukah, Baruch Hashem, and the theme of the holiday is consistently referenced in the blessings and prayers. Let's analyze some of the themes highlighted during this special holiday and endeavor to comprehend their significance.

In the Chanukah candle-lighting prayer, (particularly in the Ashkenazi tradition), we express gratitude to Hashem for various blessings, including the acknowledgment and praise for the war fought against the Greeks (על המלחמות). This raises a notable question: Why do we express thanks for the war itself, rather than solely for the victory? Shouldn't our gratitude focus on the outcome of triumph rather than the conflict?

There are several answers to this question. For instance, the Ponovitcher Rav (הרב מפונוביץ’ ח"ג עמוד עא) stressed that Jewish wars persist through generations, with the unending threat of those who seek our elimination. Therefore, our expressions of gratitude extend beyond mere victory; encompassing appreciation for surviving the challenges and the continuous ability to endure and engage in the ongoing struggle against those who persistently oppose the Jewish nation.

Perhaps we, too, may suggest an additional, novel approach to this perplexing question.

The answer lies in the recognition that thanking Hashem for the war, encompasses a profound appreciation for the broader narrative.

To grasp this concept accurately, let's delve into the story of Purim, which encapsulates a unique phenomenon applicable to none but the Jewish nation – the right to defend itself. In the Purim narrative, following King Achashverosh's initial decree to exterminate all Jews, there isn't a direct indication that he reverses his decision after Queen Esther’s intervention. Instead, a pivotal change occurs: whereas initially, the Jews were not allowed to defend themselves, a shift takes place. Faced with the ongoing threat of ethnic cleansing, King Achashverosh now permits the Jews to take up arms in self-defense. This marks a distinctive turn of events in the narrative. The pasuk (Esther 8:11) says: “the King had permitted the Jews of every single city to organize and defend themselves…”. Another pasuk (Esther 9:15): “the rest of the Jews throughout the King’s providences organized and defended themselves, gaining relief from their foes”.

Throughout our devastating exile, marred by various forms of persecution, Am Yisrael has risen to confront their oppressors on only a handful of occasions. In many instances, the ability to stand up and fight would have been tantamount to an act of suicide.

I always recall witnessing a chilling scene depicting a Nazi demonstration, where a Jewish person faced imminent danger with a dog trained to attack. In a desperate attempt to defend himself, the individual instinctively raised his hands in defense. Tragically, he was ruthlessly shot and killed for the audacity of trying to shield himself from the dog. The brutality of such moments serves as a stark reminder of the generations-long prohibition of the Jewish image being portrayed as defenseless, to the extent that even the individual himself was denied the right to defend against imminent harm.

One such extraordinary occasion was during Chanukah—when a few stood against many, defying all odds—a miracle in itself.

The saga of Chanukah began with the Chashmoneans staunchly defending their right to self-defense. According to the Roman historian Flavius Josephus (The Jewish War, Book 1.34–35), during this period, Antiochus experienced the unexpected conquest of Jerusalem, coupled with looting and widespread slaughter, which failed to satiate his desires. His psychopathic tendencies were further fueled by resentment over the siege's costs. In an attempt to defy the Jews' traditional practices, he ordered them to leave their infant sons uncircumcised and to sacrifice pigs on the altar. These commands were universally ignored, prompting Antiochus to ruthlessly execute the most prominent dissenters.

A rural Jewish priest from Modein, Matityahu of the Hasmonean family, initiated the rebellion against the Seleucid Empire when he adamantly refused to worship the Greek gods at Modein's newly erected altar. Matityahu took decisive action by slaying a fellow Jew who volunteered to replace him in the idol sacrifice, along with the Greek officer dispatched to enforce the ritual. He subsequently dismantled the altar as a symbol of resistance.

This phenomenon has reverberated through generations and continues to be relevant today. The enduring question persists: are we permitted to defend ourselves against oppressors? Often, the need for permission is sought from entities such as the United Nations, the United States, Europe, and others.

Another intriguing aspect is the name of the Jewish army, the IDF which stands for the Israel Defense Force. This is unique in the global arena, as the sole nation to have an army explicitly identified with defense. This presents a sort of catch-22: is it an army meant for offensive actions, or is it stationed to wait and defend? Notably, the IDF has a distinctive approach—never engaging in operations unless provoked by an attack. The sequence is clear: the Jewish people are first attacked, and only then does the IDF respond to protect and defend. Reason given, as explained, the Jewish people must be allowed the opportunity to overcome adversity.

In contemporary times, especially after a brutal massacre, the world once again aligns on two sides: those who acknowledge our right to defend ourselves and those who do not. The essence of self-defense, in this context, involves addressing and eliminating threats that have emerged on our borders.

But even those who support the Jewish people defending themselves is perplexing, akin to portraying Israel as a little kid who, having been bitten by a sibling, seeks permission from their mother to retaliate against the aggressive brother.

Now, we can comprehend the prayer recited when lighting the candles: expressing gratitude for the ability to engage in wars. The capacity to wage war for the Jewish nation appears to be not a right but as a privilege.