The Shas spiritual leader, Rabbi Shalom Cohen, stated recently that the Jewish People do not need an army. "Do you think that the people of Israel need an army?", Rabbi Cohen asked. "It is G-d Almighty Who fights for Israel."

 

I beg to differ with the illustrious Rabbi. It is true that during the Exodus, the struggle to free Israel was conducted entirely by G-d through miracles that are presented by His prophets, Moshe and Aharon. The people of Israel do not rise up against Egypt and do not fight for their freedom. This is true even at the Sea of Reeds, the climax of their redemption. Moshe tells them, "G-d will fight for you, and you keep quiet!" (Shmot 14:14). This idea is emphasized when the Egyptians say, "G-d is fighting for Israel against Egypt."(Shmot 14:25). 

 

Yet very soon thereafter, our first test as a free people is to defend ourselves in the battle against Amalek, not to depend only on a miracle from G-d. For the first time, Moshe commands Yehoshua, "Choose some men for us and do battle with Amalek." (Shmot 17:9). It is a battle in which we triumph.

 

This theme repeats itself again at the end of our journey in the Sinai desert when the tribes of Reuven and Gad ask Moshe's permission to remain behind on the other side of the Jordan and not to enter Israel. Moshe rebukes them with the rhetorical question, "Shall your brothers go to war while you remain here?" (Bamidbar 32:6) The sin of these tribes, is not only that they want to remain in Trans-Jordan, but that they are not willing to fight for their freedom and will cause all Israel to panic and flee. (Bamidbar 32:14-15).

 

When the tribes of Reuven and Gad explain that they are willing to fight for Israel, "We will march as frontline troops in front of our brethren until we have conquered for them." (Bamidbar:32:7).  Only then does Moshe grant their request to settle in Trans-Jordan.

 

We find the same idea of fighting for our survival in the Book of Shoftim. In the Song of Devorah, the tribes that did not join in the battle against our enemy are rebuked for their timidity, "Those who came not to the aid of G-d, to the aid of G-d among the warriors" (Shoftim:5) are even cursed by Devorah.

 

The Mishnah in Tractate Sotah, Ch. 8, states that in obligatory wars such as a Milchemet Mitzvah, a war of self defense, there are no military exemptions. "All must serve, even the groom … and the bride..."

 

There is an amazing Baal Haturim on Vayikra 6:3. "The Cohen shall wear his uniform to remove the ash from the Altar." The same word for uniform, MIDO, is also used in reference to the soldiers of King David's army. Why is this so? The Baal Haturim answers, "The Cohen's garments are like the uniform of the Israeli combat soldier."

 

Based on this Baal Haturim, Rav Tzvi Yehudah Kook states, that the IDF uniform has the Kedusha of the BIGDEI KEHUNAH, (the Cohen's garments). Thus, Rav Kook rules that the first time an IDF soldier puts on his uniform he should recite the Bracha of  Shehechiyanu.

 

The Rebbe of Chabad stated that the IDF soldier is engaged in a Milchemet Mitzvah on a 24/7 basis. Rav Mordecai Eliyahu quoted the Baba Sali, ""חיילי צה"ל הם קודש הקודשים ("The IDF soldiers are Holy of Holies.")

 

Thus, all of us have a Torah obligation of Hakarat Hatov (expressing gratitude and appreciation) for the personal sacrifices of our fellow Jews in the IDF.