Weekly Letter: Addressing the Question of Military Service
The matter of drafting Yeshivah students to the Israeli army has been in the news recently and has been debated strongly – we share a letter of the Rebbe in which he addresses the question of military service.
By the Grace of G-d
3rd of Shevat, 5726
Brooklyn, N.Y.
Mr.
Cambridge, England
I am in receipt of your letter in which you write about the question of military service.
With regard to the general question as to whether or not a Jew may be exempt from military service as a conscientious objector – this is a question which you should discuss with a local Rav, who is familiar with the military regulations and who would be willing to support your claim. Insofar as I know, there has not been a case where a Jew claimed recognition as a conscientious objector on the basis of his Jewish religion, but I claim no full knowledge of all the possible cases or factors that might have been involved.
As for your question if you ought to enter military service as a volunteer, which would then give you an opportunity to choose the kind of service which might faci1itate your observance of the Torah and mitzvos – the first thing is to ascertain if indeed you would have such a choice. If you would, this raises a well known question in Jewish law, due to the fact that even with the choice, you would still not be able to observe the mitzvos one hundred percent, but would merely be in a more favorable position in regard to your religious observance than if you didn’t have the choice. The question would then be: Is it permissible to voluntarily place yourself in a position which entails certain limitations in regard to mitzvos and to do so at an earlier time, in order to avoid more severe limitations at a later date? Like every other shaala, which has to be judged on its own merits, in the light of the individual and all specific factors involved in the case, this too must be inquired of an orthodox Rav, with whom all details and factors can be personally and thoroughly discussed.
Reversing the order of your letter, I am now referring to its beginning, in which you mention that you are not a chassid. This is actually a contradiction, being at variance with the rest of your letter. For, after all, a chassid is not some individual out of this world, whose life is one of mystery and mystical behavior. A chassid, as the term implies, means a strictly observant Jew, who endeavors to live up to the Torah and mitzvos to the best of his ability. Should you ask someone to describe a chossid to you, the description would undoubtedly be of a Jew who is spending a little more time on prayer, observing the mitzvos with a greater degree of excellence (hiddur), is careful to eat glatt kosher, and is generally more meticulous in all his religious observances and practices, and in addition to learning Gemara and Poskim, studies also the books written by the disciples of the Baal Shem Tov and their disciples, who were recognized scholars and leaders in Israel. As you surely know the Alter Rebbe, the author of the Tanya and founder of Chabad Chassidus, was also the author of the (Rav’s) Shulchan Aruch, which is recognized to this day by all Jews without distinction, whether Chossid or otherwise. Similarly his grandson, known for his famous Resposa “Tzemach Tzedek” – whose hundredth yartzeit anniversary will be observed this year, is also recognized as an authority by Chassidim and Misnagdim alike.
The fact that in the early days of the Chassidic movement there was opposition to it, was based on the apprehension that Chassidus might in some way undermine or weaken observance of the Torah and the mitzvos, as was indicated in the declarations and pronouncements against chassidus in those early days. It is well known n halachah that where a decree or stricture was pronounced together with the reason for it, it was valid only as long as the reasons for it were valid. Thus, where a permanent enactment was desired, no reason or basis was given for it. In light of this, the strictures against Chassidus in those early days were based on a misconception of what Chassidus really is, for it became evident in due course that far from weakening the observance of Torah and mitzvos , Chassidus has greatly strengthened it. So much so, that whereas it was suspected t one time of being heterodox, it is now universally recognized as ultra- Orthodox.
Needless to say, the above remarks are not intended as a homily. The purpose is to indicate to you the need to look for an opportunity to become acquainted personally with the teachings of Chassidus, and with the Chassidic way of life. If you look hard enough, you will surely find the opportunity, and then I am sure that it will be a case of “taste and see that it is good.”
With blessing,
