Strength and Vulnerability
In addition to helping us subdue our enemies, physical and military strength also deters adversaries and allows us to live without fear. But strength is hard to achieve. Even the most potent nations and people have vulnerabilities. Hashem creates us and manages the world this way to remind us of our dependency upon Him.
As the Jewish people are meant to feel especially close to Hashem, He makes us more vulnerable. Our people have always felt this vulnerability. After we triumphantly left Egypt, we were first threatened by the Egyptians at Yam Suf, and then attacked by Amalek. Even after entering the Land of Israel, threats and attacks against us continued. Eventually, we were even exiled – twice.
Throughout the many centuries we spent in exile, we continually lived in fear. Even during peaceful times, we worried that trouble could be just around the corner. The Golden Age in Spain came to an end with the Inquisition and expulsion. Later, centuries of flourishing Jewish life across Europe ended abruptly with the Holocaust.
The Zionist movement hoped that returning the Jewish people to Eretz Yisrael would finally put an end to our persecution. Getting us out of “the hair” of the European and Arab nations and relocating us to a desolate land of sand dunes would finally bring us peace.
The history of the State of Israel has, of course, been very different. In addition to the many bloody existential wars that we were forced to fight, the recent Hamas genocidal massacre, followed by the attack and demonization of the State of Israel and Jewish people worldwide, remind us once again of our vulnerability. The State of Israel has built a powerful army, but we are still attacked. No Jew feels safe in Israel or around the world.
As we approach Israel’s 77th birthday, a number associated with the word oz (strength), feeling unsafe and vulnerable, we wonder how we and the state can attain the strength we have found so elusive.
Tefillin
The Gemara offers an interesting answer: tefillin. The Gemara in Berachot (6a) teaches that “tefillin are strength” for the Jewish people. Indeed, proper fulfillment of the mitzvah of tefillin is a condition for going out to war (Sotah 44b), and the sight of us wearing tefillin is meant to instill fear in the hearts of other nations.
How do tefillin achieve this?
Moshe Rabbeinu provided the answer when he presented the mitzvah at the end of Parshat Bo. He explained that tefillin remind us of the “strong arm” Hashem used to take us out of Egypt.
Moshe also called the tefillin an “ot” (sign) because they signify our relationship with Hashem, who also “wears” tefillin. The tefillin symbolize our shared commitment and relationship – the parshiyot in His tefillin glorify us, while the parshiyot in ours glorify Him. Our commitment to and appreciation of Hashem as the source of our strength merits His care and empowerment.
Interestingly, we remember Hashem’s “arm” by donning tefillin on our own. The implication is that Hashem empowers our arms. This explains why we wear tefillin on our weaker arm – to remind us that our strength comes from Hashem, not from our own arms.
Remembering this not only merits Hashem’s support but also inspires confidence. One who believes that his strength comes from his own power realizes that he is still vulnerable. Those who connect their strength to Hashem’s support know they have no reason to fear.
Dovid HaMelech expressed this idea in his famous declaration that “Even when I walk through the valley of death, I will not fear because You are with me.” Faith in the Almighty G-d not only generates strength but also instills a deep level of confidence.
The Lesson of Parshat Beshalach –
From Yam Suf to Amalek
The next parsha, Beshalach, reinforces Parshat Bo’s tefillin message. The Jews left Egypt “b’yad ramah,” feeling strong and confident after vanquishing the mighty Egyptians (Shemot 14:8). Their confidence crashed soon after when the Egyptians once again threatened them at Yam Suf. The Jewish people, who had been confident in the strength of their own arms and armaments, were reminded of their vulnerability. They needed Hashem’s “arm” to save them.
Of course, Hashem wants us to fight for ourselves and blesses us with the physical strength and heavenly assistance we need. We see this at the end of Parshat Beshalach in the wake of Amalek’s attack.
Like Hamas and other Islamic terror groups, Amalek preys on the weak. Moshe responded by having Yehoshua organize an army to fight Amalek. Significantly, holding the heavenly mateh (stick) used to facilitate the miracles in Egypt, Moshe climbed a nearby hill. When the battle began, he extended his arms heavenward. While his hands were in this position, the Jews were victorious; when he lowered them, Amalek gained the advantage.
The Mishna (R”H 3:8) asks: “Do Moshe’s hands make or break a war?” It answers: “When the Jewish people directed their sight heavenward and committed their hearts to their father in heaven, they were victorious.” Ultimately, Hashem intends for us to fight for ourselves and strengthens our efforts, but only if we recognize that our strength comes from Him.
The Torah describes Moshe’s outstretched arms as “faithful hands.” They were “faithful” not only because they reliably remained outstretched but also because they embodied the faith upon which he and the Jewish people relied.
The Avraham Avinu Precedent
By raising his arms heavenward during war, Moshe followed the lead of Avraham Avinu, who responded to the king of Sedom’s offer of the spoils of war by similarly raising his arms. Avraham refused to partake in the spoils of war offered to him by the king, lest the impression be that the king enriched him. Neither the king nor Avraham deserved credit for Avraham’s riches or his victory; Hashem was responsible. Avraham felt unentitled to the spoils of Hashem’s victory. The victory had been through Avraham’s hand, but only because of Hashem’s assistance.
Avraham’s words to the king of Sedom earned the Jewish people the mitzvah of tefillin. This is understandable, as tefillin teach us the true source of our strength. Avraham’s attribution of his victory to Hashem earned his descendants the mitzvah that empowers us. Like our ancestor Avraham, we are blessed with divine empowerment when we recognize Hashem as the true source of our strength.
Israel at 77
The State of Israel has developed magnificently over the past seventy-seven years. Baruch Hashem, there are millions of religious Jews living lives rich in Torah learning and inspired by tefillin. Hashem has also blessed us with material and military strength: Israel has a strong economy and a powerful army.
Sadly, the populations committed to the religious and material spheres do not always overlap. Much of the religious sector is disconnected from the state’s economy and army, and much of the latter is disconnected from the former. Our strength lies in appreciating the connection between the two spheres.
In recent decades, the Religious Zionist community has sought leadership positions in the army and the economic sector. We must strengthen this effort, recognizing that only when success in these spheres is seen as heaven-inspired will they afford us true strength and security.
May fighting our wars and living our lives with this “tefillin mentality” merit us Hashem’s empowerment and the associated strength and success.
