Are the Wars the State of Israel Fights Today Halachically Considered a Milchemes Mitzvah?
This is one of the most complex and sensitive questions in contemporary Jewish life — especially for those who truly care about the safety of Jews and the sanctity of the Torah.
The question is not, “Should Jews defend themselves?” — of course we should. The Torah mandates that we preserve life (pikuach nefesh). The real question is: Does the modern State of Israel’s military activity meet the halachic criteria of a milchemes mitzvah — a Torah-commanded war?
The answer from a Charedi Torah perspective is nuanced and rooted in the framework given to us by Chazal and Rishonim.
I. What Is a Milchemes Mitzvah?
As we explained in the previous chapter, a milchemes mitzvah is a war that is either:
- Defensive — to save Jewish lives from immediate danger
- Commanded — such as conquering Eretz Yisrael under Yehoshua or eradicating Amalek
The Rambam (Hilchos Melachim 5:1) writes clearly:
“A war fought to help Israel against an enemy that attacks them is a milchemes mitzvah.”
But even this definition comes with key assumptions: it is not simply about physical defense — it is about Torah-directed defense. Who leads the war, why it is waged, and how it is conducted all matter. A milchemes mitzvah must be grounded in emunah, halachah, and daas Torah.
II. The Halachic Challenges With Today’s Wars
1. Who Is Authorizing the War?
According to halachah, a true milchemes mitzvah must be waged under Torah leadership. This includes the Sanhedrin or a universally accepted halachic authority.
“A king does not go to a milchemes reshus without the Sanhedrin and the Urim v’Tumim.” — Rambam, Hilchos Melachim 5:2
Today’s wars are authorized by secular political leaders, many of whom do not keep Shabbos, kashrus, or the fundamentals of Torah. As Rav Elchonon Wasserman Hy”d wrote:
“When there is no king, no Sanhedrin, no prophecy, we are lacking the three pillars required to wage even a milchemes reshus. And to call something a milchemes mitzvah requires daas Torah — not nationalism.” — Kovetz Maamarim, Maamar “Milchama”
2. What Are the Motives Behind the War?
A milchemes mitzvah is about preserving Klal Yisrael according to Torah values. But many wars fought by the State are also driven by political gain, national pride, or global diplomacy. Even defensive wars — if not rooted in emunah and Torah ideals — are seen by Gedolei Yisrael as missing the deeper definition of a milchemes mitzvah.
The Netziv (Rav Naftali Tzvi Yehuda Berlin) writes in Ha’amek Davar:
“Even a war of defense must come with introspection. Without tshuvah and emunah, there is no Divine assistance.”
3. Who Is Leading the Soldiers?
This was one of the most consistent concerns raised by the Gedolim.
The Chazon Ish zt”l wrote:
“A soldier must follow orders without question. But the Torah Jew only answers to Hashem. To place him under secular command is to risk his soul.” — Letters of the Chazon Ish, vol. 1
Rav Shach zt”l similarly said:
“To be under the command of generals who do not keep Torah is not simply a spiritual risk — it is a spiritual contradiction.” — Michtavim uMaamarim, vol. 3
III. Gedolei Yisrael Speak
Rav Aharon Leib Shteinman zt”l
“If the wars were truly being fought according to the Torah, with yiras Shamayim, the conversation would be different. But today they are led by people who openly reject Torah — that cannot be called a milchemes mitzvah in the halachic sense.”
Rav Moshe Shmuel Shapiro zt”l
“Even when a war is necessary to protect Jews, that does not mean the government has the status to declare a milchemes mitzvah. That status is defined by Chazal — not by the Knesset.”
Rav Yitzchok Tuvia Weiss zt”l (Eida Charedis)
“We mourn every Jewish soldier lost. But we do not give the secular state halachic recognition just because it defends Jews. Defense must come from Torah — not from Zionism.”
IV. What About Saving Lives? Isn’t That Enough?
Saving lives is always a mitzvah — and there is no doubt that individual soldiers do heroic acts of pikuach nefesh. But that does not automatically elevate the war to halachic status.
Just as a doctor saving lives in a hospital does a mitzvah — he is not engaged in milchemes mitzvah. Likewise, a soldier may perform a mitzvah in saving a life — but the war itself is a different halachic category.
As Rav Elya Ber Wachtfogel shlita explained:
“We are mechuyav to value every Jewish life. But war in halacha is not defined by danger alone — it is defined by who leads, why it is fought, and whether the shechinah is among us. If it’s not Torah-led, it is not a milchemes mitzvah.”
V. So What Is the Charedi View?
The Charedi world does not deny the physical danger Jews face — nor the heroism of individual soldiers. But it holds that:
- A halachic milchemes mitzvah must be waged by Torah leaders, not secular politicians.
- Even necessary defense is not a blanket license to override halachah.
- True protection comes not just from weapons — but from Torah, tefillah, and emunah.
We cry over every Jew lost in battle. But we also cry that Klal Yisrael is not yet united under a Torah government — which alone can declare a true milchemes mitzvah in every sense.
Sources and Footnotes
- Rambam, Hilchos Melachim uMilchamos, ch. 5
- Talmud Bavli, Sanhedrin 20b
- Ramban, Sefer HaMitzvos, shoresh 1
- Rav Elchonon Wasserman, Kovetz Maamarim, “Milchama”
- Chazon Ish, Letters, vol. 1, siman 13
- Rav Shach, Michtavim uMaamarim, vol. 3
- Netziv, Ha'amek Davar on Devarim 20:3
- Rav Aharon Leib Shteinman, recorded shmuessen, 2005–2013
- Rav Moshe Shmuel Shapiro, Moriah Journal, 1987
- Rav Yitzchok Tuvia Weiss, Kol Korei of the Eida Charedis, 2006
- Rav Elya Ber Wachtfogel, Yeshiva Gedolah of South Fallsburg, Shmuess on Parshas Shoftim, 2018