The Rebbe constantly stresses that “the main thing is action.” Of the thousands of public talks the Rebbe delivered, almost every one contains a practical lesson which can be derived from the subject matter.
If this is the case as a general rule, then all the more so is it the case concerning an issue such as the integrity of the Land of Israel, about which many people ask themselves, what can and should be done to improve the security of Israel, and those who dwell there.
What follows is an anthology of practical suggestions and directives gleaned from the Rebbe’s addresses. These instructions were directed towards each and every one of us, in order to secure the unassailable Jewish right to the Land of Israel. As the Rebbe once said when requesting an increase in outreach programs to strengthen security for Jews in Israel: “Obviously, these can be carried out by each and every Jew (without having to ask anyone’s permission), and can be done in a way which transcends all boundaries and limitations.”
On the Eve of Shavuos, 5733 (1973 — four months before the outbreak of the Yom Kippur War), the Rebbe issued an appeal to ensure that during the upcoming summer holidays each Jewish child should receive a Torah education. The stress was placed on the small and very small children. As a reason for his call, the Rebbe quoted the verse in Psalms, [37] “From the mouths of babies and infants You have established power because of Your tormentors, to stay the enemy and avenger.”
On 15 Tammuz 5733 (1973), the Rebbe wrote a letter to every Jewish boy and girl in the world under the age of 13 and 12, in which he requested an increase in learning Torah and charity during the days of Bein HaMetzorim[38] in order to “stay the enemy and avenger.” The Rebbe added in his letter, “also to stay that enemy who brought upon us those catastrophes, and who has continued to intend harming our nation until this very day....”
On 18 Elul 5733 (1973), the Rebbe issued an urgent directive to Jews in Israel to gather tens of thousands of children during the days of Selichos in every place — and especially at the Western Wall — to say certain verses from the Torah and Psalms and to give charity. The Rebbe concluded the directive with these words:
Because of their ending the year in this fashion, the enemy and avenger will be stayed ... and all undesirable notions and accusations will disappear ... as it is written, “And the L-rd your G-d did not desire to listen to Bilam,” ... and they should toss the Satan out of the Heavenly Court on High!
In his address of the evening of 13 Tishrei 5743 (1982), [39] the Rebbe said:
Since every Jew, including small children, received the entire Torah as an inheritance, then certainly the verse,[40] “Iron and copper are your doorbolts” also pertains to them. They are also able to contribute to the security of the Land of Israel, so that the level of safety shall be as strong as “iron and copper doorbolts.”
This means that when all Jews, including small children, learn Torah and do mitzvos, this triggers the state of “iron and copper are your doorbolts” for the entire Jewish people.[41] The Land of Israel then becomes sealed with locks and bolts of iron and copper, such that “the enemies are unable to enter.”[42]
From this it is understood that every Jew has the ability to increase the protection and security of Israel so that it should be locked as with “iron and copper.” This means that the Holy One, the L-rd of Hosts,[43] gathers all the Torah and mitzvos (“iron and copper”) of the Jews into a special “supply-house” which exists just for this purpose (as they do in an army), from which G-d distributes them to every place according to its needs.[44] In this way, no matter where the Jews are to be found, there is always an environment of “doorbolts of iron and copper.”
This applies to every individual. It is obvious that my intention is not to rouse a person to locate a newspaper in order to know all the details of Israeli security. This is not the way to alter the security situation in the Holy Land. The intent is that everyone should increase his or her learning of Torah and performing mitzvos...
On 19 Kislev 5743 (1982), [45] the Rebbe said:
First and foremost, with regard to trusting the Creator (“the Guardian of Israel neither sleeps nor slumbers”[46]) — one must make efforts to strengthen Torah learning and the performance of mitzvos. This must be at the top of the priority list.
Simply bolstering Torah study helps strengthen the security of the Jewish people. When a young man engages in the learning of Torah, to a certain extent he guards the land more than a young man placing his life in danger at the border. On the other hand, though, there is a definite advantage to defending the land from the border — because of the actual self-sacrifice involved.
Each of them, then, has his advantage: Whether it be the student learning Torah, or the soldier guarding the border.... Since this is the case, those in authority must first and foremost be concerned with the safety of those who dwell in the Holy Land — by both adequately funding yeshivos and implementing a sound security policy.
In his address of Shabbos Parshas Mikeitz, 5744 (1983), [47] the Rebbe said:
Now is an appropriate time to mention once again the suggestion that all Jews increase their acts of prayer — in both the beginning of the prayers where we say: “I hereby take upon myself to fulfil the mitzvah “Love your fellowman as yourself,” and also the words that conclude the prayers: “Indeed, the righteous will extol Your Name; the upright will dwell in Your presence.” This will serve to counter the current belligerent atmosphere in the world.
Later, in the same address, the Rebbe added:
There is a solution which will definitely work (sooner or later), and that is the above mentioned suggestion to increase in acts of prayer, at its beginning and conclusion.
This is sure to help, as is explained in the “Torah of Truth,” regarding the greatness of communal prayer.[48] Since G-d never rejects such prayers, it will certainly be accepted, and achieve its result, realizing the ideal of “the upright will dwell in Your presence.”
As for those who have until now behaved in an undesirable fashion — by this act, they will certainly receive Divine assistance. From now on, they themselves will alter their ways and begin to act in accordance with the Torah — to stand firmly for the “glory of Yaakov.”
In his address of the eve of 3 Tammuz 5742 (1982), [49] the Rebbe said:
The most important thing to remember is that “the Guardian of Israel neither slumbers nor sleeps.” Boosting all aspects of Judaism will certainly heighten success in this area.
This means: even if these activities have no visible effect on the politicians — still, there is one thing which will certainly help. When the Jewish people intensify the proliferation of Judaism, and especially the Tefillin Campaign,[50] about which is said, “All the nations of the world will see that the Name of G-d is called upon you and they will fear you.”[51] The same applies to the Rebbe’s campaign to sign Jews up to buy letters in Torah scrolls, and Tzedakah [charity] Campaign (which is equal in status to the entire Torah) — which is especially fitting for our days, since helping the needy is endowed with the ability to bring the redemption.
It is understood, that these acts can be carried out by each and every Jew (without having to ask anyone’s permission), and they can be carried out in a way which transcends all boundaries and limitations.
In terms of practical action: It is appropriate for every individual to augment his mitzvah of charity, a portion of which should be for the sake of the Jews of the Land of Israel, and especially for the sake of the soldiers of the IDF, who do not pay attention to all the convoluted calculations of the politicians and statesmen, but stand with absolute self-sacrifice to protect the Land of Israel, and those who reside there.... In the merit of tzedakah given for their sake, their safety will be increased by the L-rd of Hosts.
One should also give tzedakah for the sake of the politicians — that they — along with their evil inclination — should finally come out of their internal psychological exile.
In his address of 25 Iyar 5743 (1983) [52] the Rebbe said:
Even though peace is effected by the Holy One, as we learn from the verse[53], “And I shall grant peace in the land,” yet this is brought about only after the Jewish people do their part by “following My laws and keeping My commandments.”
Brotherly love and harmony begin with the “great axiom of the Torah,” namely, “Love your neighbor as yourself.”[54] As my father-in-law, the Rebbe would say: “Love of a fellow Jew should even extend to a Jew on the other side of the world — even to someone you have never seen. And when you have an opportunity to do a favor — materially or spiritually — for this Jew, you should do it freely and with a joyful heart....” When there is harmony amongst Jews (in addition to the harmony of a Jewish home — and preceding that, a Jew’s inward harmony — between his two inclinations), then there is peace and harmony in the entire world — especially, “peace in the land” — the Land of Israel.
Similarly, in his address of the first day of Rosh Chodesh Elul 5744 (1984) [55], the Rebbe said:
When the entire Jewish people — commencing with the children — exist in harmony: Jewish love and unity, which at a simple level constitutes shleimus haAm — secondly shleimus haTorah, a state in which everyone is permeated with Torah and mitzvos, then the facilitation of shleimus haAretz is expedited as well. This means facilitating the integrity of the Land of Israel to such a degree, that no one will be able to infringe upon even the smallest part of it (even a single inch).
This tranquility not only refers to matters of Judaism — but even applies to our physical existence. This is because the Land of Israel is “the land upon which the eyes of G-d are fixed, from the beginning of the year until the end of the year.”[56] This means that every moment of every day throughout the year, one can see that the Land of Israel is saturated with G-dliness — so much so, that even non-Jews see this clearly. Therefore, not only do they refrain from harming the Land of Israel, but on the contrary — they protect the Land of Israel from undesirable circumstances.
In his address of Shabbos Parshas Chaye Sarah, 5746 (1985), [58] the Rebbe spoke at length of the need to increase the level of joy, “to the greatest possible extent.” He added:
By increasing the level of joy, one nullifies all that is undesirable. The reason why there has been such emphasis on joy in one’s service of G-d in these latter generations is clear. The latter generations have suffered from an extra measure of negative influences, the effects of darkness of the exile, etc. Therefore, in order to nullify this, we should increase the level of joy connected with Torah and Mitzvos.
From this, it is understood that when we see that the negative forces are still visible in their full might (and they seem so overwhelming that a person could even point at them with his finger), this is proof that the joy which has existed until this time is not enough to crush the reality of the negative forces. Therefore, we must increase our joy even more.
This is all the more applicable when we look at the most recent period in history, where we witnessed an especially strong wave of immorality. Not only should we not be fazed by all these difficulties; on the contrary, we should increase all aspects of joy which emanate from holiness — a robust, iron-willed increase of joyous festivities....
The Rebbe continued in that talk [59] as follows:
There is another aspect of this concept which must be mentioned for the sake of adding encouragement — of course, we have full trust that “the Guardian of Israel neither sleeps nor slumbers,” and will certainly guard us against all danger. Nevertheless, it is human nature, that when one sees this truth reveal itself in the natural order of things, it is much easier for him to carry on with day-to-day life, learning Torah, and performing mitzvos with joy and happiness.
There have, in fact, been such times of danger, yet as a result of the Almighty’s kindness, the threats did not materialize:
Immediately after the Six Day War, representatives were sent to Washington to inform the USA, that Israel was prepared to relinquish all the territiories won in the war. Right there we saw a miracle occur: despite Israel’s willingness to give up everything, the Arabs refused to accept what the Israelis were offering them!
Since such miracles have occured before, we see that the possibility exists for a miracle like that to happen again in our days. Therefore, each member of the Jewish people can increase his Torah study and his performance of mitzvos with contentment, joy and happiness, with the certainty that “the Guardian of Israel neither sleeps nor slumbers.”
When one Jew increases his level of Torah and mitzvos, emphasizing joy — and especially when the increase is achieved by masses of Jews — this speeds up the coming of the true and full redemption by Moshiach, as Maimonides rules: even the performing of one mitzvah alone, “could swing the balance to the side of merit, for himself and the whole world, and bring salvation and rescue for himself and all the others.”[60]
In his address of 10 Kislev 5743 (1982), [61] the Rebbe said:
There is still some hope left; if people will cry out time after time, not from behind a curtain but publicly, it will become apparent that we are not embarrased to scream out. Possiblly, if everyone continued to cry out until the elections, it might eventually help. As a result, those in charge will set their priorities correctly: first and foremost, they would look after the security of those living in the Land of Israel, and only afterwards busy themselves with other concerns.
Similarly, on the eve of 3 Tammuz 5742 (1982), [62] the Rebbe said:
I will not delude myself by thinking that when we remind the politicians of all their past mistakes (e.g. Camp David[63]), they will immediately change their minds and have remorse over the approach they have taken for so long. Concerning fear of Heaven, there is nothing to discuss with them — they are not afraid of G-d, they have no reverence for the Code of Jewish Law. That is why they are waging war against altering the law of “Who is a Jew,” against Sabbath observance, etc. They have even lost any semblence of shame in front of other human beings. There is only one choice left for us in order to alter their behavior:
We must widely publicize — in such a way that everyone will be aware of it — that a certain person delayed the prompt and military conclusion of “Operation Peace for the Gallilee,” despite the emphatic opinion of the military. The military had stated that it was necessary to execute the operation completely (an opinion which was made known even in the Israeli newspapers, in spite of the censor). When everyone becomes aware that he is the one who delayed this Operation, no one will vote for him (nor his proteges and his party) in the next elections to the Knesset. Consequently, he will not be allowed to speak in the name of the Jews of the Land of Israel. (He can speak in the name of the Arabs, whom he benefited by delaying the conclusion of the war; but not in the name of the Jewish people!) Apparently this is the only action which will affect the politicians.
In his address of Shabbos Parshas Matos-Masei, 5749 (1989), the Rebbe said:
There are special demands placed upon those who work for the community, since they have an added share of responsibility in rescuing the general public from danger ... and especially community leaders in the Holy Land, “The land upon which G-d’s eyes continually rest from the beginning of the year until the end of the year.” Such leaders have superior capabilities which must be taken advantage of in full.
In particular, this includes their duty to influence the government not to compromise, G-d forbid, on even one inch of our Holy Land. This is because the Holy One gave it to the Children of Israel, so that they may dwell there as free men, even prior to the redemption. “There is no true free man, other than one who is involved in learning Torah,”[64] in true contentment and security. In this context, we will merit to immediately enter and inherit the land, with the full and complete redemption by our righteous Moshiach.”
 Notes: - (Back to text) Tehillim, 8:3.
- (Back to text) The days between the 17th of Tammuz and 9th Av, which historically have been calamitous days for the Jewish people.
- (Back to text) Hisvaadiyos 5743, Vol. 1, p. 135.
- (Back to text) Devarim, 33:25.
- (Back to text) As a direct result of learning Torah and performing the commandments, we achieve the security of “iron and copper doorbolts.”
- (Back to text) Ibid., Rashi.
- (Back to text) Hosts — literally, “Armies.”
- (Back to text) This has been evident in all the miraculous wars won by the Jewish people such as the Six Day War, and also in the Gulf War when 39 Scud missiles fell in Israel, and no one was killed as a direct result of the bombing — even in densely populated areas.
- (Back to text) Hisvaadiyos 5743, vol. 2, p. 646.
- (Back to text) Tehillim, 121:4.
- (Back to text) Hisvaadiyos 5744, vol. 2, pp. 707-13.
- (Back to text) I.e. praying with a minyan.
- (Back to text) Hisvaadiyos 5742, vol. 3, p. 1725.
- (Back to text) Lit. “Operation Tefillin.” Prior to the Six Day War, the Rebbe issued a call to widen observance of the mitzvah of wearing tefillin among those who (at that time) did not observe it. Jews worldwide stood in public places urging their brethren to take a few moments to perform this mitzvah. The reasons are explained in the next note.
- (Back to text) Devarim 28:10. On Shabbos Parshas Bamidbar, two days before the outbreak of what would come to be known as the Six Day War, the Rebbe issued a call to all his chassidim to begin a widespread tefillin campaign, especially among soldiers of the Israeli army. He based this call upon the teaching of our sages (Berachos, 10a), “All the nations of the world will see that the Name of G-d is called upon you and they will fear you — this refers to the tefillin worn on the head.” The Rebbe assured that such a widespread awakening in observance of the mitzvah of tefillin would cause terror and confusion to fall upon the enemies of Israel. After the outbreak of the war the Rebbe implored his Chassidim to intensify the campaign. The historical results are famous, and the Rebbe never discontinued this campaign. From the time of the Six Day War until today, literally millions of Jews have performed this mitzvah. As a result of this campaign, tens of thousands of them did so for the very first time. What follows is the translation of an article written then in the Israeli daily newspaper, Ma’ariv, July 31, 1967:
Lubavitcher Rebbe: Wearing Tefillin has Ability to Thwart Enemy
Naftali Kraus
In a special public address delivered during a Chassidic Farbrengen in Chabad’s New York headquarters, Rabbi Menachem Mendel Schneerson, the Lubavitcher Rebbe, declared that “Israel’s enemies will be frightened and deterred from harming Israel in the merit of Jews wearing tefillin.”
Relating to the teaching of the sages on the verse, “All the nations of the world will see that the Name of G-d is called upon you and they will fear you — this refers to the tefillin worn on the head,” the Rebbe pointed out that the battle is not yet over, and only now — after victory on the battlefield — will come the great tumult of deliberations in the UN and the demand that Israel retreat. Therefore, Israel needs the great “deterrent” power of wearing tefillin.
A Line Next to the Western Wall
In response to the Rebbe’s call, residents of Kfar Chabad are going out daily — according to a roster they have established — to the plaza in front of the Western Wall, where they put tefillin on anyone who is interested. It has been reported that most of the time there is a long line stretched before the Chabadniks, who are “working” there from morning until dark. The Chabad Youth Organization has printed a leaflet of encouragement for Israeli soldiers. In it, there is the recommendation that soldiers wear tefillin, “in order to terrify the enemy.” The Rabbinate of the Israeli Army has distributed 100,000 of these leaflets, and in light of the great positive response, they have ordered 10,000 pairs of tefillin to be distributed among the soldiers.
The Chabad Youth Organization has even called upon the Israeli public to turn over any defective tefillin which need repair, and to inform Chabad of anyone who cannot afford to buy himself tefillin — Chabad will provide that person tefillin free of charge.
It is Forbidden to Abandon Territory
In a different address, the Lubavitcher Rebbe stated that the Torah unequivocally forbids the return of even the smallest piece of land which has now been seized by Israel, because of the prohibition of “you shall not ingratiate yourselves to them” [Devarim, 7:2]. When asked why he forbade students learning in Chabad yeshivas to leave Israel — despite the American Embassy’s recommendation to do so — the Rebbe said that whoever abandons the Land of Israel during such a time of danger, transgresses the prohibition of not allowing his cowardliness to demoralize his brethren [Devarim, 20:8].
In the same address, The Rebbe described as a miracle the unity which was manifest in Israel as a result of the Arab threat: “Everyone forgot what ‘party’ or ‘league’ he belonged to, and everyone rose up and was prepared to give his life for the Holy Land and the Holy Nation. If there is any doubt about the matter,” continued the Rebbe, “one need only look at the celebrations at the liberated Western Wall. What did those Jews see in that Wall, to which they clung in tears? An ancient ruin of a wall! If they are looking for beautiful architecture — they will not find it there. And if they want to see an ancient archeological site — there are even older places. Rather,” concluded the Rebbe, “these Jews, in coming to the Wall, forgot about everything and sensed the truth, that this is the remnant of the Holy Temple. And without any other extraneous thoughts they cried there like Jews . . . .The Jewish soul screamed out from its innermost depths that it is impossible to separate itself from the holiness of the Holy Temple.”
On the rapid deployment of the army forces and swift conclusion of such a military action, the Rebbe said that these actions were similar to what was said regarding the Exodus from Egypt [Shemos, 19:4], “And I shall carry you on eagle’s wings,” which describes the swiftness with which the Jews assembled in Egypt, in preparation for the redemption.
- (Back to text) Hisvaadiyos 5743, vol. 3, p. 1484.
- (Back to text) Vayikra, 26:3, 6.
- (Back to text) Ibid., 19:18.
- (Back to text) Hisvaadiyos 5744, vol. 4, p. 2526.
- (Back to text) Devarim, 11:12.
- (Back to text) Simchah, loosely translated as “happiness,” actually connotes contentment and trust in G-d’s all-inclusive guidance of the world and the individual.
- (Back to text) Hisvaadiyos, 5746, vol. 1, p. 603.
- (Back to text) Ibid., p. 618.
- (Back to text) Laws of Repentance, 3:4.
- (Back to text) Hisvaadiyos 5743, vol. 2, p. 646.
- (Back to text) Hisvaadiyos 5742, vol. 3, p. 1725.
- (Back to text) The Rebbe maintains that Camp David was the source of our present problems. As explained to the then Minister for Communications Moshe Katzav (full transcript of dialogue to be found on page 99) the Rebbe emphasizes that is self-delusion to maintain that autonomy will not lead to a Palestinian State (with its intended capital being Jerusalem!).
- (Back to text) Avos, 6:2.
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Chapter Seven: