The Jewish Strategic Playbook

An antique Hebrew book opened to pages containing handwritten mystical diagrams and arrows, set against a faded map of Israel with blue circular accents. - Art by Sefira Lightstone

What qualifies as an obligatory [mitzvah] war? Defending Israel [the Jewish people] against an enemy.

MAIMONIDES, MISHNEH TORAH, LAWS OF KINGS, 5:1

In our exploration of the Torah’s military guidance, we have seen the importance of cultivating and heeding strategic military experts who are not compromised by complacency, or worse, by political considerations. We also studied a key proverb that, if practiced, would radically alter Israel’s security for the better.

When we further explore Torah sources, we see that halachah offers us a robust strategic defensive playbook. This strategic framework, which traces back to the Talmud and is codified in the Code of Jewish Law, was comprehensively elucidated by the Rebbe for contemporary Jewish self-defense.

The Rebbe offered an analysis relevant to a Jewish community anywhere in the world, while applying it to the Jewish state’s contemporary problems.

Talmudic Context

The Talmud 1 discusses how Jews should respond to enemies who come to attack a city in terms of risk assessment. If foreign forces besiege a Jewish town on Shabbos, the appropriate response depends on their motives. If the enemy merely comes to steal, it is not necessarily permissible to resort to armed defense. If, however, they intend to injure or kill, or even if they come with unspecified intentions,2 the town’s inhabitants must defend themselves, even if this involves violating the laws of Shabbos.3

Moreover, the Talmudic passage continues to say that towns near the border must take up arms and violate Shabbos to defend themselves, even if the invaders’ sole motivation is to steal seemingly insignificant resources such as straw or hay. This is due to the strategic importance of border towns and the risk of minor conflicts escalating into more serious threats. In such a scenario, a proper show of force will deter future, potentially more dangerous, attacks. For these strategic reasons, maintaining absolute control over these locations is paramount, even if doing so requires violating Shabbos.

To emphasize this point, the Talmud relates that as a young man, King David risked his life to lead a Jewish militia against Philistines who were raiding the grain floors of the Judean town Ke’ilah.4 Even though the Philistines had only come to steal resources, G‑d instructed David to strike the Philistines since Ke’ilah was a border town.5

Notably, the Talmud issues its ruling regarding the protection of communities outside the Land of Israel, clearly establishing that the key guiding principle at play is saving lives, not defending our ancestral homeland.6 In the Rebbe’s words:7

This psak din [ruling] has its source in the Talmud (Eiruvin 45a), where the Gemara cites as an illustration of a “border-town” under the terms of this psak din [ruling] — the city of Neharde’a in Babylon (present day Iraq) – [which is] clearly not in Eretz Yisrael. I have emphasized time and time again that it is a question of, and should be judged purely on the basis of, pikuach nefesh, not geography.

The Halachic Verdict

The Code of Jewish Law (Orach Chaim 329:6-7) codifies the Talmudic ruling as follows:8

In a case where non-Jews besiege Jewish cities, [the course of action depends on the attackers’ intentions.]

If their intent is merely to steal or plunder property, we are not permitted to violate Shabbos in order to fight them.

If, however, their aim is to cause us harm, or even if their intentions are unclear, we [must preemptively] confront them with weapons and desecrate the Shabbos to fight them off.

When it comes to a border city, the rules are more stringent.

Even if the enemies are coming for insignificant items, such as straw or hay, we are obligated to desecrate Shabbos to fend them off.

Rema, a leading authority on Jewish Law, extends this ruling to apply in all cases, even to the mere threat of an enemy intending to come and attack or plunder:9

And even if the attackers have not yet arrived, but merely intend to come, Jewish defenders must preemptively take up arms [and neutralize the threat].

Shemiras Shabbos KeHilchasah,10 a major contemporary guide on Shabbos observance, states that in present-day Israel, it is imperative to violate Shabbos laws in order to defend the land against intrusions. This is because even if the intruders merely intend to steal, the situation could potentially escalate and turn dangerous. The intruders might realize that Shabbos and holidays are more vulnerable to attack, resulting in more severe threats.11

Let’s carefully unpack this section in the Code of Jewish Law, demonstrating how it forms a detailed playbook for Jewish self-defense.

Risk Assessment

The Code of Jewish Law states:

In a case where non-Jews besiege Jewish cities, the course of action depends on the attackers’ intentions.

If their intent is merely to steal or plunder property, we are not permitted to violate Shabbos in order to fight them.

This is a doctrine of risk assessment. The Code of Jewish Law challenges rabbis and local security experts to consider the intentions of any group that may harm the Jewish community. If the harm is purely financial – say they are merely looking to steal property – Jewish Law assesses two values: the value of Shabbos observance and the value of property.

In such a case, Jewish Law rules that the value of Shabbos observance overrides property loss. Shabbos is so fundamental to maintaining the fabric of the Jewish community and its relationship with G‑d 12 that it trumps mere financial loss.

The Code of Jewish law then continues to say that while, fundamentally, one should not violate Shabbos over mere property thieves, practically, one should do so, since allowing property theft could easily escalate into more serious acts of violence.13 Thus, local security personnel must rely on their expert intuition and may desecrate the Shabbos if they judge that the theft could escalate into a situation endangering the local Jewish community. This is the consensus opinion among Jewish legal experts.14

This establishes the principle that when intentions are known and limited (theft), one response is prescribed. However, as we’ll see next, when intentions are unclear or potentially more threatening, the halachic response changes accordingly.

Risk Tolerance

The Code of Jewish Law continues, specifying:

However, if their aim is to cause us harm, or even if their intentions are unclear, we must preemptively confront them with weapons and desecrate Shabbos to fight them off.

This ruling embodies a fundamental principle of risk tolerance in Jewish Law. By mandating defensive action even when intentions are merely ‘unclear,’ the Code establishes an extremely low threshold for acceptable risk when Jewish lives might be in danger.

A critical factor of risk analysis in any domain is risk tolerance. Briefly, this evaluates: How much risk is acceptable? One can have a high risk-tolerance, meaning that they are willing to allow high degrees of risk, or a low risk-tolerance, which means that one has a much lower threshold before they will respond to a possible risk.

Less abstractly, a high risk tolerance would mean that one allows for a high probability that Jews may be killed due to some other value that they place above Jewish life – perhaps Shabbos observance, or maintaining a good image for the international community. Low-risk tolerance would mean that one would take action even to prevent a low probability that Jewish people will die.

Jewish Law positions itself firmly at the lowest end of this risk tolerance spectrum when it comes to threats against life. The Code makes clear that a Jewish community must not accept any level of risk when individuals might inflict bodily harm or engage in kidnapping.15 If hostile groups harbor such intentions, they must be neutralized, even if doing so violates the core Jewish value of Shabbos observance. This near-zero risk tolerance extends further: even if the invaders’ intentions are unclear, Jewish defenders must preemptively confront and neutralize the threat.

Well-Meaning Passivity Is Not an Option

In response to those who take a more thoroughgoingly spiritual view, suggesting we should simply pray for safety in Israel and not take concrete defensive measures, the Rebbe countered:16

Some argue that since Jews require Divine assistance in order to be saved, they should focus on reciting Psalms and studying Torah instead of arming themselves and violating Shabbos. However, the Code of Jewish Law [unequivocally] rules that we must also arm ourselves and go out to fight.

We are obligated to act in accordance with the Code of Jewish Law, echoing the example set by Jacob, who, while initially praying, also prepared himself for war by “confronting them [Esau’s hostile army] with weapons.”

Reinforcing this point even further:17

Beis Yosef [the author of the Code of Jewish Law] was familiar with the verse, “The voice is the voice of Jacob.”18 Moreover, he himself studied Torah with dedication and intensity, surpassing today’s Torah scholars. Yet, he ruled that in such a situation, we must “confront them with weapons and desecrate Shabbos,” since G‑d wants us to operate within the natural order.

Having explored the elements of risk assessment and tolerance, we will delve further into the Jewish strategic playbook, exploring the special case of land. In a previous class, we discussed why one would have to be incredibly naive to believe that land concessions will mollify Israel’s enemies. In the upcoming class, we will explain the strategic value of land and why the Torah teaches that conceding land can lead to disaster.

Exercises:

Comment below: This class emphasizes that these laws are based purely on pikuach nefesh, not defending the holy land. What are the implications of grounding defense policy in universal life-saving principles?
Comment below: How might this principle apply to Jewish communities in the diaspora today facing security threats?

« Previous

Rise Up! Credible Deterrence and Proactive Defense

Land – A Critical Strategic Asset

Footnotes

Eiruvin 45a.

This is based on the principle that in cases where lives might be in danger, halachah dictates doing anything necessary to save them. See Mishneh Torah, Hilchos Shabbos, 2:23; Beis Yosef, Orach Chaim, 329:6.

Applying this to the battle for the Land of Israel, the Rebbe noted:

We can be certain that they are coming to kill us. We know where they received their education, what they did yesterday, and what they are doing today. Thus we can be certain, without a doubt, that they are coming to kill us.

Karasi V’Ein Oneh, Vol. 1, p. 2, Bereishis 5729 (1968).

Elsewhere, the Rebbe taught:

Saving lives supersedes Shabbos. [Consider the scenario of] a Jew leading hundreds of [other] Jews in prayer on Shabbos. He is told that if he interrupts his prayers and goes outside, there is a remote possibility that he might be able to temporarily extend a small child’s life. [Even if, based on medical assessments, the child will ultimately die in the near future,] he must interrupt his prayers and leave the synagogue, given the possibility that he might save the child’s life.

Karasi V’Ein Oneh, Vol. 1, pp. 265-266, Purim 5738 (1978).

Similarly:

In cases where lives may be at risk ([and it is thus a case of] pikuach nefesh), we do not need definite information [in order to act]. If there is even a very remote possibility, or even one hundred doubts, as to whether lives are in danger, the halachic status of pikuach nefesh still applies.
How much more so in our situation, where there is no doubt and we know they are coming. Moreover, we have seen who we are dealing with more than three times [three times is the upper limit for establishing a chazakah – or presumptive legal status in Jewish Law].

Karasi V’Ein Oneh, Vol. 1, pp. 282-283, Motzaei Shabbos Acharei 5738 (1978).

See also Karasi V’Ein Oneh, Vol. 1, p. 271, Tzav 5738 (1978); p. 299, Bechukosai 5738 (1978); pp. 335-336, Haazinu 5739 (1978); pp. 386-387, 19 Kislev 5739 (1978); Vol. 2, p. 23, 10 Shvat 5740 (1980); p. 76, Motzaei Lag BaOmer 5740 (1980); pp. 99-100, 29 Elul 5740 (1980); p. 106, 18 Tishrei 5741 (1980), pp. 125-126, Tzav 5741 (1981); p. 286, 29 Elul 5742 (1982); p. 502, Letter to Rabbi Immanuel Jakobovits, 11 Shvat 5742 (1982) (see Appendix); Daas Torah, p. 79

In situations where military action is necessary on Shabbos, several Shabbos laws will need to be breached. These include traveling beyond the permitted Shabbos boundary, carrying weapons in public spaces, and engaging in activities that can harm or kill, all of which are generally prohibited on Shabbos. However, Jewish Law permits these actions if they are necessary to save lives.

A town located next to Hebron. For the full story, see I Samuel Ch. 23. See analysis in Daas Torah, p. 79. See also Rabbi Yechezkel Sofer’s Shorashim BeHalachah in the essay entitled Territorial Concessions for a Peace Treaty, p. 12; Maayanei Rashi, Vol. 2, p. 202ff. Contemporary Ke’ilah is inhabited by hostile ideological descendants of the biblical Philistines.

See Tosafos to Eiruvin 45a, s.v. Ee Matzlach. Tosafos questions why the Talmud cites David’s battle with the Philistines as proof for permitting violating Shabbos, when there’s no indication it occurred on Shabbos. Tosafos explains the relevant lesson is that David was willing to risk his life even for seemingly insignificant items like straw and hay. If risking life was permitted in such a case, certainly violating Shabbos would be allowed.

See Letter to Rabbi Immanuel Jakobovits, 3rd Light of Chanukah 5741 (1980), p. 1 (see Appendix); also printed in Karasi V’Ein Oneh, Vol. 2, p. 484; Karasi V’Ein Oneh, Vol. 1, p. 326, Motzaei Shabbos Re’eh 5738 (1978); pp. 440-442, Bamidbar 5739 (1979); Vol. 2, p. 9, Vayeitzei 5740 (1980); p. 210, Beshalach 5742 (1982); p. 246, likkut of sichos for 22 Sivan, 3 Tammuz, 7 Tammuz 5742 (1982); p. 298, 13 Tishrei 5743 (1982); pp. 404-413, Yechidus with Sadigura Rebbe. See also Sichos Kodesh 5740, Vol. 3, pp. 1,157-1,164 (1980); Daas Torah, p. 87, footnote 19.

Letter to Rabbi Immanuel Jakobovits, 3rd Light of Chanukah 5741 (1980), p. 1 (see Appendix).

Shulchan Aruch, Orach Chaim, 329:6. For commentary, see the Rebbe’s extensive correspondence with Rabbi Immanuel Jakobovits, then Chief Rabbi of the United Kingdom, included in the Appendix of this book and printed in Hebrew translation in Karasi V’Ein Oneh, Vol. 2, pp. 483-503. This is a very prevalent theme in sichos from 1978 onwards. Consider Karasi V’Ein Oneh, Vol. 1, pp. 230-232, 24 Teves 5738 (1978); pp. 236-237, Motzaei Shabbos Va’eira 5738 (1978); pp. 254-255, Purim 5738 (1978); pp. 301-307, Naso 5738 (1978); p. 327, 18 Elul 5738 (1978); pp. 335-338, Haazinu 5739 (1978); pp. 386-387, 19 Kislev 5739 (1978); pp. 303-304, 10 Teves 5739 (1979); pp. 494-495, Motzaei Shabbos Bereishis 5740 (1979); Vol. 2, pp. 19-20, 23 Kislev 5740 (1979); pp. 23-24, 10 Shvat 5740 (1980); pp. 61-62, Vayakhel-Pekudei 5740 (1980); pp. 96-103, 29 Elul 5740 (1980); p. 112, Bo 5741 (1981); p. 121, Tzav 5741 (1981); p. 136, Kedoshim 5741 (1981); pp. 210-211, Beshalach 5742 (1982); p. 246, likkut of sichos for 22 Sivan, 3 Tammuz, 7 Tammuz 5742 (1982); pp. 286-287, 29 Elul 5742 (1982); p. 293, 13 Tishrei 5743 (1982); p. 314, Chayei Sarah 5743 (1982); pp. 329-330, 10 Teves 5743 (1982); p. 395, Bereishis 5752 (1991); Sichos Kodesh 5738, Vol. 3, pp. 493-494, Yechidus with the Gerrer Rebbe, 9 Elul (1978); Audio of Yechidus [] 6:01-9:43.

Rama on Shulchan Aruch 329:6. See Mishnah Berurah 329:15, citing Ohr Zarua Shabbos 84:13. See also Igros Kodesh, Vol. 33, p. 102, Letter #12,313 to Rabbi Aizik Schwei, dated 3 Teves 5738 (1977); also printed in Karasi V’Ein Oneh, Vol. 2, p. 466.

10.

41:29-39.

11.

In fact, Israel’s enemies often choose to attack it on Shabbos and holidays given that the Jewish people are more likely to be celebrating on those days and are thus more vulnerable to attack. Rabbi Yoel Bin-Nun* has observed that many of Israel’s wars can be referred to by the names of holidays. For example: the Rosh HaShanah War commemorates the outbreak of the Second Intifada; the Yom Kippur War commemorates Israel’s war in 1973; the Simchas Torah War commemorates the 2023 Hamas Massacre; Operation Defensive Shield was sparked by a terrorist attack on the Seder Night in 2002.
*Rabbi Yoel Bin-Nun is an influential Israeli rabbi, educator, and scholar who fought in the Six-Day War and the Yom Kippur War. He played a significant role in the religious Zionist movement and the establishment of Jewish communities in Judea and Samaria. He shared these observations in lectures after the onset of the Simchas Torah War and in conversation with the author.

12.

See Exodus 31:13.

13.

Shulchan Aruch Orach Chaim, 329:7; Alter Rebbe’s Shulchan Aruch, Orach Chaim 329:7, see also Terumas HaDeshen #156.

14.

See Mishna Berurah 329:17; Piskei Teshuvos 329:6; Shemiras Shabbos K’Hilchasah 41:36, 37, 39.

15.

See Shulchan Aruch Orach Chaim, 306:14 and Alter Rebbe’s Shulchan Aruch 329:10 which rule that one is obligated to violate Shabbos in order to rescue a Jew who has been kidnapped. See also: Piskei Teshuvos 306:32.

16.

Karasi V’Ein Oneh, Vol. 1, pp. 230-231, 24 Teves 5738 (1978).

17.

Karasi V’Ein Oneh, Vol. 1, p. 230, 24 Teves 5738 (1978). Here, the Rebbe is responding to the claim that since we are in exile, we cannot engage in self defense. The Rebbe notes that the halachah clearly teaches that we may defend ourselves in exile, clearly demonstrating that this claim has no basis.

18.

Genesis 27:22. This verse indicates that Jews engage in battle through prayer, using their “voices,” rather than wielding weapons with their hands.

Rabbi Elisha Pearl is a writer and researcher at the Sichos In English institute. He has lectured and written extensively on Jewish Law, Philosophy, and Mysticism, and holds Rabbinic ordination from Rabbi Zalman Nechemia Goldberg and Yeshiva University, where he also did graduate studies in philosophy and psychology.

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Yoni Nebraska December 29, 2025

I agree and appreciate the guidance being provided here though, as a student of history and an observer of human behavior I do realize an increasing need for Jewish communities and Jewish families to be prepared and trained to protect themselves and those around them. I have spent my life working in emergency and critical care medicine. I’ve never altered my efforts to save anyone based on color or race! I’ve literally spent my life trying to save lives! But I’ve realized there are far too many community members who have set themselves up to be easy victims. Though I view everyone as made in the image of HASHEM I do realize there are growing numbers of people who desire to inflict harm or death. I have made it a point to get myself and family members trained and permitted for concealed carry. I realize many have trouble taking such a step but hopefully more will realize the necessity of this preparation. Organization, planning, & Rabbis granting carry to help protect our servic Reply

Gabrielle December 30, 2025

in response to Yoni:

To be well trained is in protection of life which you regularly demonstrate in your profession and now in personal recognition of the growing dangers. I cannot understand the pacifist orientation of so many other Jews. While appearing to underwrite life, leaving your life and those of family members and the greater community without reasonable forms of self defense, seems to be a statement of affording greater value to the lives of perpetrators. Our enemies calculate that as weakness and act accordingly. Even though many Jews reside in NYC and greater the greater New York area, they often seem without fundamental street smarts. The days of such situational indifference are over. According to G-d, our lives are of inestimable value and we should operate in protection of them and those of our loved ones as our highest priority. I am glad you have shared this with others. Being strong is not being violent and protection is not undue aggression but a necessary response to threats! Reply

Steven Kovner USA December 21, 2025

1) Implications in basing security on life-saving principles. When someone or some group says they are out to kill you, take their word for it and kill them first, even if they are not capable of carrying out the threat at that time. For example, destroying Iran's nuclear program BEFORE they get nuclear weapons.
2) About applying this to Diaspora communities. This gets complicated because true self-defense could go against local authorities. Jews have been arrested for protecting Jewish sites against mobs. There is still hope in some places (most of the US; NYC unfortunately excepted), but not so much in London, France, Australia. Reply

Howard L L King Posen December 21, 2025

I think we are evolving and should discuss these issue to confirm the best possible outcome for the future generations to come. Reply

S UK December 20, 2025

B"H
The political climate of today, with the rise in antisemitism, Jewish people must be vigilant and aware of their surroundings and people in their locality. Particularly after the recent Manchester UK, Yom Kippur and Australia Bondi Beach, Chanukah. Taking preventative measures, whilst still being joyous and celebrate.
Governments have been too complacent and allowed terrorists to publicly march and chant antisemitic slogans, much to the detriment of Jewish wellbeing and safety.
Terrorist target Jewish holidays to get a bigger impact on a global level. People must not let this create despondency. Rise up, celebrate and prepare for self defence. Let the enemy see your strength, as the enemy can only lurk about in dark corners secretly plotting harm. They can only cause harm with small sporadic attacks, which shows their weaknesses. Support Israel and overtly celebrate, practice more Judaism and show the world your pride in being Jewish, bringing more light into this world. Reply

Felipe de Jesus Zamudio Alejandre San Antonio, coayuca, Puebla, Mexico December 20, 2025

In case we see danger, like in Australia, we need to take action like Amhed did because if we wait untill we know they want to kill us it would be too late.

I an environment of antisemitism we need to take precautions to avoid victims. Reply

Marina December 20, 2025

1. The pikuach nefesh principle, due to its general humanity, is a good example for everyone to follow and improves the status of Israel within the international community.
2. Responsibility for protection of the Jewish diaspora should not be left to the local governments, we need some political representation anywhere, even outside of Israel. Reply

Herja Josiahssen December 20, 2025

1. It ensures that the emphasis is on “people” rather than “things,” which fulfills the commandment to love your neighbor as yourself. It also makes living in the diaspora possible by not leaving those living outside of Israel without defense. It also shows to enemies that you value the lives of your people as of first importance, which displays both love and strength.
2. This is a difficult question to answer, since most of the time the response will be better left to law enforcement after the initial assessment of the threat. I think the guidelines given in class will suffice, but that the “armaments” picked up will be more conceptual most of the time, and look more like civilian life (security guards, 911 calls for police service, concealed carry permits, lobbying the government, etc.) Reply

Yoni Nebraska December 29, 2025

in response to Herja Josiahssen:

Very wise advice! We must guard our communities. We must remember the importance of being a light to the nations! But we cannot depend on calling 911 for protection. Usually, once law enforcement arrives after a 911 call the damage is done! We must be proactive to guard our 2 most important assets: our people and the Torah! Reply

Willy Kazadi Brussels /Belgium December 19, 2025

1.Jewish People has as Land Israël-Holy Land and this one has its meaning when Jewish Lives in there are very well defended and proteced. First Jewish Lives and then Holy Land. The Holy Land is and will be respected and honored when Jewish Lives are very well defended, respected and honored.
2.This principle will be applied to Jewish communities in the diaspora today with the collaboration of the local security and Jewish security experts in the countries where the Jewish communities are located. We still continue praying for the protection of Jewish People all over the world, as well in the Holy Land. Amen !!! Reply

Richard Canada December 18, 2025

A great course on the halachah of Jewish laws and life. It is clear that the mitzvah(s) from the Torah protect human life but unclear (to me) and a hard decision to make in a real life situation, as to where to draw the line(s).
Looking forward to another portion of your course. Thank you. Reply

Sarah Chile December 19, 2025

in response to Richard :

Dear Richard, dear Johana, (see also my previous comment which is here), I think the rule is very clear, if we look on the overall meaning and after taking all the elements together. The comment on " the intruder without aim to kill ", is only a comment to show the importance of Shabbos. It is not meaning that we have to start thinking first, if an intruder in a synagogue or in a house is going to kill someone or not, before stopping him/her from exploding everything in the air. So it is not a rule to follow! It is only an ethical comment. Why: because it should be obvious that it is impossible to go ask the intruder if he plans to kill or take few hostages or not and it is also impossible to know that by yourself. Even a child or teenager can go and kill people. Everyone can have a bomb. People kill others and themselves for jihad.Therefore one must protect life always and act preventively. For example do not allow intruders to enter at any time. Reply

Raul Rabinovici Petach Tikva December 18, 2025

A. Comment below: This class emphasizes …
In Israel, there's a saying, clearly a bitter joke: "No Jews, no terror attacks!" Therefore, if the only principle is 'Pikuach Nefesh' (the saving of a life), it could be that the most effective way to save Jewish lives is to move them, all of them, from the Land of Israel to the USA!
Clearly, this solution is unthinkable. Therefore, it may be that thinking solely according to the principle of 'Pikuach Nefesh' is not enough, because otherwise, one arrives at absurd conclusions. According to Judaism, there are three things one must not transgress, even at the cost of one's life: idolatry, murder (bloodshed), and forbidden sexual relations. Another very important factor to consider is the danger of assimilation. It is a fact that in the Diaspora, assimilation is extremely significant, whereas in the Land of Israel, it is minimal.
Therefore, defending the Land of Israel is also a principle of the utmost importance, even at the cost of life!
B. Comment below: How might this principle apply to Jewish communities in the diaspora today facing security threats?
This is a difficult and complicated question: In the Diaspora, there are the police forces of non-Jewish nations, who are supposed to protect the Jews. It does not seem possible to establish Jewish 'self-defense' units. Therefore, it may be that the best defense for Jews in the Diaspora is to make Aliyah to the Land of Israel! Reply

Sarah Chile December 21, 2025

in response to Raul Rabinovici:

B"H, Dear Raul, in general terms the association of a land to a people is always done based on historical and archeological proof that these people lived there and had a State before occupations of their land occured. But, "Pikuach Nefesh" still applies, because if the Jews all go live in USA, their culture and language may dissappear after long time and they themselves may be killed systematically if USA turns to an enemy. Also I think that the Rebbe talks from a different perspective: his view starts from that Jews have again their State back, since 1948 and that he must help them find out what to do as next. He has seen that if Israel gives away land of Gaza, Golan, Judea, Samaria to the enemy, not only some lifes will be lost, but all Jewish lifes may be lost (in future time). He probably said that also because some Jews misinterpret holy texts and do nothing waiting for M. to come. Those will be even against M. ! as it will take long to know who he is. It is crucial to avoid that. Reply

Raul Rabinovici Petach Tikva December 23, 2025

in response to Sarah:

You write: "in general terms the association of land to a people is always done based on historical and archeological proof that these people lived there and had a State before occupations of their land occurred."
In my humble opinion, the people of Israel are a unique nation among the nations of the world. The connection between the people of Israel, the Land of Israel, and God (HaKadosh Baruch Hu) is a spiritual connection, a miraculous connection, a holy bond sanctified by God Himself. In my humble opinion, all of Judaism, and the renewed settlement of the Jewish people in the Land of Israel, are based on this spiritual connection between the people of Israel, the Land of Israel, and God.
The historical and archaeological proofs come after the spiritual connection. The people of Israel built a spiritual edifice: the Torah, the Mishnah, the Gemara, and all the holy literature. It is not the material of the bricks that determines, but rather the spirit and the Divine Providence of God Reply

Sarah Chile December 23, 2025

in response to Raul Rabinovici:

Dear Raul, I fully agree with what you write, (that the Divine connection is the crucial factor and all the other things that you write) and it is very nice what you write. But most people (secular for example, or muslims) do not accept that. So I meant the general definition that holds for secular people. The western civilizations are full with secular people and Christians, from which most also do not agree with what you write. Therefore it is best to use all arguments, to convince everyone according to his or hers ability to comprehend a situation. Best wishes, Reply

Raul Rabinovici Petach Tikva December 24, 2025

in response to Sarah:

A. The history of the people of Israel is entirely exceptional, no other nation returned to its homeland after two thousand years of exile.
B. The only document that backs this act is the Torah.
C. There is no chance of convincing the nations of the world of the justice of our cause, because they do not believe that the Land of Israel is the inheritance of the Jewish people, given to us by God Himself.
D. Therefore, we, the Jews, must be convinced of our justice, of our right to the Land of Israel.
E. [Genesis 25:23, Targum Yonatan]: "And the LORD said to her: Two nations are in your womb, and two kingdoms from your womb shall be separated. And one kingdom from the other shall be stronger, and the elder shall be subservient to the younger—if the sons of the younger keep the commandments of the Torah." Therefore, our destiny, the destiny of the people of Israel, is in our own hands; it depends solely on us! Reply

Sarah Chile December 25, 2025

in response to Raul Rabinovici:

Dear Raul, yes! Jews must be convinced of their justice and resolve their problems without waiting from other States. This is work for Tikkun Olam (Israel is included!). The biggest logical error many Jews do is to think that Arabs have a right to live in Israel Judea Samaria Gaza, because they were born there. However these Arabs are descentents of the previous occupiers of Eretz Israel, so they must go home to Jordan and other Muslim states. Israel must achieve sovereignty and full control of its Land remove internal enemies and fight external enemies, despite international rejection, and in next generations it can seek for the international recognition. Israel should assure the own Land as of 1967 and control it fully removing the enemies. There are several ways to do that and this will lead to peace. It will show to other nations that Jews can defend their interests. This is the only real pikuach Nefesh for Jews in and out of Israel. (See this lecture). Reply

Raul Rabinovici Petach Tikva December 25, 2025

in response to Sarah:

I agree with you!
You write, "This is work for Tikkun Olam (Israel is included!)."
In my humble opinion, it is incumbent upon us, the Jews, first and foremost, to repair ourselves! Afterward, there will be time to engage in "Tikkun Olam."¹ We should not perform "Tikkun Olam" at our own expense. There are still many, many things we must repair within ourselves, within the State of Israel, and within the Jewish people.
Tikkun Olam: A Hebrew phrase that literally means "repairing the world." In modern Jewish thought, it has come to signify social action and the pursuit of social justice. I argue for a focus on internal "repair" (Tikkun Atzmi - self-repair) before or alongside the external "repair" of the world.
The poor of your own city come first! This is a Jewish principle meaning that our primary obligation for charity and support is to our local community and those closest to us, before extending help to others.
Shabbat Shalom U'mevorach! Wishing you good health and only good news! Reply

Johanna December 17, 2025

"if the attackers have not yet arrived, but merely intend to come, Jewish defenders must preemptively take up arms [and neutralize the threat]."

Could the ability of reading intentions slip us as human beings? with mechanisms as complex as trauma response, fear, projection, etc. could our reading of the intentions of the attackers lead us to drift into the tunnel vision? How do we mitigate the risk of our own human nature misleading us in judgment. Reply

Sarah Chile December 17, 2025

B"H, thank you Rabbi Pearl for the very nice lecture! Exercice 1: I think that the "rule", that if the intruders only wants to steal, one is not expected to face them on Shabbos, is only an ethical lesson which is there in order to explain that keeping Shabbos is more important than loosing some property. However, it is not actually a rule to apply in reality, because in the reality it is impossible to know the exact aim of the intruder and if an escalation can occur leading to loss of life. Therefore in practice one must always defend from intruders in all circumstances, in all geographical coordinates and all days. This includes prevention. Zero risk tolerance is the correct choice. 2) The Jews in Diaspora have to defend themselves and prevent attacks in more active and organized way. In addition they must do outreach to people to explain the Jewish position and explain the lies that lead to attacks against Jews. This must happen also via diplomatic ways with each Embassy of Israel. Reply

Gabrielle December 17, 2025

It is foolhardy to ascribe minimal intentions against life by relegating a break-in as only after the occupants possessions. However, during a break in, the victim becomes a witness thereby endangering the culprit's escape from both the residence and prosecution and depending on the perpetrator may decide to murder the occupant/s removing any chance of being arrested. As far as I am concerned, the borders of one's home are like the borders of the land and require vigilant, thorough defense whether or not it is on Shabbat; after all, in both cases the inhabitants are Jews. Another life should never be more important than your own and certainly not as we live with murderous marauders everywhere who clearly state their intentions to destroy us all. G-d places the highest value upon life and who are we to counter that ever! Reply

I February 1, 2026

in response to Gabrielle:

“G-d places the highest value upon life and who are we to counter that ever”
We only know G-d by the Torah so we only know that He places great value to life based on the Torah, and so, if according to the Torah you have to do something that seems to contradict that value in your own understanding then that doesn’t mean you don’t do it. It means you don’t understand G-d, which honestly makes the most sense. And Torah/G-d is the most Fair and Just and Kind so it would be ridiculous to say that you value life more than G-d and that you know better. Reply

Ari December 17, 2025

BH! Amazing course and instructor as always! So excited for more of this and all your courses :) So blessed! Thank you and Moshiach now :) Reply

D Over there December 15, 2025

Great! Reply

Talmudic Context

The Halachic Verdict

Risk Assessment

Risk Tolerance

Well-Meaning Passivity Is Not an Option

Exercises:

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