From Esther to the Hasmoneans: Responding to threats in a modern world

The Torah passages and Israel's holidays are full of important messages that are relevant and empower our day-today lives. Rabbi Shai Tahan, head of the Sha'arei Ezra community and head of the Arzi HaLebanon teaching house, opens the gates for us to understand these messages, from their source, in a clear way. This week - From Esther to the Hasmoneans: Responding to Threats in a Modern World.

Though the two holidays maintain many similarities, there are several apparent differences between Purim and Chanukah that merit understanding. This not only helps us comprehend the historical events, but also imparts valuable lessons on how to respond in our time and age. For instance, on Purim, Esther and Mordechai did not call upon the people to take up arms in times of danger and the potential annihilation of the Jewish people; instead, they advocated fasting and praying, relying entirely on Hashem's salvation. In contrast, during Chanukah, the Hasmoneans, found in a somewhat similar scenario, engaged in warfare. What distinguishes these approaches? 

Understanding these differences will also enable us to discern whether the wars and conflicts we face today should be addressed solely through prayer and fasting or also through active means of defense and fighting.

There are several clear differences to consider:

1. During the events of Purim, the Jewish people were scattered across the world, residing in hostile lands where they lacked any means of self-defense. The decree against the Jews was an ominous one: the entire world would unite in a massacre of the Jewish people on a designated day, leaving them with no option for defense or escape.The odds were overwhelmingly against them, leaving no room for a natural course of victory. In such dire circumstances, Esther and Mordechai advocated prayer and fasting as the only viable choice. On the other hand, during Chanukah, the Jewish community was in the Land of Israel, facing an external enemy. Despite the enemy's numerical and military superiority, the situation allowed for proactive efforts. In situations where one can make efforts (hishtadlut), reliance on Hashem is coupled with taking action, maintaining faith that Hashem will ultimately provide salvation.Just as we find that Yaakov, who faced danger from his brother Esav, besides praying, also prepared to engage in war since he had the ability to do so, even though he was outnumbered by Esav's people.Similarly, today, when facing a brutal and vicious enemy, there is a need to engage in self-defense as a form of hishtadlut, especially considering that the Jewish people are unified in one place and well-armed.
2. Another distinction between the holidays is that on Purim, although the decree targeted the physical elimination of the Jews, they didn’t look to defy and abuse our daughters, prompting the nation to turn to Hashem for help. Conversely, during Chanukah, the threat went beyond mere killing, involving the violation of Jewish women. The Rambam (הלכות חנוכה פ״ג ה״א) observes that in the Second Temple period, the Greeks not only plundered our possessions, but also violated our daughters, imposing severe oppression on the Jewish people. This underscores the imperative for nations to recognize that encroaching upon our daughters is a red line that Am Yisrael will not tolerate. This principle is vividly illustrated in the story of Shimon and Levi when Dinah was kidnapped by Shechem ben Hamor – they took decisive action without hesitation, despite the genuine peril they encountered from the surrounding nations, as Yaakov had cautioned them.The rationale behind the strong response to the violation of our daughters is that our children and daughters are defenseless, completely relying on our protection. When someone entrusts their well-being to you, there is a moral obligation to fulfill the task of safeguarding them and eliminating the oppressor.Needless to say, in today's context, when the subhuman enemy attacked our daughters and children, we cannot stand by idly at any cost.
3. Another evident difference lies in the essence of the wars. There are two types of wars: one is a conventional conflict with a tangible goal, often centered on territorial gain, and the other is a religious war, where the objective is to eliminate those who do not share the same belief or religion. This distinction is evident in the cases of the Greeks and the Persians.

In the Purim narrative, Haman and Achashverosh did not wage a religious war. Their aim was to eliminate the Jews based on the belief that they were a detrimental presence in the world, necessitating their removal. Conversely, during Chanukah, the conflict revolved around the Jewish religion. The Greeks sought to compel the Jews to alter their beliefs and abandon the Jewish religion.

The clear takeaway is that in a religious war, where the very essence of our beliefs is at stake, taking up arms to defend our religion becomes imperative. However, when the threat is solely to our lives, turning to Hashem in prayer and reliance becomes the primary course of action.

The apparent reason is that in a religious war, our primary aim is to seek the honor of Hashem, and we are willing to sacrifice ourselves for His cause. In contrast, in a conventional, non-religious war where our honor and destiny are at stake, we often expect Hashem to intervene on our behalf.

Clearly, today's conflict is a religious war, where the enemy not only seeks to convert all people to their religion but also aims to eliminate those who oppose it.

This article was written in cooperation with Shuva Israel