The Torah previously addressed the problems and challenges that abound during the course of warfare. The Torah here does not seem to be speaking of physical war, but rather of spiritual war. The term “machane” is different from the term “milchamah.” We are referring here to one’s own “machane,” camp, one’s peace of mind and spiritual values – not the enemy’s. Hence, the Torah says, “You shall guard against evil.” This suggests that the only time one needs shmirah, “protection” is when he goes out. This is obviously not true. Chazal state that the Satan is particularly active during times of danger. Thus, one should be extremely careful whenever he separates himself from the Klal, community.
In the Yerushalmi, Shabbos 2:5 Chazal ask a noteworthy question: Why does the Torah emphasize the need for shmirah only when one leaves the camp? Is it not imperative to be on one’s guard at all times? They respond that the Satan is overly active during times of danger. Horav Moshe Swift, zl, comments that the term Satan never refers to those who oppose us by aiming for our physical annihilation. The Satan takes a more subtle approach. He waits until the person is outside of the Torah camp, when his defenses are down, when his spiritual values are vulnerable, when his entire Torah lifestyle is at risk. The Satan strikes specifically at a time when one is not surrounded by the Torah community, when the support that encourages and maintains all of us is not accessible. The Torah addresses such situations and enjoins us to be ever vigilant, lest we fall into the clutches of the yetzer hora.
If one remains “within” the Torah community, if he is not exposed to the adversity and cynicism that permeate the social circles of the secular world, then the need does not arise. We are admonished to guard ourselves particularly when communal and social pressures demand that we must interface with the world “out there,” when we must come in contact with a culture that is — at best — not in consonance with Torah dictate.
Probably one of the biggest problems is the orthodox Jew, who — as a result of his insecurity – attempts to outdo his secular counterparts. We should realize that actions which are unbecoming a Torah Jew degrades orthodoxy and flaws the brand of Judaism – which our ancestors died for. It is unfortunate when the Jew who attends a Minyan in the morning and even goes to a shiur, proceeds during the rest of the day in a manner unbefitting his Torah orientation. This is blatant chilul Hashem! We must stand out as Hashem’s emissaries to the world, as examples of integrity, as paragons of virtue and as models of a nation committed to a heightened spiritual/moral perspective.
