"When you go out to battle against your enemy and you see horse and chariot - a people more numerous than you - you shall not fear them, for HaShem your G-d is with you, who brought you up from the land of Egypt. It shall be that when you draw near to the war, the kohen shall approach and he shall speak to the people."
A person who wants to taste the holiness of the Temple should visit a camp of war. For it is only in these two 
The "kohen anointed for war" is second only to the High Priest in many areas of Jewish law.
places that the Torah calls them kadosh - holy. It is only in these two places that an anointed kohen is present. In the Temple service, the High Priest would be anointed with the anointing oil, and in the Israeli army camp the "kohen anointed for war" was also anointed with the special oil. The "kohen anointed for war" is second only to the High Priest in many areas of Jewish law, sometimes even taking preference over the deputy High Priest.
Now that we have seen how esteemed and holy the Israeli army camp is considered by HaShem, we must ask: What type of war does the Torah discuss here when the "kohen anointed for war" releases from army service one who just got married, one who planted a new vineyard, but has not eaten from its fruits, and one who has just built a new house? It is a voluntary war, a war that takes place outside the Land of Israel, when there is no threat to the people of Israel. But when there is a danger to the people of Israel in the Land, that is a milchemet mitzvah - an obligatory war - where all go forth, 'even a bride and a groom from their wedding canopy.'
What is the nature of the wars facing the Jewish people today in the Land of Israel? Without a doubt, they are in the category of an obligatory war, where even a groom and bride must go out to battle, as the Rambam writes: "What is a obligatory war? Wars against Amalek and wars defending Israel from attacking forces." ("Laws of Kings", Ch. 5)
It is interesting to note that the very nature of the commandment of an obligatory war differs from all other commandments in the Torah. All of the 613 commandments are not by nature dangerous to keep; there is usually no danger in keeping Shabbat, for example (unless one eats too much cholent...). Or take, for instance, sitting in the succah; in most cases, it does not entail any danger at all.
Yet an obligatory war, by its very nature, is dangerous. Every second that a soldier is in the field is a constant danger to himself. In war, people get injured and killed, but still the Torah commands us to go to battle and fight; and in an obligatory war there are no exceptions, not even for a groom from under the canopy - he, too, must go.
So why is it that so many are so quick to exempt themselves, for whatever reasons, from this mitzvah, while the burden falls on those who serve and defend the Jewish Land?
It is about the wars that face Israel today that the Talmud states: "Wars are the beginning of the Redemption." The only time in the entire Talmud that the expression "beginning of Redemption" is used, is with regard to wars involving Israel. This, without a doubt, can only refer to the wars facing the State of Israel today, since for the past 2,000 years we have had no army to fight with. When it comes to our wars, in our day, there are no excuses: no new house, no new vineyards, not even weddings - all go out to sanctify G-d's Holy Name.