The Torah portion of Shoftim contains the greatest concentration of laws pertaining to war. For millennia, these laws were mere relics of a long-lost, golden era of Jewish history. Today, we have re-ascended the stage of Jewish destiny and are once again privileged to breathe life into these ancient laws. Though our hearts yearn for peace, we stand vigilant and ready to defend our land and our people.
In a curious way, the laws of war are listed in the Torah portion immediately after it elaborates the laws that govern Jewish society, such as the establishment of a judicial system and the ensuring of due process before the law. The juxtaposition of social and judicial laws with those governing warfare is striking.
Noticing this odd juxtaposition, the Midrash comments that the merit of establishing a just and fair society contributes to military success. This statement carries both metaphysical and practical implications. On a metaphysical level, by establishing a moral society that operates under a system of law, we earn greater divine military assistance.
However, the connection between crafting an ethical society and ensuing military victory extends beyond the spiritual into the realm of the practical. A society rooted in justice, fairness, and civility cultivates a stronger, more resolute military. Military success often hinges on the spirit and morale of its soldiers. Armies born from savage, lawless environments are little more than violent gangs, driven by base emotions like hate, greed, and bloodlust. These ignoble traits may spark a fleeting burst of violence, but they lack the endurance required for sustained conflict.
In contrast, soldiers driven by the defense of values, such as justice, the sanctity of life, and natural rights, fight with selfless devotion and an enduring sense of purpose. They risk their lives not out of mere duty, but out of a profound commitment to safeguarding a civilization that stands for a higher purpose.
For example, the Allied forces in World War II framed their struggle as a battle for freedom, democracy, and human rights against the totalitarian ideologies of the Axis powers. This moral framing infused the Allies with a profound sense of purpose and courage, energizing their troops and citizens alike.
Similarly, during the Civil War, the Union initially fought to preserve the United States, but after 1863, the fight evolved into a moral crusade to end slavery. This shift imbued the Northern cause with a heightened sense of righteousness, strengthening their resolve on the battlefield.
We are equally aware that we battle for a higher cause. We battle for the legacy of Jewish history, continuity, and for the previous generations who longed to walk this sacred land but never could, and for the generations to come, who will continue to dwell in the Promised Land. This is not merely a struggle over territories and borders, but a battle fought to protect the enduring heritage of the Am Yisrael. Additionally, we recognize that we are defending a society built on principles and values that are intrinsically worth preserving.
Beyond providing a sense of purpose, a civil and just society provides an additional military advantage. Societies that uphold human dignity also nurture human ingenuity. In an era when warfare unfolds not just on the battlefield, but also in cyberspace through technological innovation, a society that champions freedom and fosters creativity gains a profound military advantage.
{Ethical Warfare
We find ourselves entrenched in a profound battle of civilizations and cultures. Our adversaries fight with a cynical disregard for moral constraints, often exploiting civilian suffering as a tool for political propaganda. They launch attacks from civilian areas and cowardly shield themselves behind humans to escalate and manipulate the conflict for their gain.
In stark contrast, our army reflects a society that adheres to an ancient moral code, dedicated to preserving life and minimizing civilian casualties. Tzahal adheres to ruach Tzahal, a strict ethical code, which attempts to conduct operations in a manner that upholds the highest standards of humanity.
This moral commitment to the sanctity and dignity of life appears to place us at a significant disadvantage as we confront foes who engage in indiscriminate violence and target civilians without hesitation. The challenge of battling an enemy that lacks any moral compass can be deeply frustrating. Our effort to avoid collateral damage and protect innocent lives stands in stark contrast to our enemies’ tactics, which are driven by cruelty and a willingness to exploit the very people they claim to defend. This moral disparity not only complicates our strategic efforts, but also highlights the profound ethical divide that characterizes this battle.
Despite the challenge of upholding a moral code while confronting enemies who act with savage brutality, we must remain steadfast in our ethical principles. Our army should reflect the values that define our society.
Our ethical code is deeply woven into our identity as the people of G-d and is central to our Jewish mission. The fierce accusations of immorality leveled against us only underscore our historical mission of calling humanity to higher moral ground. In an effort to deflect this challenge, our enemies seek to tarnish our moral integrity. We must not allow them to succeed. We must hold firmly to the belief that the people of G-d are not only creating a morally just society, but are also upholding these values on the battlefield.
Additionally, we must adhere to our moral code with the conviction that, in the long run, it will also yield a military advantage. We are defending something truly worth protecting. Hatred and barbarism eventually fade, but pride and commitment in defending a noble cause endures. In the end, the fleeting shadows of violence cannot overshadow the steadfast strength of true resolve.
{Equal Rights
The past eleven months since October 7th have felt like an unrelenting nightmare. This week in particular was devastating, bringing the heartbreaking news of six of our hostages being brutally murdered.
Last week, however, offered a brief respite, a fleeting moment of joy and a powerful reminder of the society we have built and the one we are striving to protect. Farhan Elkadi, a Bedouin Arab, was rescued after enduring more than 300 days of captivity. The entire nation celebrated his release, even as we continued to share in the heartache of families whose loved ones remain in captivity. In Israel, no one tempered their joy based on the fact that he isn’t Jewish. He and his community have chosen to join us in the project of building a Jewish state in Israel.
Amidst the chaos and inequality of the Middle East, we have established a robust democracy that offers full and equal rights and opportunities to every law-abiding citizen, regardless of race, religion, or ethnicity. This is a society worth defending as his release reminded us.
Celebrating the release of a Bedouin Israeli underscores that our conflict is not with the followers of Muhammed, but with the fundamentalist and radical factions that have perverted Islam into a machine of bloodlust and brutality. They have tarnished the image of a compassionate G-d, replacing it with a bloodthirsty deity who supposedly revels in the death of innocents. These extremists have desecrated human dignity through their acts of mutilation and brutality. We are battling to eradicate this unholy and impious distortion of religion.
However, non-fundamentalist Muslims do not share in these crimes. Muslims who seek to live peacefully alongside us, whether as neighbors or as citizens of Israel, are not our enemies. We must be careful not to confuse our legitimate revulsion toward radical Islam with a general antipathy toward Islam itself. Islamophobia has no place in our society. May the mourners of the six hostages be comforted among the mourners of Zion and Jerusalem. n
Rabbi Moshe Taragin is a rabbi at Yeshivat Har Etzion/Gush, a hesder yeshiva. He has semicha and a BA in computer science from Yeshiva University, as well as a master’s degree in English literature from the City University of New York. He is the author of “Dark Clouds Above, Faith Below” (Kodesh Press) and of the forthcoming book, “Reclaiming Redemption: Deciphering the Maze of Jewish History” (Mosaica Press).
