The Torah portion of Shoftim contains the greatest concentration of laws of war. For millennia, these laws were mere relics of a long-lost golden era of Jewish history. Today, we have reascended the stage of Jewish destiny, and, once again, are privileged to breathe life into these ancient laws. Though our hearts profoundly yearn for peace, we stand vigilant and ready to defend our land and people.
Curiously, the laws of war are listed immediately after the Torah elaborates laws that govern Jewish society, such as the establishment of a judicial system and ensuring 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 moral societies that operate 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 practical. A society rooted in justice, fairness, and civility cultivates a stronger, more resolute military force.
Military success often hinges on the spirit and morale of its soldiers. Armies born from savage and lawless environments are little more than violent gangs, driven by base emotions like hate, greed, and bloodlust. These ignoble traits may spark a furious, fleeting burst of violence but they lack the endurance required for sustained conflict.
In contrast, soldiers driven by the defense of values worth preserving – principles of justice, the sanctity of life, and the freedoms of democracy – 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 something greater than themselves.
For example, the Allied forces in World War II framed their struggle as a battle for freedom, democracy, and human rights, in stark opposition to the totalitarian ideologies of their enemies. This moral framing infused the Allies with a profound sense of purpose and courage, energizing their troops and populations.
Similarly, during the American 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, for the generations who longed to walk this sacred land but never had the privilege, and for our descendants who will continue to dwell in the land of God.
This is not merely a struggle over territories and borders, but a battle fought to protect the enduring heritage of Jewish history. Additionally, we recognize that we are defending a society built upon principles and values that are intrinsically worth preserving.
Beyond providing a sense of purpose and mission, a civil and just society provides an additional military advantage. Societies that uphold human dignity also nurture human ingenuity. In an era where warfare unfolds not only on the battlefield but also in cyberspace and 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 of political propaganda. They launch attacks from civilian areas and cowardly hide behind human shields to manipulate and escalate the conflict for their own gain.
In stark contrast, our army is a reflection of our society, as it adheres to a rigorous moral code, dedicated to preserving life and minimizing civilian casualties. The IDF adheres to 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 who lacks any moral compass can be deeply frustrating. Our efforts to avoid collateral damage and protect innocent lives stand 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 conflict.
Despite the challenge of upholding a moral code while confronting enemies who act with savage brutality, we must remain steadfast in our ethical standards. Our army should reflect the values that define our society.
Our ethical code is deeply woven into our identity as the people of God 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. 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 God are not only creating a socially ethical 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 a steadfast commitment to defending a noble cause endure. In the end, the fleeting shadows of violence cannot overshadow the steadfast strength of true resolve.
Equal rights
The past 11 months since October 7 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. Qaid Farhan Alkadi, a Bedouin, was rescued after enduring more than 300 days of intolerable captivity. The entire nation celebrated his release, even as we continued to share in the unending pain of families whose loved ones remain in captivity.
In Israel, no one tempered their joy at his release 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.
Amid 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 Alkadi’s rescue reminded us.
The joy at the return of a Bedouin hostage also underscores that our conflict is not with Islam as a whole. It is with the fundamentalist and radical factions that have perverted Islam into a machine of bloodlust and carnage.
They have tarnished the image of a compassionate God, replacing it with a bellicose 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 Islam does not share in these crimes. Muslims who seek to live peacefully alongside us, whether as neighbors or as citizens within the State 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.
The writer is a rabbi at the hesder Yeshivat Har Etzion/Gush, with ordination from Yeshiva University and 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), on religious responses to October 7, as well as the soon-to-be published book Reclaiming Redemption: Deciphering the Maze of Jewish History (Mosaica Press).