Our noble war: Israel's soldiers must uphold dignity of themselves, Palestinians - opinion

Abraham ignited a revolution of consciousness that would forever reshape the spiritual landscape.

Amid a world steeped in idol worship and fragmented faiths, he dared to embrace a single, transcendent God. With faith blazing within him, he was called to journey to the Land of Israel, a place from which he could illuminate the world with his profound vision of monotheism.

Convince, don’t conquer

There are two paths to spreading ideas: by conquest or by conviction. You can force others to comply through power, or you can persuade them through education and inspiration. Abraham embraced the latter. He journeyed through the land, erecting altars and shrines, proclaiming a vision of a single, unified God who embraced all the world’s diversity and contrasts.

Abraham sought no wars, no conflicts. His mission was to bring peace and welfare to a fractured world still reeling from the devastation of the flood and the confusion of Babel’s collapse. His calling was one of healing, not of conquest.

Truth need not be imposed at the edge of a sword. Absolute and timeless truths find their way into human hearts, compelling with their own innate power. Abraham was not interested in waging war to further his revolution of belief. When conflict erupted among four oppressive tyrants and five weaker empires, Abraham refused to join, even though victory could have granted him vast influence and large populations to inspire toward his faith.

In ancient times, military victory meant acquiring the allegiance of subdued populations, and such triumph could have propelled Abraham’s mission. But he had no interest in war; his faith was not born of conquest. Instead, he trusted in humanity’s capacity for awakening, awaiting the day when hearts would open to his message. Even when humanity falters and reveals its darkest face, Jews steadfastly maintain the values we hope will inspire the world.

War comes to us

However, despite Abraham’s pacifist spirit, the war ultimately came to him. When his nephew was taken captive, Abraham had no choice but to enter the fray. Bound by unwavering loyalty – even to a nephew who had once distanced himself – Abraham could not stand idly by. Brothers do not abandon brothers to captivity. Compelled by duty and devotion, Abraham was drawn into a battle he had no desire to fight.

Once drawn into this world-spanning conflict, the war took on far-reaching significance beyond the rescue of a nephew. Abraham’s victory took on a universal dimension, aligning with his greater mission. By decisively defeating four oppressive tyrants, Abraham demonstrated that the oppression of weaker nations is neither inevitable nor justified. Centuries later, God would deliver Abraham’s descendants from Egypt’s mighty grip, once again reinforcing the truth that stronger empires have no right to enslave the vulnerable.

Abraham’s victory embodies a vision of justice and the defiance of oppression, echoing through the generations.

His act of restoring the four subjugated populations to their peaceful existence demonstrated God’s patience, even toward the wayward. Despite Sodom and Gomorrah being branded as sinful cities, God permitted Abraham to save them from destruction, granting a second chance. Tragically, they squandered this opportunity and continued in their corrupt ways, which ultimately led to their extinction.

Furthermore, Abraham exemplified selflessness in a world driven by greed, where possessions were seized through force. Rejecting any share of the spoils or war treasures, he stood as a beacon of altruism. Amid a violent culture of aggression and hostility, Abraham demonstrated the trait of humility, free of expectation for unearned wealth or “free lunches.” Faith is rooted not in taking but in giving.

Finally, during the war, Abraham encountered Malki Tzedek, a priest-king who had founded a community near Jerusalem devoted to the pursuit of moral perfection. Seeking to craft a better, more righteous society, they named their city Shalem, meaning “wholeness” or “perfection” in Hebrew.

Upon his arrival, Abraham was touted as one who deserved the blessing of the “God of heaven and Earth.” His visit taught humanity that without a divine moral code, human efforts at perfection inevitably fall short. God was not a distant creator residing in heaven but also the God of Earth, whose example guides ethical conduct and inspires a higher standard of moral integrity.

Though Abraham’s war began on a personal note, his role quickly grew into something far more universal. This battle was no longer just about family; it became a pivotal part of his mission to spread monotheism, uphold moral principles, and promote welfare.

Our broader war

Like Abraham, we too have been thrust into a conflict with implications far beyond our personal concerns. As Abraham, we carry no agenda of conquest or expansion. We seek only to live peacefully in our ancestral homeland, to settle where our history began, and to achieve a lasting peace with those who recognize our ancient rights and hopefully inspire others with our values and lifestyles.

In response to a vicious attack, we rallied to defend our people and homeland from genocidal threats. Yet it has become abundantly clear that this struggle carries broader implications. We are opposed by false priests who speak in the name of a god who does not exist. God is neither angry nor vengeful, nor does He desire the murder or suffering of innocents or “infidels.” Our fight is to restore the true image of a compassionate God, one who embodies mercy and justice.

Post-modern culture has lost its ability to discern truth, and this erosion threatens our values and our democracies. Baselessly accused of ridiculous crimes, we relentlessly struggle to restore the concept of truth and of objective morality. In a landscape clouded by deception, we strive to uphold integrity and clarity.

Like Abraham, our conflict began for national reasons but has swiftly evolved into a larger confrontation of ideas. This is not merely a war over boundaries and security; it is a struggle of significant international proportions, aimed at restoring moral and religious clarity. We battle not only for our existence but also for the principles that define humanity’s highest values.

Maintaining nobility

We must recognize that we battle for larger and more noble ideas. In 1967, during the Six Day War, a brave force of paratroopers engaged in intense hand-to-hand combat for four hours to liberate Ammunition Hill, finally linking up with other units at the deserted Ambassador Hotel.

Exhilarated but exhausted, some soldiers rested on the lavish couches and chairs, while others approached the display cases, tempted to take expensive jewelry and watches as souvenirs. Capt. Giora Ashkenazi, a legendary platoon leader in the fabled Unit 55, stood resolutely by the display, warning his soldiers not to take any treasures.

“We are fighting this war on behalf of Jewish history,” he declared. “The moment we take these treasures, we will shift our focus to selfish interests and begin to fracture among ourselves.” Tragically, Ashkenazi was killed in combat the day after he reminded his soldiers that their battle had larger moral and historical implications.

As we wage our noble and historic war, we must be equally vigilant morally. Our soldiers must abstain from base behaviors – such as unnecessary graffiti, vandalism, and mocking actions that ridicule the Palestinian population. By and large, they have taken the high road and avoided coarse behavior; however, even isolated actions can tarnish the dignity of our cause.

We should remember Abraham and his commitment to moral principles.

We must honor Ashkenazi and his vision for a just and noble struggle.

We fight for Jewish history and lofty ideals, and we must uphold the purity of our mission, and the nobility of our struggle.

This conflict represents deep ideals and carries the burden of historical truths. We must wage it with clarity of vision, unwavering moral conviction, and noble behavior.

The writer is a rabbi at the hesder Yeshivat Har Etzion/Gush, with YU ordination and a master’s in English literature from CUNY. His most recent book Reclaiming Redemption: Deciphering the Maze of Jewish History (Mosaica Press) is available in bookstores or at www.reclaimingredemption.com.