Shabbat Balak: What the Torah Teaches Us About Waging a Moral War

In our current section of the Torah, as the tribe of Israel makes its way towards the Promised Land, they encounter three very different situations that cast light on the attitude towards war and its conventions. The rules that applied 3,000 ago regarding the Canaanites no longer apply today — and it would be ridiculous to compare their standards to ours today.

Many of the conventions and rules we take for granted are recent — and states and groups still excel in the sort of barbarism even the ancients avoided (Hamas is case in point). Nevertheless, there are lessons we can learn.

Moses sent messengers to Edom, the descendants of Esav, asking for safe passage through their land (Numbers 21:21-22). He was expecting a positive response given the family connection, but Edom refused and sent a large army to block them. Israel decided not to fight and was forced to detour. The Canaanites saw this as a sign of weakness — so they attacked and took captives.

This time, Israel responded with force and destroyed their cities. Yet despite the victory, there was rebellion in the Israelite camp. Internal politics was a problem even then, as both sides argued about tactics.

When Israel requested passage from Sichon, King of the Amorites, a similar approach was taken. However, when Sichon came out to fight, the Israelites were commanded to destroy him completely, as was later done with Og, King of Bashan. Finally, they meet the Midianites, who present a much more serious existential challenge.

The Book of Devarim expands on this narrative to include Moav and the Ammonites descendants of Lot. One sees a reluctance to fight them as well as Edom, because they were both descendants of Abraham’s family. One wonders if Palestinians today ought to count as family.

In the 40th year of their journey, the Israelites sent messengers to Sihon, king of the Amorites, saying: “Let me pass through your country.” “Then I sent messengers from the wilderness of Kedemoth to King Sichon of Heshbon with an offer of peace (Deuteronomy 2:26).”

Moses’ offer of peace to the Amorites seems to contradict an earlier direct Divine command. God told Moses, “See, I give into your power Sihon the Amorite, king of Heshbon, and his land. Begin the occupation; and engage him in battle (Devarim 2:24).” The purpose of having the Israelites convincingly defeat the Amorites was as a deterrent.

“This day I begin to put the dread and fear of you upon the peoples everywhere under Heaven (Devarim 2:25).” Victory against the mighty and renowned Sihon would elevate the Israelites’ martial reputation in advance of their expected war with the Canaanite nations that they had been told by God to dispossess.

God’s instruction for the Israelites to wage an aggressive and unprovoked war against the Amorites stands in contrasts with avoiding provoking the Edomites ( Devarim 2:5) and refraining from harassing the Moabites (Ibid 2:9) and Ammonites (Ibid 2:19).

Approval of Moses’ actions is implicit in the Torah’s subsequent legislation about warfare. “When you approach a town to attack it, you shall offer it terms of peace (Ibid 20:10).” Later Joshua followed the precedent set by Moses and extended an offer of peace to the nations living in the Land of Canaan. Joshua gave them the choice to leave voluntarily, make peace, become a tributary, or wage war. The Girgashites evacuated to Africa, the Gibeonites made peace, and the 31 other Canaanite potentates waged war and lost (Yerushalmi Shevi’it 36c).

Throughout Jewish history, some authorities have favored pacifism, from secular Brit Shalom in Mandate Palestine to Satmar Rebbe Joel Teitelbaum. And one can find passages from rabbinic literature of those who wish to steer Jewry away from militarism.

And yet, sometimes war is a necessity for survival. These examples of different strategies and reasons for war, illustrate the complexity of warfare and the danger of seeing them all as equally bad.

World Jewry and the modern State of Israel follow Moses’ example. We have our emissaries who talk to the adversary, who seek to avoid conflict or resolve it. But when talks fail, the armed forces stand ready to achieve victory. But if we are forced into war, we regret the loss of all lives and we are commanded to preserve our sense of humanity and mercy whenever we can.

The author is a writer and rabbi, based in New York.

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