This is a defensive war, What are the theological implications of a defensive war?
(ז) בַּמֶּה דְבָרִים אֲמוּרִים, בְּמִלְחֶמֶת הָרְשׁוּת. אֲבָל בְּמִלְחֶמֶת מִצְוָה, הַכֹּל יוֹצְאִין, אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ. אָמַר רַבִּי יְהוּדָה, בַּמֶּה דְבָרִים אֲמוּרִים, בְּמִלְחֶמֶת מִצְוָה. אֲבָל בְּמִלְחֶמֶת חוֹבָה, הַכֹּל יוֹצְאִין, אֲפִלּוּ חָתָן מֵחֶדְרוֹ וְכַלָּה מֵחֻפָּתָהּ:
(7) The mishna adds: In what case are all of these statements, with regard to the various exemptions from war, said? They are said with regard to elective wars. But in wars whose mandate is a mitzva, everyone goes, even a groom from his room and a bride from her wedding canopy. Rabbi Yehuda said: In what case are all of these statements, with regard to the various exemptions from war, said? They are said with regard to wars whose mandate is a mitzva. But in obligatory wars, everyone goes, even a groom from his room and a bride from her wedding canopy.
Can there be a modern obligatory war - as opposed to an elective war or a defensive war?
(ה) שְׁלֹשָׁה כְּתָבִים שָׁלַח יְהוֹשֻׁעַ עַד שֶׁלֹּא נִכְנַס לָאָרֶץ. הָרִאשׁוֹן שָׁלַח לָהֶם מִי שֶׁרוֹצֶה לִבְרֹחַ יִבְרַח. וְחָזַר וְשָׁלַח מִי שֶׁרוֹצֶה לְהַשְׁלִים יַשְׁלִים. וְחָזַר וְשָׁלַח מִי שֶׁרוֹצֶה לַעֲשׂוֹת מִלְחָמָה יַעֲשֶׂה.
(5) Joshua sent three letters to the Canaanites before entering the promised land: At first, he sent them: 'Whoever desires to flee, should flee.'
Afterwards, he sent a second message: 'Whoever desires to accept a peaceful settlement, should make peace.'
Then, he sent again: 'Whoever desires war, should do battle.'
Does our tradition reflect good wartime theory or a reflection of Jewish values? or both?
(א) כי תקרב אל עיר. במלחמת הרשות הכתוב מדבר.
(ב) אל עיר. ולא לכרך.
(ג) אל עיר. ולא לכפר.
(ד) להלחם עליה. ולא להרעיבה ולא להצמאיה (אולי "להצמיאה") ולא להמיתה במיתת תחלואים.
(ה) וקראת אליה לשלום. גדול השלום, שאפילו (מתים צריכים שלום, גדול השלום שאפילו) במלחמה צריכים שלום. גדול השלום, שאפילו [מתים צריכים שלום. גדול השלום,] שדרי רום צריכים שלום, שנאמר (איוב כד) עושה שלום במרומיו. גדול השלום, שחותמים ברכת כהנים בשלום. ואף משה היה אוהב שלום, שנאמר ואשלח מלאכים ממדבר קדמות, דברי שלום.
(1) (Devarim 20:10) "If you draw near to a city": Scripture here speaks of an optional war.
(2) "to a city": and not to a metropolis;
(3) "to a city": and not to a village.
(4) "to do battle with it": and not to reduce it by hunger, thirst, or plague.
(5) "then you shall call out to it for peace": Great is peace, for even in war peace is needed.
To blot out the name of Amalek might require the utter elimination of that tribe. Is this theologically necessary? Is it hyperbole?
(ד) צָרוֹר אֶת הַמִּדְיָנִים, לָמָּה (במדבר כה, יח): כִּי צֹרְרִים הֵם לָכֶם, מִכָּן אָמְרוּ חֲכָמִים בָּא לְהָרְגֶּךָ הַשְׁכֵּם לְהָרְגוֹ.
(4) 4 (Numb. 25:17) “Harass the Midianites”: Why? (As in Numb. 25:18,) “Because they are harassing you.” Hence the sages have said, “If someone comes to kill you, act first to kill him.”7Ber. 62b; Sanh. 72a.
(יג) כָּל הַיָּכוֹל לְהַצִּיל בְּאֵיבָר מֵאֵיבָרָיו וְלֹא טָרַח בְּכָךְ אֶלָּא הִצִּיל בְּנַפְשׁוֹ שֶׁל רוֹדֵף וַהֲרָגוֹ הֲרֵי זֶה שׁוֹפֵךְ דָּמִים וְחַיָּב מִיתָה אֲבָל אֵין בֵּית דִּין מְמִיתִין אוֹתוֹ:
(13) When a person could prevent a murder or a rape by maiming the rodef's limbs, but did not take the trouble and instead saved the victim by killing the rodef, he is regarded as one who shed blood and is liable for death. Nevertheless, he should not be executed by the court.
Ruach Tzahal:
(1) Human Life
The IDF serviceman will, above all, preserve human life, in the recognition of its supreme value and will place himself or others at risk solely to the extent required to carry out his mission.
The sanctity of life in the eyes of the IDF servicemen will find expression in all of their actions, in deliberate and meticulous planning, in safe and intelligent training and in proper execution of their mission. In evaluating the risk to self and others, they will use the appropriate standards and will exercise constant care to limit injury to life to the extent required to accomplish the mission.
(2) Purity of Arms
The IDF serviceman will use force of arms only for the purpose of subduing the enemy to the necessary extent and will limit his use of force so as to prevent unnecessary harm to human life and limb, dignity and property.
The IDF servicemen's purity of arms is their self-control in use of armed force. They will use their arms only for the purpose of achieving their mission, without inflicting unnecessary injury to human life or limb; dignity or property, of both soldiers and civilians, with special consideration for the defenseless, whether in wartime, or during routine security operations, or in the absence of combat, or times of peace.
(3) Personal Example
The IDF serviceman will comport himself as is required of him and will, himself, act as he demands of others, thoughtfully and dedicatedly, aware of his ability and responsibility to serve as a role model to those around him.
The personal example of the IDF servicemen is their acting as is demanded of them and as they themselves demand of others, their clear and convincing readiness to serve as an example to those around them, in their actions and comportment, to create, uphold and foster mutual identification and joint responsibility in properly carrying out their tasks and accomplishing their missions in all areas of military activity.