RSS
Israel Fights Wars Knowing It Values Life, While Enemies Seek ‘Power Over Death’
Flames seen at the side of a road, amid ongoing cross-border hostilities between Hezbollah and Israeli forces, close to the Israel border with Lebanon, in northern Israel, June 4, 2024. Photo: REUTERS/Ayal Margolin
Though the most evident source of human governance is power, true power can never stem from war-making stratagems or capacities. In principle, at least, consummate power on planet earth is immortality, but such power is intangible and must be based on faith rather than science. All things considered, the promise of “power over death” holds primary importance in world politics. This is especially the case in the jihadist Middle East.
There are relevant particulars. The consequences of this sort of thinking represent a lethal triumph of anti-Reason over Reason. Such triumph, in turn, expresses the continuing supremacy of primal human satisfactions in war, terrorism and genocide. On this matter of world-historical urgency, scholars and policy-makers should consider the probing observation of Eugene Ionesco in his Journal (1966). Opting to describe killing in general as affirmation of an individual’s “power over death,” the Romanian playwright explains:
I must kill my visible enemy, the one who is determined to take my life, to prevent him from killing me. Killing gives me a feeling of relief, because I am dimly aware that in killing him, I have killed death … Killing is a way of relieving one’s feelings, of warding off one’s own death.
Whatever the standards of assessment, all individuals and all states coexist in an “asymmetrical” world. Certain state leaderships accept zero-sum linkages between killing and survival (both individual and collective), but others do not. Although this divergence might suggest that some states stand on a higher moral plane than others, it may also place the virtuous state at a grave security disadvantage. As a timely example, this disadvantage describes the growing survival dilemma of Israel, a still-virtuous state that must unceasingly bear the assaults of utterly murderous adversaries.
What should Israel do when it finds itself confronted with faith-driven enemies who abhor Reason and seek personal immortality via “martyrdom?” As an antecedent question, what sort of “faith” can encourage (and cherish) the rape, torture and murder of innocents? Must the virtuous state accept barbarism as its sine qua non to “stay alive”?
There are science-based answers. What is required of still-virtuous states such as Israel is not a replication of enemy crimes, but decent and pragmatic policies that recognize death-avoidance as that enemy’s overriding goal. For Israel, this advice points toward jihadist enemies. Of special concern is a soon-to-be-nuclear capable Iran and Iranian terror-group surrogates (e.g., Hamas, Islamic Jihad, and Hezbollah), notably anxious to acquire “power over death.”
Israel’s most immediate concern will be the expanding war with Hezbollah in Lebanon, a conflict in which the terrorist patron state (Iran) could display greater commitments to Reason than its associated fighting proxies. Nonetheless, even this relative reasonableness would devolve into brutish expressions of anti-Reason. What else ought Jerusalem to expect from adversaries who take palpable delight in the killing of “others?”
For Israel, there will be moral, legal and tactical imperatives. Though Reason will never govern the world, civilized states ought not plan to join the barbarians. In the best of all possible worlds, national and terror-group leaders could rid themselves of the notion that killing variously designated foes would confer immunity from mortality, but this is not yet the best of all possible worlds.
For the foreseeable future, the defiling dynamics of anti-Reason will continue to hold sway in Islamist politics. In Will Therapy and Truth and Reality (1936), psychologist Otto Rank explains these determinative dynamics at a clarifying conceptual level: “The death fear of the ego is lessened by the killing, the Sacrifice, of the Other. Through the death of the Other, one buys oneself free from the penalty of being killed.”
Israeli analysts will recognize here the elements of jihadist terror, of martyrdom-directed criminality that closely resembles traditional notions of religious sacrifice. In authoritative world law, moreover, jihadist perpetrators are always differentiable from counter-terrorist adversaries by their witting embrace of mens rea or “criminal intent.
Though Israel regards the harms it that unfortunately comes to noncombatant Palestinian Arab populations as the unavoidable costs of counter-terrorism, Iran, Hamas and Hezbollah intentionally target Israeli civilians. Under international law, both customary and codified, the responsibility for Israel-inflicted harms lies with the jihadists because of their documented resort to “human shields. In law, such resort is unambiguously criminal. The pertinent crime is known formally as “perfidy.”
At a minimum, every virtuous state’s law-based national security policies should build upon intellectual and scientific forms of understanding. Ipso facto, a virtuous state’s “just wars,” counter-terrorism conflicts and anti-genocide programs should be conducted as contests of mind over mind. These contests should never be regarded as narrowly tactical struggles of mind over matter.
Israel together with all other states coexist in an international state of nature, a perpetually unstable condition that 17th century English philosopher Thomas Hobbes correctly called a “state of war.” Despite being patently unreasonable, barbarous states and their fighting proxies subscribe to the proposition that “sacrificing” specifically reviled “others” (Jews) offers powerful “medicine” against their own deaths. Among other things, this proposition reflects a grimly ominous “triumph” of anti-Reason over Reason.
Our planet’s survival task is primarily an intellectual one, but unprecedented human courage will also be needed. For the required national leadership initiatives, Israel could have no good reason to expect the arrival of a Platonic philosopher-king among its retrograde enemies. For humane and Reason–based governance to develop, enlightened citizens of Islamic countries in the Middle East would first have to cast aside historically discredited ways of thinking about world politics and international law and do whatever possible to elevate empirical science and “mind” over blind faith and “mystery.”
Ironically, the legacy of Westphalia (the 1648 treaty creating modern international law) codifies Reason. We may discover murderous endorsements of anti-Reason in the writings of Hegel, Fichte, von Treitschke and various others, but there have also been voices of a very different sort. For the philosopher Friedrich Nietzsche, the state is “the coldest of all cold monsters.” It is, he remarks in Zarathustra, “for the superfluous that the state was invented.” In a similar vein, we may consider the corroborating view of Jose Ortega y’Gasset in the Revolt of the Masses. The 20th century Spanish philosopher identifies the state as “the greatest danger, always mustering its immense resources “to crush beneath it any creative minority which disturbs it….”
Amid all that would madden and torment, the modern state and its proxies often “live” at the apex of anti-Reason. Before this self-destroying existence can change, humankind would first have to accept (1) the Reason-backed “sentence” of universal mortality or (2) the continuing supremacy of anti-Reason. If the second assumption is chosen, it could only make sense in a world wherein traditionally compelling promises of immortality were successfully “de-linked” from “religious sacrifices” of war, terrorism and genocide.
As the first choice is inconceivable for a species that has never generally accepted personal mortality, the second choice offers Israel its only realistic decisional context. To be sure, national and global survival amid anti-Reason can hardly be reassuring, but, at least for now, it represents the world’s only plausible prospect. As for convincing aspiring Islamist perpetrators that inflictions of war, terrorism or genocide on “others” could never confer “power over death” – this task becomes the single most important obligation of all civilized states and peoples.
Because the necessary starting point for all calculations is a world of anti-Reason, Israel will need to understand that political concessions (e.g., territorial surrenders and a Palestinian state) could never satisfy their lascivious foes.
Embracing a world of anti-Reason, these enemies are shaped by what Nietzsche calls “a world of desires and passions.” For them, such a world gives a green-light to the sordid pleasures of criminal barbarism so prominently displayed on October 7, 2023.
In essence, Iran, as mentor to the barbarians, represents the juridical incarnation of anti-Reason. A state of Palestine would add to the Iran-backed forces of anti-Reason. Iran-Palestine would present Israel with a unique existential hazard. Potentially, this hazard would be irremediable.
What next? To deal with conspicuously primal foes, enemies that seek “power over death,” Israel’s only prudential and law-based strategy should emphasize calibrated military remedies. In carrying out its soon-to-be-expanded operations against Hezbollah, Jerusalem ought never to forget that (1) its core adversary is Iran, not an Iranian terror-group proxy; (2) keeping Iran non-nuclear is an immutable national obligation; and (3) a Palestinian state could never satisfy Jerusalem’s adversaries and would inevitably become a “force-multiplying” peril of unprecedented magnitude.
Louis René Beres is Emeritus Professor of Political Science and International Law at Purdue. He is the author of many books and articles dealing with nuclear strategy and nuclear war. A version of this article was originally published at JewishWebsight.
The post Israel Fights Wars Knowing It Values Life, While Enemies Seek ‘Power Over Death’ first appeared on Algemeiner.com.
RSS
Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7
The garden of Temple Sholom Synagogue in Vancouver is a serene and contemplative place to remember the horrific events of Oct. 7, 2023—and the Israeli civilians, soldiers and foreign nationals who […]
The post Letter from Vancouver: A monument draws on Jewish tradition to remember victims of Oct. 7 appeared first on The Canadian Jewish News.
RSS
Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank
Israeli tanks are being moved, amid cross-border hostilities between Hezbollah and Israel, in the Golan Heights, Sept. 22, 2024. Photo: REUTERS/Jim Urquhart
The terms of the newly minted ceasefire agreement to halt fighting between Israel and Hezbollah amounts to a defeat for the Lebanese terrorist group, although the deal may be difficult to implement, according to two leading US think tanks.
The deal requires Israeli forces to gradually withdraw from southern Lebanon, where they have been operating since early October, over the next 60 days. Meanwhile, the Lebanese army will enter these areas and ensure that Hezbollah retreats north of the Litani River, located some 18 miles north of the border with Israel. The United States and France, who brokered the agreement, will oversee compliance with its terms.
The Institute for the Study of War (ISW), in conjunction with the American Enterprise Institute’s Critical Threats Project (CTP), explained the implications of the deal on Tuesday in their daily Iran Update, “which provides insights into Iranian and Iranian-sponsored activities that undermine regional stability and threaten US forces and interests.” Hezbollah, which wields significant political and military influence across Lebanon, is the chief proxy force of the Iranian regime.
In its analysis, ISW and CTP explained that the deal amounts to a Hezbollah defeat for two main reasons.
First, “Hezbollah has abandoned several previously-held ceasefire negotiation positions, reflecting the degree to which IDF [Israel Defense Forces] military operations have forced Hezbollah to abandon its war aims.”
Specifically, Hezbollah agreeing to a deal was previously contingent on a ceasefire in Gaza, but that changed after the past two months of Israeli military operations, during which the IDF has decimated much of Hezbollah’s leadership and weapons stockpiles through airstrikes while attempting to push the terrorist army away from its border with a ground offensive.
Additionally, the think tanks noted, “current Hezbollah Secretary General Naim Qassem has also previously expressed opposition to any stipulations giving Israel freedom of action inside Lebanon,” but the deal reportedly allows Israel an ability to respond to Hezbollah if it violates the deal.
Second, the think tanks argued that the agreement was a defeat for Hezbollah because it allowed Israel to achieve its war aim of making it safe for its citizens to return to their homes in northern Israel.
“IDF operations in Lebanese border towns have eliminated the threat of an Oct. 7-style offensive attack by Hezbollah into northern Israel, and the Israeli air campaign has killed many commanders and destroyed much of Hezbollah’s munition stockpiles,” according to ISW and CTP.
Some 70,000 Israelis living in northern Israel have been forced to flee their homes over the past 14 months, amid unrelenting barrages of rockets, missiles, and drones fired by Hezbollah in Lebanon. Hezbollah began its attacks last Oct. 8, one day after the Palestinian terrorist group Hamas’s invasion of and massacre across southern Israel. The Jewish state had been exchanging fire with Hezbollah but intensified its military response over the past two months.
Northern Israelis told The Algemeiner this week that they were concerned the new ceasefire deal could open the door to future Hezbollah attacks, but at the same time the ceasefire will allow many of them the first opportunity to return home in a year.
ISW and CTP also noted in their analysis that Israel’s military operations have devastated Hezbollah’s leadership and infrastructure. According to estimates, at least 1,730 Hezbollah terrorists and upwards of 4,000 have been killed over the past year of fighting.
While the deal suggested a defeat of sorts for Hezbollah and the effectiveness of Israel’s military operations, ISW and CTP also argued that several aspects of the ceasefire will be difficult to implement.
“The decision to rely on the Lebanese Armed Forces (LAF) and UN observers in Lebanon to respectively secure southern Lebanon and monitor compliance with the ceasefire agreement makes no serious changes to the same system outlined by UN Security Council Resolution 1701, which ended the 2006 Israel-Hezbollah war,” they wrote.
Resolution 1701 called for the complete demilitarization of Hezbollah south of the Litani River and prohibited the presence of armed groups in Lebanon except for the official Lebanese army and the UN Interim Force in Lebanon (UNIFIL).
This may be an issue because “neither the LAF nor the UN proved willing or able to prevent Hezbollah from reoccupying southern Lebanon and building new infrastructure. Some LAF sources, for example, have expressed a lack of will to enforce this ceasefire because they believe that any fighting with Hezbollah would risk triggering ‘civil war,’” the think tanks assessed.
Nevertheless, the LAF is going to deploy 5,000 troops to the country’s south in order to assume control of their own territory from Hezbollah.
However, the think tanks added, “LAF units have been in southern Lebanon since 2006, but have failed to prevent Hezbollah from using the area to attack Israel.”
The post Israel-Lebanon Ceasefire Deal ‘Tantamount to a Hezbollah Defeat,’ Says Leading War Studies Think Tank first appeared on Algemeiner.com.
RSS
What Nutmeg and the Torah Teach Us About Securing a Long-Term Future
A Torah scroll. Photo: RabbiSacks.org.
Here’s a fact from history you may not know. In 1667, the Dutch and the British struck a trade deal that, in retrospect, seems so bizarre that it defies belief.
As part of the Treaty of Breda — a pact that ended the Second Anglo-Dutch War and aimed to solidify territorial claims between the two powers — the Dutch ceded control of Manhattan to the British.
Yes, that Manhattan — the self-proclaimed center of the universe (at least according to New Yorkers), home to Wall Street, Times Square, and those famously overpriced bagels.
And what did the Dutch get in return? Another island — tiny Run, part of the Banda Islands in Indonesia.
To put things in perspective, Run is minuscule compared to Manhattan — barely 3 square kilometers, or roughly half the size of Central Park. Today, it’s a forgotten dot on the map, with a population of less than 2,000 people and no significant industry beyond subsistence farming. But in the 17th century, Run was a prized gem worth its weight in gold — or rather, nutmeg gold.
Nutmeg was the Bitcoin of its day, an exotic spice that Europeans coveted so desperately they were willing to risk life and limb. Just by way of example, during the early spice wars, the Dutch massacred and enslaved the native Bandanese people to seize control of the lucrative nutmeg trade.
From our modern perspective, the deal seems ridiculous — Manhattan for a pinch of nutmeg? But in the context of the 17th century, it made perfect sense. Nutmeg was the crown jewel of global trade, and controlling its supply meant immense wealth and influence. For the Dutch, securing Run was a strategic move, giving them dominance in the spice trade, and, let’s be honest, plenty of bragging rights at fancy Dutch banquets.
But history has a funny way of reshaping perspectives. What seemed like a brilliant play in its time now looks like a colossal miscalculation — and the annals of history are filled with similar trades that, in hindsight, make us scratch our heads and wonder, what were they thinking?
Another contender for history’s Hall of Fame in ludicrous trades is the Louisiana Purchase. In 1803, Napoleon Bonaparte, who was strapped for cash and eager to fund his military campaigns, sold a vast swath of North America to the nascent United States for a mere $15 million. The sale included 828,000 square miles — that’s about four cents an acre — that would become 15 states, including the fertile Midwest and the resource-rich Rocky Mountains.
But to Napoleon, this was a strategic no-brainer. He even called the sale “a magnificent bargain,” boasting that it would “forever disarm” Britain by strengthening its rival across the Atlantic. At the time, the Louisiana Territory was seen as a vast, undeveloped expanse that was difficult to govern and defend. Napoleon viewed it as a logistical burden, especially with the looming threat of British naval power. By selling the territory, he aimed to bolster France’s finances and focus on European conflicts.
Napoleon wasn’t shy about mocking his enemies for their mistakes, once quipping, “Never interrupt your enemy when he is making a mistake.” But in this case, it’s tempting to imagine him swallowing those words as the United States grew into a global superpower thanks, in no small part, to his so-called bargain.
While he may have considered Louisiana to be a logistical headache — too far away and too vulnerable to British attacks — the long-term implications of the deal were staggering. What Napoleon dismissed as a far-off backwater turned out to be the world’s breadbasket, not to mention the backbone of America’s westward expansion.
Like the Dutch and their nutmeg gamble, Napoleon made a trade that no doubt seemed brilliant at the time — but, with hindsight, turned into a world-class blunder. It’s the kind of decision that reminds us just how hard it is to see past the urgency of the moment and anticipate the full scope of consequences.
Which brings me to Esav. You’d think Esav, the firstborn son of Yitzchak and Rivka, would have his priorities straight. He was the guy — heir to a distinguished dynasty that stretched back to his grandfather Abraham, who single-handedly changed the course of human history.
But one fateful day, as recalled at the beginning of Parshat Toldot, Esav stumbles home from a hunting trip, exhausted and ravenous. The aroma of Yaakov’s lentil stew hits him like a truck. “Pour me some of that red stuff!” he demands, as if he’s never seen food before.
Yaakov, never one to pass up an opportunity, doesn’t miss a beat.
“Sure, but only in exchange for your birthright,” he counters casually, as if such transactions are as common as trading baseball cards. And just like that, Esav trades his birthright for a bowl of soup. No lawyers, no witnesses, not even a handshake — just an impulsive decision fueled by hunger and a staggering lack of foresight.
The Torah captures the absurdity of the moment: Esav claims to be “on the verge of death” and dismisses the birthright as worthless. Any future value — material or spiritual — is meaningless to him in that moment. All that matters is satisfying his immediate needs.
So, was it really such a terrible deal? Psychologists have a term for Esav’s behavior: hyperbolic discounting — a fancy term for our tendency to prioritize immediate rewards over bigger, long-term benefits.
It’s the same mental quirk that makes splurging on a gadget feel better than saving for retirement, or binge-watching a series more appealing than preparing for an exam. For Esav, the stew wasn’t just a meal — it was the instant solution to his discomfort, a quick fix that blinded him to the larger, long-term value of his birthright.
It’s the classic trade-off between now and later: the craving for immediate gratification often comes at the expense of something far more significant. Esav’s impulsive decision wasn’t just about hunger — it was about losing sight of the future in the heat of the moment.
Truthfully, it’s easy to criticize Esav for his shortsightedness, but how often do we fall into the same trap? We skip meaningful opportunities because they feel inconvenient or uncomfortable in the moment, opting for the metaphorical lentil stew instead of holding out for the birthright.
But the Torah doesn’t include this story just to make Esav look bad. It’s there to highlight the contrast between Esav and Yaakov — the choices that define them and, by extension, us.
Esav represents the immediate, the expedient, the here-and-now. Yaakov, our spiritual forebear, is the embodiment of foresight and patience. He sees the long game and keeps his eye on what truly matters: Abraham and Yitzchak’s legacy and the Jewish people’s spiritual destiny.
The message of Toldot is clear: the choices we make in moments of weakness have the power to shape our future — and the future of all who come after us. Esav’s impulsiveness relegated him to a footnote in history, like the nutmeg island of Run or France’s control over a vast portion of North America.
Meanwhile, Yaakov’s ability to think beyond the moment secured him a legacy that continues to inspire and guide us to this day — a timeless reminder that true greatness is not built in a moment of indulgence, but in the patience to see beyond it.
The author is a rabbi in Beverly Hills, California.
The post What Nutmeg and the Torah Teach Us About Securing a Long-Term Future first appeared on Algemeiner.com.
You must be logged in to post a comment Login