ื‘ืกืดื“

Kavanot: The Last Refuge

Thoughts on Tanach and the Davening

Last time, we talked about Davidโ€™s reaction to being told he would not build the ื‘ื™ืช ื”ืžืงื“ืฉ. The text tells us what David did next:

ื ื•ื™ื”ื™ ืื—ืจื™ ื›ืŸ ื•ื™ืš ื“ื•ื“ ืืช ืคืœืฉืชื™ื ื•ื™ื›ื ื™ืขื; ื•ื™ืงื— ื“ื•ื“ ืืช ืžืชื’ ื”ืืžื” ืžื™ื“ ืคืœืฉืชื™ืืƒ โ€ฆื™ื ื’ื ืืชื ื”ืงื“ื™ืฉ ื”ืžืœืš ื“ื•ื“ ืœื”ืณ ืขื ื”ื›ืกืฃ ื•ื”ื–ื”ื‘ ืืฉืจ ื”ืงื“ื™ืฉ ืžื›ืœ ื”ื’ื•ื™ื ืืฉืจ ื›ื‘ืฉืƒ ื™ื‘ ืžืืจื ื•ืžืžื•ืื‘ ื•ืžื‘ื ื™ ืขืžื•ืŸ ื•ืžืคืœืฉืชื™ื ื•ืžืขืžืœืง ื•ืžืฉืœืœ ื”ื“ื“ืขื–ืจ ื‘ืŸ ืจื—ื‘ ืžืœืš ืฆื•ื‘ื”ืƒ

ืฉืžื•ืืœ ื‘ ืคืจืง ื—

And the ืื—ืจื™ ื›ืŸ implies this was a reaction to what came before:

ื•ื™ื”ื™ ืื—ืจื™ ื›ืŸ ื•ื™ืš ื“ื•ื™ื“: ืื—ืจ ืฉืืžืจ ื“ื•ื“ ืœื‘ื ื•ืช ื‘ื™ืช ื•ืืดืœ ื”ืงื“ื•ืฉ ื‘ืจื•ืš ื”ื•ื ืœื ืชื‘ื ื” ืืชื” ืืžืจ ื“ื•ื“ ื”ื•ืื™ืœ ื•ืื™ืŸ ืขืœื™ ืœื‘ื ื•ืช ื”ื‘ื™ืช ืืœื ื‘ื ื™, ืขืชื” ืื›ื™ื ื” ื•ืืกื“ืจ ืœื• ื”ื›ืœ ืœึดื›ึผึฐืฉืึถื™ึธื‘ึนื ื‘ื ื™ ืœื‘ื ื•ืช ื”ื‘ื™ืช ืฉื™ื”ื ืœื• ื”ื›ืœ ืžื–ื•ืžืŸ ื•ืขืชื” ืžื ื™ื— ื”ื›ืœ. ื•ื”ื•ืœืš ื•ืžืกืคืจ ื”ื™ืืš ื–ื™ืžืŸ ืœื• ื”ื‘ื ื™ืŸ ืฉื ืœื—ื ืขื ืื•ื™ื‘ื™ื• ื•ื”ืงื“ื™ืฉ ืฉืœืœื ืœื‘ื ื™ืŸ ื”ื‘ื™ืช.

ืจืฉืดื™, ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื™ื—:ื

So David goes to war to make money. The money may be intended for worthwhile spiritual things, but is it right? It certainly offends our modern moral sensibilities, but itโ€™s hard to judge characters in the past on modern standards. Iโ€™d like to focus on the question, is it halachically acceptable?

At first glance, it would seem to violate the law against murder, which applies to all human beings:

ื” ื•ืืš ืืช ื“ืžื›ื ืœื ืคืฉืชื™ื›ื ืื“ืจืฉ ืžื™ื“ ื›ืœ ื—ื™ื” ืื“ืจืฉื ื•; ื•ืžื™ื“ ื”ืื“ื ืžื™ื“ ืื™ืฉ ืื—ื™ื• ืื“ืจืฉ ืืช ื ืคืฉ ื”ืื“ืืƒ ื• ืฉืคืš ื“ื ื”ืื“ื ื‘ืื“ื ื“ืžื• ื™ืฉืคืš; ื›ื™ ื‘ืฆืœื ืืœืงื™ื ืขืฉื” ืืช ื”ืื“ืืƒ

ื‘ืจืืฉื™ืช ืคืจืง ื˜

โ€œViolence,โ€ came the retort, โ€œis the last refuge of the incompetent.โ€

Isaac Asimov, Foundation

But there is a concept of a ืžืœื—ืžืช ื”ืจืฉื•ืช, a war of aggression, for profit or aggrandizement:

ื ืื™ืŸ ื”ืžืœืš ื ืœื—ื ืชื—ื™ืœื” ืืœื ืขืœ ืžืœื—ืžืช ืžืฆื•ื”. ื•ืื™ื–ื• ื”ื™ื ืžืœื—ืžืช ืžืฆื•ื” ื–ื• ืžืœื—ืžืช ืฉื‘ืขื” ืขืžืžื™ื ื•ืžืœื—ืžืช ืขืžืœืง ื•ืขื–ืจืช ื™ืฉืจืืœ ืžืฆืจ ืฉื‘ื ืขืœื™ื”ื. ื•ืื—ืจ ื›ืš ื ืœื—ื ื‘ืžืœื—ืžืช ื”ืจืฉื•ืช ื•ื”ื™ื ื”ืžืœื—ืžื” ืฉื ืœื—ื ืขื ืฉืืจ ื”ืขืžื™ื ื›ื“ื™ ืœื”ืจื—ื™ื‘ ื’ื‘ื•ืœ ื™ืฉืจืืœ ื•ืœื”ืจื‘ื•ืช ื‘ื’ื“ื•ืœืชื• ื•ืฉืžืขื•.

ื‘ ืžืœื—ืžืช ืžืฆื•ื” ืื™ื ื• ืฆืจื™ืš ืœื™ื˜ื•ืœ ื‘ื” ืจืฉื•ืช ื‘ื™ืช ื“ื™ืŸ ืืœื ื™ื•ืฆื ืžืขืฆืžื• ื‘ื›ืœ ืขืช ื•ื›ื•ืคื” ื”ืขื ืœืฆืืช. ืื‘ืœ ืžืœื—ืžืช ื”ืจืฉื•ืช ืื™ื ื• ืžื•ืฆื™ื ื”ืขื ื‘ื” ืืœื ืขืœ ืคื™ ื‘ื™ืช ื“ื™ืŸ ืฉืœ ืฉื‘ืขื™ื ื•ืื—ื“.

ื”ืœื›ื•ืช ืžืœื›ื™ื ื•ืžืœื—ืžื•ืช ืคืจืง ื”

Much of this discussion comes from an article by Professor David Henshke of Bar Ilan.

Letโ€™s go back to the sources in the Torah. The Torah clearly talks about two kinds of war:

ื™ ื›ื™ ืชืงืจื‘ ืืœ ืขื™ืจ ืœื”ืœื—ื ืขืœื™ื” ื•ืงืจืืช ืืœื™ื” ืœืฉืœื•ืืƒ ื™ื ื•ื”ื™ื” ืื ืฉืœื•ื ืชืขื ืš ื•ืคืชื—ื” ืœืš; ื•ื”ื™ื” ื›ืœ ื”ืขื ื”ื ืžืฆื ื‘ื” ื™ื”ื™ื• ืœืš ืœืžืก ื•ืขื‘ื“ื•ืšืƒ ื™ื‘ ื•ืื ืœื ืชืฉืœื™ื ืขืžืš ื•ืขืฉืชื” ืขืžืš ืžืœื—ืžื” ื•ืฆืจืช ืขืœื™ื”ืƒ ื™ื’ ื•ื ืชื ื” ื”ืณ ืืœืงื™ืš ื‘ื™ื“ืš; ื•ื”ื›ื™ืช ืืช ื›ืœ ื–ื›ื•ืจื” ืœืคื™ ื—ืจื‘ืƒ ื™ื“ ืจืง ื”ื ืฉื™ื ื•ื”ื˜ืฃ ื•ื”ื‘ื”ืžื” ื•ื›ืœ ืืฉืจ ื™ื”ื™ื” ื‘ืขื™ืจ ื›ืœ ืฉืœืœื” ืชื‘ื– ืœืš; ื•ืื›ืœืช ืืช ืฉืœืœ ืื™ื‘ื™ืš ืืฉืจ ื ืชืŸ ื”ืณ ืืœืงื™ืš ืœืšืƒ ื˜ื• ื›ืŸ ืชืขืฉื” ืœื›ืœ ื”ืขืจื™ื ื”ืจื—ืงืช ืžืžืš ืžืื“ ืืฉืจ ืœื ืžืขืจื™ ื”ื’ื•ื™ื ื”ืืœื” ื”ื ื”ืƒ ื˜ื– ืจืง ืžืขืจื™ ื”ืขืžื™ื ื”ืืœื” ืืฉืจ ื”ืณ ืืœืงื™ืš ื ืชืŸ ืœืš ื ื—ืœื” ืœื ืชื—ื™ื” ื›ืœ ื ืฉืžื”ืƒ ื™ื– ื›ื™ ื”ื—ืจื ืชื—ืจื™ืžื ื”ื—ืชื™ ื•ื”ืืžืจื™ ื”ื›ื ืขื ื™ ื•ื”ืคืจื–ื™ ื”ื—ื•ื™ ื•ื”ื™ื‘ื•ืกื™ ื›ืืฉืจ ืฆื•ืš ื”ืณ ืืœืงื™ืšืƒ ื™ื— ืœืžืขืŸ ืืฉืจ ืœื ื™ืœืžื“ื• ืืชื›ื ืœืขืฉื•ืช ื›ื›ืœ ืชื•ืขื‘ืชื ืืฉืจ ืขืฉื• ืœืืœื”ื™ื”ื; ื•ื—ื˜ืืชื ืœื”ืณ ืืœืงื™ื›ืืƒ

ื“ื‘ืจื™ื ืคืจืง ื›

The Rambam defined two classes of ืžืœื—ืžืช ืžืฆื•ื”, one the war against the Canaanites (Iโ€™m including Amalek in that category). Much ink has been spilled over the morality of that concept and I will not go into it further. The second is a defensive war, which the Torah clearly allows:

ื•ื›ื™ ืชื‘ืื• ืžืœื—ืžื” ื‘ืืจืฆื›ื ืขืœ ื”ืฆืจ ื”ืฆืจืจ ืืชื›ื ื•ื”ืจืขืชื ื‘ื—ืฆืฆืจืช; ื•ื ื–ื›ืจืชื ืœืคื ื™ ื”ืณ ืืœืงื™ื›ื ื•ื ื•ืฉืขืชื ืžืื™ื‘ื™ื›ืืƒ

ื‘ืžื“ื‘ืจ ื™:ื˜

And even mandates:

(ื‘ืžื“ื‘ืจ ื›ื”:ื™ื–) โ€ืฆืจื•ืจ ืืช ื”ืžื“ื™ื ื™ืโ€œ ืœืžื” โ€ื›ื™ ืฆื•ืจืจื™ื ื”ื ืœื›ืโ€œ; ืžื™ื›ืŸ ืืžืจื• ื—ื›ืžื™ื ื‘ื ืœื”ืจื’ืš ื”ืฉื›ื ืœื”ืจื’ื•.

ื‘ืžื“ื‘ืจ ืจื‘ื” ื›ื:ื“

But a ืžืœื—ืžืช ื”ืจืฉื•ืช? An optional war? What is that and where does it come from? I could have read the above psukim about ื›ืŸ ืชืขืฉื” ืœื›ืœ ื”ืขืจื™ื ื”ืจื—ืงืช as being part of the defensive ืžืœื—ืžืช ืžืฆื•ื”, and the ืขืจื™ ื”ืขืžื™ื ื”ืืœื” part as ืžืœื—ืžืช ืฉื‘ืขื” ืขืžืžื™ื ื•ืžืœื—ืžืช ืขืžืœืง. Thereโ€™s no need to posit a war that does not warrant the term ืžืฆื•ื”.

The beginning of the discussion of war starts with the mustering:

ื ื›ื™ ืชืฆื ืœืžืœื—ืžื” ืขืœ ืื™ื‘ืš ื•ืจืื™ืช ืกื•ืก ื•ืจื›ื‘ ืขื ืจื‘ ืžืžืš ืœื ืชื™ืจื ืžื”ื; ื›ื™ ื”ืณ ืืœืงื™ืš ืขืžืš ื”ืžืขืœืš ืžืืจืฅ ืžืฆืจื™ืืƒ ื‘ ื•ื”ื™ื” ื›ืงืจื‘ื›ื ืืœ ื”ืžืœื—ืžื”; ื•ื ื’ืฉ ื”ื›ื”ืŸ ื•ื“ื‘ืจ ืืœ ื”ืขืืƒ ื’ ื•ืืžืจ ืืœื”ื ืฉืžืข ื™ืฉืจืืœ ืืชื ืงืจื‘ื™ื ื”ื™ื•ื ืœืžืœื—ืžื” ืขืœ ืื™ื‘ื™ื›ื; ืืœ ื™ืจืš ืœื‘ื‘ื›ื ืืœ ืชื™ืจืื• ื•ืืœ ืชื—ืคื–ื• ื•ืืœ ืชืขืจืฆื• ืžืคื ื™ื”ืืƒ ื“ ื›ื™ ื”ืณ ืืœืงื™ื›ื ื”ื”ืœืš ืขืžื›ื ืœื”ืœื—ื ืœื›ื ืขื ืื™ื‘ื™ื›ื ืœื”ื•ืฉื™ืข ืืชื›ืืƒ ื” ื•ื“ื‘ืจื• ื”ืฉื˜ืจื™ื ืืœ ื”ืขื ืœืืžืจ ืžื™ ื”ืื™ืฉ ืืฉืจ ื‘ื ื” ื‘ื™ืช ื—ื“ืฉ ื•ืœื ื—ื ื›ื• ื™ืœืš ื•ื™ืฉื‘ ืœื‘ื™ืชื•; ืคืŸ ื™ืžื•ืช ื‘ืžืœื—ืžื” ื•ืื™ืฉ ืื—ืจ ื™ื—ื ื›ื ื•ืƒ ื• ื•ืžื™ ื”ืื™ืฉ ืืฉืจ ื ื˜ืข ื›ืจื ื•ืœื ื—ืœืœื• ื™ืœืš ื•ื™ืฉื‘ ืœื‘ื™ืชื•; ืคืŸ ื™ืžื•ืช ื‘ืžืœื—ืžื” ื•ืื™ืฉ ืื—ืจ ื™ื—ืœืœื ื•ืƒ ื– ื•ืžื™ ื”ืื™ืฉ ืืฉืจ ืืจืฉ ืืฉื” ื•ืœื ืœืงื—ื” ื™ืœืš ื•ื™ืฉื‘ ืœื‘ื™ืชื•; ืคืŸ ื™ืžื•ืช ื‘ืžืœื—ืžื” ื•ืื™ืฉ ืื—ืจ ื™ืงื—ื ื”ืƒ ื— ื•ื™ืกืคื• ื”ืฉื˜ืจื™ื ืœื“ื‘ืจ ืืœ ื”ืขื ื•ืืžืจื• ืžื™ ื”ืื™ืฉ ื”ื™ืจื ื•ืจืš ื”ืœื‘ื‘ ื™ืœืš ื•ื™ืฉื‘ ืœื‘ื™ืชื•; ื•ืœื ื™ืžืก ืืช ืœื‘ื‘ ืื—ื™ื• ื›ืœื‘ื‘ื•ืƒ ื˜ ื•ื”ื™ื” ื›ื›ืœืช ื”ืฉื˜ืจื™ื ืœื“ื‘ืจ ืืœ ื”ืขื; ื•ืคืงื“ื• ืฉืจื™ ืฆื‘ืื•ืช ื‘ืจืืฉ ื”ืขืืƒ

ื“ื‘ืจื™ื ืคืจืง ื›

The Torah uses the word ืื™ื‘ืš, which would seem to rule out a war of aggression:

"'ื›ื™ ืชืฆื ืœืžืœื—ืžื” ืขืœ ืื•ื™ื‘ื™ืš: ืœื ืชืขืฉื” ืžืœื—ืžืช ื”ืจืฉื•ืช ื›ื ื’ื“ ืขืžื™ื ืฉืืชื” ื‘ืฉืœื•ื ืขืžื”ื, ืจืง ื ื’ื“ ืื•ื™ื‘ื™ืš.

ืžืœื‘ื™ืดื, ื“ื‘ืจื™ื ื›:ื

And the Mechilta (as cited in Midrash Tannaim; Professor Henshke points out that this is attributed to ืจื‘ื™ ื™ืฉืžืขืืœ and may well disagree with the Sifrei of ืจื‘ื™ ืขืงื™ื‘ื) says:

ืœื ืชื™ืจื ืžื”ื ื›ืฉื ืฉื ืืžืจ ื‘ืžืฉื” (ื‘ืžื“ื‘ืจ ื›ื:ืœื“) โ€ื•ื™ืืžืจ ื”ืณ ืืœ ืžืฉื” ืืœ ืชื™ืจื ืืชื•โ€œ ื•ื›ืฉื ืฉื ืืžืจ ื‘ื™ื”ื•ืฉืข (ื™ื”ื•ืฉืข ื—:ื) โ€ื•ื™ืืžืจ ื”ืณ ืืœ ื™ื”ื•ืฉืข ืืœ ืชื™ืจื ื•ืืœ ืชื—ืชโ€œ.

ืžื“ืจืฉ ืชื ืื™ื ืœื“ื‘ืจื™ื ืคืจืง ื› ืคืกื•ืง ื

The examples are of ืžืœื—ืžื•ืช ืžืฆื•ื”. But the Sifrei says this law applies to a ืžืœื—ืžืช ื”ืจืฉื•ืช, and ืื™ื‘ืš is part of the commandment:

ื›ื™ ืชืฆื ืœืžืœื—ืžื” ืขืœ ืื•ื™ื‘ื™ืš, ื‘ืžืœื—ืžืช ื”ืจืฉื•ืช ื”ื›ืชื•ื‘ ืžื“ื‘ืจ. ืขืœ ืื•ื™ื‘ื™ืš, ื›ื ื’ื“ ืื•ื™ื‘ื™ืš ืืชื” ื ืœื—ื.

ืกืคืจื™ ื“ื‘ืจื™ื ืคืจืฉืช ืฉื•ืคื˜ื™ื ืคื™ืกืงื ืงืฆ

As Rashi explains:

ืขืœ ืื™ื‘ืš: ื™ื”ื™ื• ื‘ืขื™ื ื™ืš ื›ืื•ื™ื‘ื™ื, ืืœ ืชืจื—ื ืขืœื™ื”ื ื›ื™ ืœื ื™ืจื—ืžื• ืขืœื™ืš.

ืจืฉืดื™, ื“ื‘ืจื™ื ื›:ื

The Tannaim assume these psukim are talking about a ืžืœื—ืžืช ื”ืจืฉื•ืช, since they allow for soldiers to defer their service. This isnโ€™t the case for a ืžืœื—ืžืช ืžืฆื•ื”:

ื ืžืฉื•ื— ืžืœื—ืžื” ื‘ืฉืขื” ืฉืžื“ื‘ืจ ืืœ ื”ืขื ื‘ืœืฉื•ืŸ ื”ืงื•ื“ืฉ ื”ื™ื” ืžื“ื‘ืจ; ืฉื ืืžืจ (ื“ื‘ืจื™ื ื›:ื‘) โ€ื•ื”ื™ื” ื›ืงื•ืจื‘ื›ื ืืœ ื”ืžืœื—ืžื”; ื•ื ื™ื’ืฉ ื”ื›ื•ื”ืŸโ€œ.

โ€ฆ

ื• ื‘ืžื” ื“ื‘ืจื™ื ืืžื•ืจื™ื? ื‘ืžืœื—ืžืช ื”ืจืฉื•ืช. ืื‘ืœ ื‘ืžืœื—ืžืช ืžืฆื•ื”โ€”ื”ื›ื•ืœ ื™ื•ืฆื, ืืคื™ืœื• (ื™ื•ืืœ ื‘:ื˜ื–) โ€ื—ืชืŸ ืžื—ื“ืจื•, ื•ื›ืœื” ืžื—ื•ืคืชื”โ€œ . ืืžืจ ืจื‘ื™ ื™ื”ื•ื“ื”, ื‘ืžื” ื“ื‘ืจื™ื ืืžื•ืจื™ื, ื‘ืžืœื—ืžืช ืžืฆื•ื”; ืื‘ืœ ื‘ืžืœื—ืžืช ื—ื•ื‘ื”, ื”ื›ื•ืœ ื™ื•ืฆืื™ืŸ, ืืคื™ืœื• (ื™ื•ืืœ ื‘:ื˜ื–) โ€ื—ืชืŸ ืžื—ื“ืจื•, ื•ื›ืœื” ืžื—ื•ืคืชื”โ€œ .

ืžืฉื ื” ืกื•ื˜ื” ืคืจืง ื—

The argument between ืจื‘ื™ ื™ื”ื•ื“ื” and ื—ื›ืžื™ื is completely unclear, and the gemara isnโ€™t much help:

ื‘ื“ืดื? ื‘ืžืœื—ืžื•ืช ื”ืจืฉื•ืช ื›ื•ืณ:ืืดืจ ื™ื•ื—ื ืŸ: ืจืฉื•ืช ื“ืจื‘ื ืŸ ื–ื• ื”ื™ื ืžืฆื•ื” ื“ืจื‘ื™ ื™ื”ื•ื“ื”, ืžืฆื•ื” ื“ืจื‘ื ืŸ ื–ื• ื”ื™ื ื—ื•ื‘ื” ื“ืจื‘ื™ ื™ื”ื•ื“ื”. ืืžืจ ืจื‘ื: ืžืœื—ืžื•ืช ื™ื”ื•ืฉืข ืœื›ื‘ืฉโ€”ื“ื‘ืจื™ ื”ื›ืœ ื—ื•ื‘ื”, ืžืœื—ืžื•ืช ื‘ื™ืช ื“ื•ื“ ืœืจื•ื•ื—ื”โ€”ื“ื‘ืจื™ ื”ื›ืœ ืจืฉื•ืช, ื›ื™ ืคืœื™ื’ื™ - ืœืžืขื•ื˜ื™ ืขื•ื‘ื“ื™ ื›ื•ื›ื‘ื™ื ื“ืœื ืœื™ืชื™ ืขืœื™ื™ื”ื•, ืžืจ ืงืจื™ ืœื” ืžืฆื•ื”, ื•ืžืจ ืงืจื™ ืจืฉื•ืช; ื ืคืงื ืžื™ื ื”? ืœืขื•ืกืง ื‘ืžืฆื•ื” ืฉืคื˜ื•ืจ ืžืŸ ื”ืžืฆื•ื”.

ืกื•ื˜ื” ืžื“,ื‘

ืจื‘ื™ ื™ื•ื—ื ืŸ says ืจื‘ื™ ื™ื”ื•ื“ื” and ื—ื›ืžื™ื are not arguing about the halacha, just about terminology. The wars mandated by the Torah, to conquer and defend Israel, ืจื‘ื™ ื™ื”ื•ื“ื” would call ื—ื•ื‘ื” rather than ืžืฆื•ื”, since he would call a war of aggression (as Rambam says, ื›ื“ื™ ืœื”ืจื—ื™ื‘ ื’ื‘ื•ืœ ื™ืฉืจืืœ ื•ืœื”ืจื‘ื•ืช ื‘ื’ื“ื•ืœืชื• ื•ืฉืžืขื•) a ืžืฆื•ื”. In the words of Professor Henshke (p. 96), ืจื‘ื™ ื™ื”ื•ื“ื”โ€ฆืฉื•ืœืœ ืืช ื”ืžื•ืกื’ โ€ืžืœื—ืžืช ืจืฉื•ืชโ€œโ€ฆืžืœื—ืžื” ืœื”ืจื—ื™ื‘ ื’ื‘ื•ืœ ื™ืฉืจืืœ ื•ืœืฉืคืจ ืืชืžืขืžื“ื• ื‘ื™ืŸ ื”ืขืžื™ื, ืœื ืกื•ืฃ ื“ื‘ืจ ืฉืจืฉื•ืช ื”ื™ืโ€”ืืœื ืžืฆื•ื” ื™ืฉ ื‘ื! Rav Lichtenstein, in an article that is cited below, says the โ€œืžืฆื•ื”โ€ here is not the war, but the obligation to obey the king.

ืจื‘ื says they are actually arguing, and finally introduces the source of the concept of a ืžืœื—ืžืช ื”ืจืฉื•ืช: the wars of our perek, the wars of David. In that kind of war, the deferments of the Torah apply. In wars mandated by the Torah, there are no deferments (there is a ืžื—ืœืงืช ืจืืฉื•ื ื™ื whether the deferment of ื”ื™ืจื ื•ืจืš ื”ืœื‘ื‘ applied). But according to ื—ื›ืžื™ื, both are halachic wars and have their place. ืจื‘ื™ ื™ื”ื•ื“ื” would call the wars of conquest of ืืจืฅ ื™ืฉืจืืœ,โ€Ž ืžืœื—ืžืช ื—ื•ื‘ื” and allows for the existence of a new class: ืžืœื—ืžืช ืžืฆื•ื” which is a war of deterrence, a ืžืœื—ืžืช ื”ืชืจืขื” as Rav Amital calls it (ืชื—ื•ืžื™ืŸ ื—, ืขืžืณ 455). That is a ืžืฆื•ื”, but isnโ€™t a ื—ื•ื‘ื” and requires a decision of both the king and the Sanhedrin. ื—ื›ืžื™ื would include such a war in the category of ืžืœื—ืžืช ื”ืจืฉื•ืช.โ€Ž ืจื‘ื™ ื™ื”ื•ื“ื”, on the other hand, doesnโ€™t seem to acknowledge a halachic category of ืžืœื—ืžืช ื”ืจืฉื•ืช at all.

ืื™ืŸ ืžื—ืœื•ืงืช ื‘ื™ื ื™ื”ื ืฉืžืœื—ืžืช ืฉื‘ืขื” ืขืžืžื™ืŸ ื•ืžืœื—ืžืช ืขืžืœืง ื—ื•ื‘ื”. ื•ืื™ืŸ ืžื—ืœื•ืงืช ื‘ื™ื ื™ื”ื ืฉืžืœื—ืžืช ืฉืืจ ื”ืืจืฆื•ืช ืฉืœ ืฉืืจ ื”ืื•ืžื•ืช ืจืฉื•ืช. ืœื ื ื—ืœืงื• ืืœื ื‘ืžืœื—ืžืช ืื•ืžื•ืช ื”ื ืœื—ืžื™ื ื‘ื”ื ื›ื“ื™ ืœื”ื—ืœื™ืฉื ืฉืœื ื™ืœื—ืžื• ื‘ื™ืฉืจืืœ ื•ืœื ื™ืชื ืคืœื• ืขืœ ืืจืฆื, ืชื ื ืงืžื ืงื•ืจื ืืช ื–ื” ืจืฉื•ืช. ื•ืจืณ ื™ื”ื•ื“ื” ืงื•ืจื ืœืžืœื—ืžื” ื–ื• ืžืฆื•ื”. ื•ืœื“ืขืช ืจืณ ื™ื”ื•ื“ื” ืžื™ ืฉื”ื™ื” ืขื•ืกืง ื‘ืžืœื—ืžื” ื–ื• ืื• ื‘ืฆืจื›ื™ื” ืคื˜ื•ืจ ืžืŸ ื”ืžืฆื•ืช ืœืคื™ ืฉื›ืœืœ ื”ื•ื ืืฆืœื™ื ื• ื›ืžื• ืฉื™ื“ืขืช ื”ืขื•ืกืง ื‘ืžืฆื•ื” ืคื˜ื•ืจ ืžืŸ ื”ืžืฆื•ื”. ื•ืœื“ืขืช ืชื ื ืงืžื ืื™ื ื• ืขื•ืกืง ื‘ืžืฆื•ื”. ื•ืื™ืŸ ื”ืœื›ื” ื›ืจืณ ื™ื”ื•ื“ื”.

ืคื™ืจื•ืฉ ื”ืžืฉื ื” ืœืจืžื‘ืดื ืžืกื›ืช ืกื•ื˜ื” ืคืจืง ื— ืžืฉื ื” ื•

It may be that ืจื‘ื™ ื™ื”ื•ื“ื” allows for the existence of a ืžืœื—ืžืช ื”ืจืฉื•ืช, a war that is not a ืžืฆื•ื” but is still halachically and morally acceptable. However, it may be that he doesnโ€™t allow for wars of aggression, war for plunder or aggrandizement, at all. Based on a suggestion by Professor Henshke, he may punctuate ืžืœื—ืžืช ืจืฉื•ืช not as ืžึดืœึฐื—ึถืžึถืช ืจึฐืฉืื•ึผืช, a permissible war, but ืžึดืœึฐื—ึถืžึถืช ืจึธืฉืื•ึผืช, a war of the government. He doesnโ€™t deny the reality of such a war, but would say it has no place in a Torah society.

ืฉึฐืืžึทืขึฐื™ึธื” ื•ึฐืึทื‘ึฐื˜ึทืœึฐื™ื•ึนืŸ ืงึดื‘ึฐึผืœื•ึผ ืžึตื”ึถื. ืฉึฐืืžึทืขึฐื™ึธื” ืื•ึนืžึตืจ, ืึฑื”ื•ึนื‘ ืึถืช ื”ึทืžึฐึผืœึธืื›ึธื”, ื•ึผืฉึฐื‚ื ึธื ืึถืช ื”ึธืจึทื‘ึธึผื ื•ึผืช, ื•ึฐืึทืœ ืชึดึผืชึฐื•ึทื“ึทึผืข ืœึธืจึธืฉืื•ึผืช.

ืžืฉื ื” ืื‘ื•ืช ื:ื™

This is consistent with ืจื‘ื™ ื™ื”ื•ื“ื”'s opinion elsewhere, about the powers of a king:

ื™ื ื•ื™ืืžืจ ื–ื” ื™ื”ื™ื” ืžืฉืคื˜ ื”ืžืœืš ืืฉืจ ื™ืžืœืš ืขืœื™ื›ื; ืืช ื‘ื ื™ื›ื ื™ืงื— ื•ืฉื ืœื• ื‘ืžืจื›ื‘ืชื• ื•ื‘ืคืจืฉื™ื• ื•ืจืฆื• ืœืคื ื™ ืžืจื›ื‘ืชื•ืƒ ื™ื‘ ื•ืœืฉื•ื ืœื• ืฉืจื™ ืืœืคื™ื ื•ืฉืจื™ ื—ืžืฉื™ื; ื•ืœื—ืจืฉ ื—ืจื™ืฉื• ื•ืœืงืฆืจ ืงืฆื™ืจื• ื•ืœืขืฉื•ืช ื›ืœื™ ืžืœื—ืžืชื• ื•ื›ืœื™ ืจื›ื‘ื•ืƒ ื™ื’ ื•ืืช ื‘ื ื•ืชื™ื›ื ื™ืงื— ืœืจืงื—ื•ืช ื•ืœื˜ื‘ื—ื•ืช ื•ืœืืคื•ืชืƒ ื™ื“ ื•ืืช ืฉื“ื•ืชื™ื›ื ื•ืืช ื›ืจืžื™ื›ื ื•ื–ื™ืชื™ื›ื ื”ื˜ื•ื‘ื™ื ื™ืงื—; ื•ื ืชืŸ ืœืขื‘ื“ื™ื•ืƒ ื˜ื• ื•ื–ืจืขื™ื›ื ื•ื›ืจืžื™ื›ื ื™ืขืฉืจ; ื•ื ืชืŸ ืœืกืจื™ืกื™ื• ื•ืœืขื‘ื“ื™ื•ืƒ ื˜ื– ื•ืืช ืขื‘ื“ื™ื›ื ื•ืืช ืฉืคื—ื•ืชื™ื›ื ื•ืืช ื‘ื—ื•ืจื™ื›ื ื”ื˜ื•ื‘ื™ื ื•ืืช ื—ืžื•ืจื™ื›ื ื™ืงื—; ื•ืขืฉื” ืœืžืœืื›ืชื•ืƒ ื™ื– ืฆืื ื›ื ื™ืขืฉืจ; ื•ืืชื ืชื”ื™ื• ืœื• ืœืขื‘ื“ื™ืืƒ ื™ื— ื•ื–ืขืงืชื ื‘ื™ื•ื ื”ื”ื•ื ืžืœืคื ื™ ืžืœื›ื›ื ืืฉืจ ื‘ื—ืจืชื ืœื›ื; ื•ืœื ื™ืขื ื” ื”ืณ ืืชื›ื ื‘ื™ื•ื ื”ื”ื•ืืƒ

ืฉืžื•ืืœ ื ืคืจืง ื—

ืจืณ ื™ื•ืกื™ ืื•ืžืจ: ื›ืœ ื”ืืžื•ืจ ื‘ืคืจืฉืช ืžืœืš ืžืœืš ืžื•ืชืจ ื‘ื•. ืจืณ ื™ื”ื•ื“ื” ืื•ืžืจ ืœื ื ืืžืจื” ืคืจืฉื” ื–ื• ืืœื ื›ื“ื™ ืœืื™ื™ื ืขืœื™ื”ื, ืฉื ืืžืจ โ€ืฉื•ื ืชืฉื™ื ืขืœื™ืš ืžืœืšโ€œ ืฉืชื”ื ืื™ืžืชื• ืขืœื™ืš.

ืกื ื”ื“ืจื™ืŸ ื›,ื‘

Similarly, there is an argument between the Sifrei (ืจื‘ื™ ืขืงื™ื‘ื) and the Mechilta (ืจื‘ื™ ื™ืฉืžืขืืœ) whether a ืžืœื—ืžืช ื”ืจืฉื•ืช is permissible:

โ€ื•ืื ืœื ืชืฉืœื™ื ืขืžืš ื•ืขืฉืชื” ืขืžืš ืžืœื—ืžื”โ€œ, ื”ื›ืชื•ื‘ ืžื‘ืฉืจืš ืฉืื ืื™ื ื” ืžืฉืœืžืช ืขืžืš ืœืกื•ืฃ ืฉื”ื™ื ืขื•ืฉื” ืขืžืš ืžืœื—ืžื”.

ืกืคืจื™ ื“ื‘ืจื™ื ืคืจืฉืช ืฉื•ืคื˜ื™ื ืคื™ืกืงื ืจ

โ€ื•ืื ืœื ืชืฉืœื™ื ืขืžืšโ€œ ืฉื•ืžืข ืื ื™ ื™ืชื—ื™ืœ ื•ื™ืœื—ื ื‘ื”; ืชืดืœ โ€ื•ืขืฉืชื” ืขืžืš ืžืœื—ืžื”โ€œ ืžืฉืชืชื—ื™ืœ ืœื”ืœื—ื ื‘ืš.

ืžื“ืจืฉ ืชื ืื™ื ืœื“ื‘ืจื™ื ืคืจืง ื› ืคืกื•ืง ื™ื‘

So we end up that there is a ืžื—ืœื•ืงืช ืชื ืื™ื whether ืžืœื—ืžืช ื”ืจืฉื•ืช is halachically acceptable. This affects how we read the story of Davidโ€™s wars of aggression and conquest:

ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ืงื™ื‘ืœื• ืืช ืคืฉื•ื˜ื• ืฉืœ ืžืงืจื ื‘ื“ื‘ืจื™ ื”ื™ืžื™ื ื›ื™ ืžืœื—ืžื•ืชื™ื• ื”ืจื‘ื™ื ืฉืœ ื“ื•ื“ ืื™ื ืŸ ืฉื‘ื— ืœื•, ื•ืืฃ ืงื‘ืขื• ื›ื™ โ€ืฉืœื ื›ืชื•ืจื” ืขืฉื”โ€œ ื‘ืžืงืฆืช ืžืœื—ืžื•ืชื™ื•. ืื™ืŸ ืืคื•ื ื‘ื™ื“ื™ ื‘ื™ืช ืžื“ืจืฉ ื–ื” ืœืžืงื•ืจ ื”ืžื—ื™ื™ื‘ ืืช ื”ืœื’ื™ื˜ื™ืžื™ื•ืช ืฉืœ ืžืœื—ืžืช ื”ืจืฉื•ืช, ืฉื™ืกื•ื“ื” ื”ืžืงืจืื™ ืื™ื ื• ืืœื ืžืœื—ืžื•ืช ื“ื•ื“ ืœืจื•ื•ื—ื”. ืคืชื•ื—ื” ืืคื•ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ืœื”ื‘ื™ืข ื›ืืŸ ืืช ืขืžื“ืชื ืฉืœื”ื: ืžืœื—ืžื•ืช ื™ื–ื•ืžื•ืช ื”ืŸ ืชื•ืคืขื” ืื ื•ืฉื™ืช ืจื•ื•ื—ืช ืžืื– ื•ืžืขื•ืœืโ€”ืืš ืื™ืŸ ืคื™ืจื•ืฉ ื”ื“ื‘ืจ ืฉื”ืชื•ืจื” ืžืฉืœื™ืžื” ืขืžื”.

ื“ื•ื“ ื”ื ืฉืงื”, ืžืœื—ืžืช ื”ืจืฉื•ืช: ื”ืืžื ื ื”ืœื’ื™ื˜ื™ืžื™ื•ืช ืžื•ืกื›ืžืช? ืขื™ื•ืŸ ื‘ืกืคืจื•ืช ื”ืชื ืื™ื

We wanted to use the halachot of war to understand Davidโ€™s wars. In the end, it is Davidโ€™s wars as described in our perek that are the source for the halachot. These are the only examples in ืชื ืดืš of ืžืœื—ืžื•ืช ื”ืจืฉื•ืช, and we will have to look at the text to see how the ื ื‘ื™ื views them.


The opinion that ืžืœื—ืžืช ื”ืจืฉื•ืช is not halachic appeals to our contemporary sense of morals, that war is inherently unjust and only in limited cases is it justifiable. But that is clearly not the halacha. We hold like the Sifrei, and like ื—ื›ืžื™ื in the Mishna, that there is a halachic concept of ืžืœื—ืžืช ื”ืจืฉื•ืช. It may be more limited than a ืžืœื—ืžืช ืžืฆื•ื”, but it is still valid. What David did in raiding his neighbors was halachically appropriate. What do we, todayโ€™s readers, do with that?

Rav Amital tries to limit the scope of a ืžืœื—ืžืช ื”ืจืฉื•ืช. He notes the ื—ื–ื•ืŸ ืื™ืฉ holds that we can never engage in a ืžืœื—ืžืช ื”ืจืฉื•ืช with a nation that keeps the ืฉื‘ืข ืžืฆื•ื•ืช ื‘ื ื™ ื ื—:

ื•ืืฃ ืœื“ืขืช ืจื‘ื ื• [ื”ืจืžื‘ืดื] ื“ื’ื ื‘ืฉืืจ ืื•ืžื•ืช ืฆืจื™ืš ืœืงื‘ืœืช ื–ืณ ืžืฆื•ื•ืช ื•ืžืฉืžืข ื“ืื ืงื™ื‘ืœื• ื–ืณ ืžืฆื•ื•ืช ื•ืœื ืžืก ื•ืขื‘ื“ื•ืช ืจืฉืื™ืŸ ืœื”ื™ืœื›ื ื‘ื”ื, ืžืจืื” ื“ื”ื™ื™ื ื• ื“ื•ื•ืงื ื‘ื‘ืื™ืŸ ืœืงื‘ืœ ื”ืฉืชื [ื‘ืชื•ืš ื”ืžืœื›ืžื”] ื–ืณ ืžืฆื•ื•ืช, ืื‘ืœ ืื•ืชืŸ ืฉืžืงื™ื™ืžื™ืŸ ื–ืณ ืžืฆื•ื•ืช ืžืงื•ื“ื ืื™ืŸ ืจืฉืื™ืŸ ืœื‘ื•ื ืขืœื™ื”ืŸ ื‘ืžืœื—ืžื”.

ื—ื–ื•ืŸ ืื™ืฉ ืขืœ ื”ืจืžื‘ืดื, ื”ืœื›ื•ืช ืžืœื›ื™ื ืคืจืง ื•

ื•ื‘ื›ื•ืœ ื™ื”ื™ื• ืžืขืฉื™ื• ืœืฉื ืฉืžื™ื™ื ื•ืชื”ื™ื” ืžื—ืฉื‘ืชื• ื•ืžื’ืžืชื• ืœื”ืจื™ื ื“ืช ื”ืืžืช ื•ืœืžืœืื•ืช ื”ืขื•ืœื ืฆื“ืง ื•ืœืฉื‘ื•ืจ ื–ืจื•ืข ื”ืจืฉืขื™ื ื•ืœื”ื™ืœื—ื ืžืœื—ืžื•ืช ื”ืณ ืฉืื™ืŸ ืžืžืœื™ื›ื™ืŸ ืžืœืš ืชื—ื™ืœื” ืืœื ืœืขืฉื•ืช ืžืฉืคื˜ ื•ืžืœื—ืžื”; ืฉื ืืžืจ (ืฉืžื•ืืœ ื ื—:ื›) โ€ื•ืฉืคื˜ื ื• ืžืœื›ื ื• ื•ื™ืฆื ืœืคื ื™ื ื• ื•ื ืœื—ื ืืช ืžืœื—ืžื•ืชื™ื ื•โ€œ.

ืžืฉื ื” ืชื•ืจื”,ื”ืœื›ื•ืช ืžืœื›ื™ื ื•ืžืœื—ืžื•ืช ื“:ื˜

ื™ื•ืฆื, ืื™ืคื•ื, ืฉื’ื ืžืœื—ืžืช ื”ืจืฉื•ืช ืœื”ืจื—ื™ื‘ ื’ื‘ื•ืœ ื™ืฉืจืืœ ื•ืœื”ืจื‘ื•ืช ื’ื“ื•ืœืชื• ื•ืฉืžืขื• ื”ื•ืชืจื” ืจืง ื‘ืžืกื’ืจืช ื”ืžื˜ืจื” ื”ื›ืœืœื™ืช ืฉืœ ื”ืจืžืช ื“ืช ื”ืืžืช. ืจืง ื›ืืฉืจ ืžืชืงื™ื™ืžื•ืช ืฉืชื™ ื”ืžื˜ืจื•ืชโ€”ื”ืžื˜ืจื” ื”ื›ืœืœื™ืช ืœื›ื•ืฃ ืืช ื”ืื•ื™ื‘ ืœืขื–ื•ื‘ ืืช ื”ืืœื™ืœื™ื ื•ืœืงื‘ืœ ืฉื‘ืข ืžืฆื•ื•ืช ื‘ื ื™ ื ื—, ื•ื”ืžื˜ืจื” ื”ืžื“ื™ื ื™ืช ื•ื”ื‘ื˜ื—ื•ื ื™ืช ืœื”ืจื—ื™ื‘ ื’ื‘ื•ืœ ื™ืฉืจืืœ ื•ืœื”ืจื‘ื•ืช ื’ื“ื•ืœืชื• ื•ืฉืžืขื•โ€” ืจืง ืื– ื”ื•ืชืจื” ื”ื™ืฆื™ืื” ืœืžืœื—ืžื”.

ื”ืจื‘ ื™ื”ื•ื“ื” ืขืžื™ื˜ืœ, ืžืœื—ืžื•ืช ื™ืฉืจืืœ ืขืœ ืคื™ ื”ืจืžื‘ืดื, ืชื—ื•ืžื™ืŸ ื—, ืขืžืณ 454-461

Rav Amital seems to feel that a war of aggression is morally better if there is a religious goal, to bring the nations to obey the Noachite laws. I donโ€™t think that helpsโ€”conversion by the sword doesnโ€™t seem any more moral to me than plunder for money; David was doing it ืœืฉื ืฉืžื™ื, to build the ื‘ื™ืช ื”ืžืงื“ืฉ. I still look in horror at the story of our perek.


We are left with the uncomfortable reality that war for land and profit is permitted by the Torah. However, it is not arbitrary, on the whim of the king. There is a deliberative process that involves the representative body of the people, the Sanhedrin:

ืžืœื—ืžืช ื”ืจืฉื•ืช ืื™ื ื”, ื—ืก ื•ืฉืœื•ื, ืžืœื—ืžื” ืืœื™ื” ืžื•ืชืจ ืœืฆืืช ื‘ืื•ืจื— ืฉืจื™ืจื•ืชื™ ืื• ืขืœ ืคื™ ื ื™ืžื•ืงื™ื ืคืจื’ืžื˜ื™ื™ื ื’ืจื™ื“ื. ื”ื™ืฆื™ืื” ืืœื™ื” ื˜ืขื•ื ื” ืฉื™ืงื•ืœ ื“ืขืชโ€”ืฉื™ืงื•ืœ ื–ื” ื”ื™ื ื• ืžื•ืกืจื™ ืœื ืคื—ื•ืช ืžืืฉืจ ืžื“ื™ื ื™โ€ฆื”ื•ื ืžื•ื ื—ื” ื’ื ืขืœ ืคื™ ืืžื•ืช ืžื™ื“ื” ืขืจื›ื™ื•ืช ืฉืื™ื ืŸ ืžืขื•ื’ื ื•ืช ื‘ื”ืœื›ื” ืžืคื•ืจืฉื•ืช, ืืš ื”ืžื—ื™ื™ื‘ื•ืช ื›ื—ื•ืง ื”ืžืฆืคื•ืŸ.

ื”ืจื‘ ืื”ืจืŸ ืœื™ื›ื˜ื ืฉื˜ื™ื™ืŸ, ืขืจื›ื™ื ื‘ืžื‘ื—ืŸ ืžืœื—ืžื”, ืขืžืณ 18, ืžื•ื‘ื ื‘ึพื—ื™ื™ื ื ื‘ื•ืŸ, ืขืœ ืžื•ืกืจ ื”ืžืœื—ืžื” ื‘ื™ื”ื“ื•ืช

ื•ืžื•ืฆื™ื ืœืžืœื—ืžืช ื”ืจืฉื•ืช, ืขืœ ืคื™ ื‘ื™ืช ื“ื™ืŸ ืฉืœ ืฉื‘ืขื™ื ื•ืื—ื“.

ืžืฉื ื” ืกื ื”ื“ืจื™ืŸ ื‘:ื“

We see this from the first military leader, Joshua:

ื™ื— ื•ื™ืืžืจ ื”ืณ ืืœ ืžืฉื” ืงื— ืœืš ืืช ื™ื”ื•ืฉืข ื‘ืŸ ื ื•ืŸ ืื™ืฉ ืืฉืจ ืจื•ื— ื‘ื•; ื•ืกืžื›ืช ืืช ื™ื“ืš ืขืœื™ื•ืƒ ื™ื˜ ื•ื”ืขืžื“ืช ืืชื• ืœืคื ื™ ืืœืขื–ืจ ื”ื›ื”ืŸ ื•ืœืคื ื™ ื›ืœ ื”ืขื“ื”; ื•ืฆื•ื™ืชื” ืืชื• ืœืขื™ื ื™ื”ืืƒ ื› ื•ื ืชืชื” ืžื”ื•ื“ืš ืขืœื™ื• ืœืžืขืŸ ื™ืฉืžืขื• ื›ืœ ืขื“ืช ื‘ื ื™ ื™ืฉืจืืœืƒ ื›ื ื•ืœืคื ื™ ืืœืขื–ืจ ื”ื›ื”ืŸ ื™ืขืžื“ ื•ืฉืืœ ืœื• ื‘ืžืฉืคื˜ ื”ืื•ืจื™ื ืœืคื ื™ ื”ืณ; ืขืœ ืคื™ื• ื™ืฆืื• ื•ืขืœ ืคื™ื• ื™ื‘ืื• ื”ื•ื ื•ื›ืœ ื‘ื ื™ ื™ืฉืจืืœ ืืชื• ื•ื›ืœ ื”ืขื“ื”ืƒ

ื‘ืžื“ื‘ืจ ืคืจืง ื›ื–

ืืฉืจ ื™ืฆื ืœืคื ื™ื”ื ื•ืืฉืจ ื™ื‘ื ืœืคื ื™ื”ื: ืืฉืจ ื™ืฆื ืœืคื ื™ื”ื ื‘ืžืœื—ืžื” ื•ืืฉืจ ื™ื‘ื ืœืคื ื™ื”ื ื‘ืžืœื—ืžื”. ืœื ื›ื“ืจืš ืฉืื—ืจื™ื ืขื•ืฉื™ื ืฉื”ื ืžืฉืœื—ื™ื ื—ื™ื™ืœื•ืช ื•ื”ื ื‘ืื™ื ืœื‘ืกื•ืฃ ืืœืโ€ฆืืฉืจ ื™ืฆื ืœืคื ื™ื”ื ื‘ืจืืฉ ื•ืืฉืจ ื™ื‘ื•ื ืœืคื ื™ื”ื ื‘ืจืืฉ.

ืกืคืจื™ ื‘ืžื“ื‘ืจ ืคืจืฉืช ืคื™ื ื—ืก ืคื™ืกืงื ืงืœื˜

ืืžืจ ืจืณ ืื‘ื”ื• ื“ืืžืจ ืงืจื (ื‘ืžื“ื‘ืจ ื›ื–) โ€ื•ืœืคื ื™ ืืœืขื–ืจ ื”ื›ื”ืŸ ื™ืขืžื•ื“โ€œ. โ€ื”ื•ืโ€œ ื–ื” ืžืœืš, โ€ื•ื›ืœ ื‘ื ื™ ื™ืฉืจืืœ ืืชื•โ€œ ื–ื” ืžืฉื•ื— ืžืœื—ืžื”, โ€ื•ื›ืœ ื”ืขื“ื”โ€œ ื–ื” ืกื ื”ื“ืจื™.

ืกื ื”ื“ืจื™ืŸ ื˜ื–,ื

And the gemara learns that Davidโ€™s war were also started deliberately, with the involvement of Sanhedrin and ื”ืณ:

ืืžืจ ืœื”ื ืœื›ื• ื•ืคืฉื˜ื• ื™ื“ื™ื›ื ื‘ื’ื“ื•ื“ ืžื™ื“ ื™ื•ืขืฆื™ื ื‘ืื—ื™ืชื•ืคืœ ื•ื ืžืœื›ื™ื ื‘ืกื ื”ื“ืจื™ืŸ ื•ืฉื•ืืœื™ืŸ ื‘ืื•ืจื™ื ื•ืชื•ืžื™ื.

ื‘ืจื›ื•ืช ื’,ื‘

ืœื’ ื•ืื—ื™ืชืคืœ ื™ื•ืขืฅ ืœืžืœืš; ื•ื—ื•ืฉื™ ื”ืืจื›ื™ ืจืข ื”ืžืœืšืƒ
ืœื“ ื•ืื—ืจื™ ืื—ื™ืชืคืœ ื™ื”ื•ื™ื“ืข ื‘ืŸ ื‘ื ื™ื”ื• ื•ืื‘ื™ืชืจ ื•ืฉืจ ืฆื‘ื ืœืžืœืš ื™ื•ืื‘ืƒ

ื“ื‘ืจื™ ื”ื™ืžื™ื ื ืคืจืง ื›ื–

ื˜ื– ื•ืฆื“ื•ืง ื‘ืŸ ืื—ื™ื˜ื•ื‘ ื•ืื‘ื™ืžืœืš ื‘ืŸ ืื‘ื™ืชืจ ื›ื”ื ื™ื; ื•ืฉื•ืฉื ืกื•ืคืจืƒ ื™ื– ื•ื‘ื ื™ื”ื• ื‘ืŸ ื™ื”ื•ื™ื“ืข ืขืœ ื”ื›ืจืชื™ ื•ื”ืคืœืชื™; ื•ื‘ื ื™ ื“ื•ื™ื“ ื”ืจืืฉื ื™ื ืœื™ื“ ื”ืžืœืšืƒ

ื“ื‘ืจื™ ื”ื™ืžื™ื ื ืคืจืง ื™ื—

ืื—ื™ืชื•ืคืœ ื–ื” ื™ื•ืขืฅ ื•ื›ืŸ ื”ื•ื ืื•ืžืจ (ืฉืžื•ืืœ ื‘ ื˜ื–) ื•ืขืฆืช ืื—ื™ืชื•ืคืœ ืืฉืจ ื™ืขืฅ ื•ื’ื•ืณ. ื•ื‘ื ื™ื”ื• ื‘ืŸ ื™ื”ื•ื™ื“ืข ื–ื• ืกื ื”ื“ืจื™ืŸ. ืื‘ื™ืชืจ ืืœื• ืื•ืจื™ื ื•ืชื•ืžื™ื. ื•ื›ืŸ ื”ื•ื ืื•ืžืจ (ื“ื‘ืจื™ ื”ื™ืžื™ื ื ื™ื—) ื•ื‘ื ื™ื”ื• ื‘ืŸ ื™ื”ื•ื™ื“ืข ืขืœ ื”ื›ืจืชื™ ื•ืขืœ ื”ืคืœืชื™ ื•ืœืžื” ื ืงืจื ืฉืžืŸ ื›ืจืชื™ ื•ืคืœืชื™ ื›ืจืชื™ ืฉื›ื•ืจืชื™ืŸ ื“ื‘ืจื™ื”ืŸ ื•ืคืœืชื™ ืฉืžื•ืคืœืื™ืŸ ืžืขืฉื™ื”ืŸ.

ืกื ื”ื“ืจื™ืŸ ื˜ื–,ื‘

Note that this includes the involvement of ื”ืณ's agreement, in the message of the ืื•ืจื™ื ื•ืชื•ืžื™ื. After the end of the period of ื ื‘ื•ืื”, in the second Temple, there were no ืื•ืจื™ื ื•ืชื•ืžื™ื and the Mishna only requires the Sanhedrinโ€™s acquiescence.

Rav Amital concludes:

ืื™ืŸ ืกืคืง ืฉืœืชืคื™ืกื” ื–ื• ื”ืฉืœื›ื•ืช ื‘ืชื—ื•ื ื”ืžื—ืฉื‘ื” ื”ื™ื”ื•ื“ื™ืช, ื•ืื›ืžืดืœ.

ื”ืจื‘ ื™ื”ื•ื“ื” ืขืžื™ื˜ืœ, ืžืœื—ืžื•ืช ื™ืฉืจืืœ ืขืœ ืคื™ ื”ืจืžื‘ืดื, ืชื—ื•ืžื™ืŸ ื—, ืขืžืณ 461

And the moral question? A ืžืœื—ืžืช ื”ืจืฉื•ืช may be permissible, but is it good? I would conclude with Rav Kookโ€™s thoughts:

Another interesting statement from R. Kook on developing morality is found in Pinkesei ha-Reiyah, also published in 2008โ€ฆIn discussing how terrible war is, and the concept of a โ€œpermissible war,โ€ which is recognized as a halakhic category, he notes that the latter is only suitable for a world which hasnโ€™t developed properly, one which still sees war as a means to achieve things. This proper development can only come when all peoples have reached an elevated stage, since, pace Gandhi, you canโ€™t have one nation practice the higher morality of no war while other nations are still using force. R. Kook describes โ€œpermissible warโ€ as follows (p. 29):

ื›ืœ ื”ืชื•ืจื” ื”ื–ืืช ืฉืœ ืžืœื—ืžืช ืจืฉื•ืช ืœื ื ืืžืจื” ื›ืดื ืœืื ื•ืฉื™ื•ืช ืฉืœื ื ื’ืžืจื” ื‘ื—ื™ื ื•ืš.

The way the Torah shows this is by the law of yefat toar, concerning which R. Kook writes:

ื›ืœ ืœื‘ ื™ื‘ื™ืŸ ืขืœ ื ืงืœื” ื›ื™ ืจืง ืœืื•ืžื” ืฉืœื ื‘ืื” ืœืชื›ืœื™ืช ื—ื™ื ื•ืš ื”ืื ื•ืฉื™, ืื• ื™ื—ื™ื“ื™ื ืžื”ื, ื™ื”ื™ื” ื”ื›ืจื— ืœื“ื‘ืจ ื›ื ื’ื“ ื™ืฆืจ ื”ืจืข ืขืดื™ ืœืงื™ื—ืช ื™ืคืช ืชื•ืืจ ื‘ืฉื‘ื™ื” ื‘ืื•ืคืŸ ื”ืžื“ื•ื‘ืจ. ื•ืžื–ื” ื ืœืžื“ ืฉื›ืฉื ืฉืขืœื™ื ื• ืœื”ืชืจื•ืžื ืžื“ื™ืŸ ื™ืคืช ืชื•ืืจ, ื›ืŸ ื ื–ื›ื” ืœื”ืชืจื•ืžื ืžืขื™ืงืจ ื”ื—ื™ื ื•ืš ืฉืœ ืžืœื—ืžืช ืจืฉื•ืช, ื•ื ื›ื™ืจ ืฉื›ืœ ื›ืœื™ ื–ื™ื™ืŸ ืื™ื ื• ืืœื ืœื’ื ืื™.
โ€ฆ

On the very next page of Pinkesei ha-Reiyah, R. Kook applies the same insight to the issue of slavery, seeing it as only a temporary phenomenon, one that the Torah wishes to see done away with.

Marc B. Shapiro, Thoughts on โ€œConfrontationโ€ and Sundry Matters Part II

I donโ€™t have a good answer beyond โ€œwe canโ€™t judge the past by the standards of the presentโ€, but we would like to believe in an absolute standard of morality and justice. We have to admit that we donโ€™t have a good answer today either, and that well-meaning people can argue about what is โ€œmoral and justโ€. ืœื ื‘ืฉืžื™ื ื”ื™ื, and we have to look at the halacha as it exists and how ื—ื–ืดืœ and the text present Davidโ€™s actions.