The Torah portion called Beshallach (Exodus 13:17ff) includes the “Song of the Sea,” in Hebrew Shirat Hayam (Exodus 15ff). It’s more than a song or poem, it’s a victory song. The Israelites sang it and Miriam led the women in dancing in tribute to God for redeeming them “with a mighty hand and an outstretched arm.” Familiarly, this victory song includes Mi Chamocha, “Who is like God?” It’s part of our worship service morning and evening because it exalts God, who brings on the evening and creates the new morning. Not a god of morning and a god of evening, which is a Gnostic belief, but one God, who creates both evening and morning, and redeemed us from pharaoh’s grip.

Less familiar is the beginning of the Song. In Exodus 15:3, the Israelites called God, Ish Milchamah, a warrior, as it’s commonly translated. Ish means man, and Milchamah means war. Is God a warrior? To the worn and beaten Israelites who didn’t know freedom for over 400 years, God was their warrior who fought an uncommon battle with awesome signs and wonders. But God was not just a warrior. For the sake of their redemption, the Egyptians, who were also God’s children, perished from plagues and in the crash of the waves that swallowed pharaoh and his men. As a result, we diminish the wine, a symbol of joy in Judaism, from our cups at Passover when we announce each plague that the Egyptians suffered. We’re not a vengeful people; justice and mercy are paired to reflect all of God’s attributes, and the covenant that draws us into service with God.

Torah portrays God as a victorious warrior over other peoples, such as the Egyptians, Hittites and Amorites, and over their gods, including Baal, who was defeated by God with Elijah (I Kings 18:36ff). When we recite, “Praised are You, Adonai, Ruler of the Universe,” we bear witness to One God above all others everywhere and always. God is not just One who gives life and is praised by us in joyful times. Judaism finds in relationship with God, everything we need at all times. God is creator, redeemer, giver, forgiver, listener, healer, and, yes, warrior, too. And, in our humanness, so are we.

We live in covenant with God. We observe mitzvot, found in Torah and its teachings, to fulfill that covenant. Our humanity is reflected in our commitment to mitzvot, which represent the highest morals and values of our people.

During this time of war between Israel and terrorist organizations—Hamas, Hezbollah, and other Iranian proxies on its borders—we are not unlike our Israelite ancestors. In the name of God, Warrior, we find our physical strength and moral duty to destroy those who have and are still determined to destroy us. Beyond these days of war is our desire for peace between our enemies and us. Unfortunately, there are no credible peace-partners with whom to talk about a two-state solution, currently, and there are no conversations to be had until all the hostages are returned.

Though the prophet Isaiah foresaw a day of complete peace between natural enemies (11:6), Woody Allen was more realistic, when he added, “Someday the lion is going to lie down with the lamb, but the lamb isn’t going to get much sleep.” Peace is a big concept, but let’s not be deterred from trying to seek it for the sake of the people of Israel and all God’s children.

L’Shalom,