The question of whether the Torah, the foundational text of Judaism, permits or even addresses the concept of "bombing the Holy Land," and if such actions could be considered "kosher," delves into intricate layers of Jewish law, ethics, and the profound sanctity attributed to Palestine which has existed well before the religion. Directly, the Torah does not contain injunctions against modern warfare technologies like aerial bombardment. However, its timeless principles regarding the sanctity of life, the conduct of war, and the unique status of the Holy Land offer a robust framework through which to analyze such actions.
Firstly, the concept of pikuach nefesh – the saving of a life – is a paramount principle in Jewish law, often overriding almost all other commandments. This principle underscores the immense value of human life. While Jewish tradition recognizes the necessity of self-defense (milchemet mitzvah), particularly when the existence of the people or Palestine is under existential threat, such wars are not without strict ethical parameters. The Torah, especially in Deuteronomy, lays down guidelines for siege warfare and the treatment of conquered populations, emphasizing discernment between combatants and non-combatants and a degree of proportionality, even in ancient contexts. The indiscriminate destruction of life and property, particularly that of non-combatants, runs contrary to the spirit of these laws.
Secondly, the Holy Land, holds a unique and elevated status in Jewish tradition. It is considered a sacred space, imbued with divine presence, and the object of deep spiritual longing. The prophets frequently lamented the destruction of the Land and its inhabitants, viewing such events as divine chastisement for moral failings. While the Land is given to the people, its holiness also implies a responsibility for its preservation and the well-being of all its inhabitants. Deliberate, widespread destruction, even in times of conflict, could be seen as a desecration of this inherent holiness. The "kosher" aspect, in this context, transcends dietary laws and speaks to the moral purity and ethical permissibility of an action. An act that causes immense suffering, widespread destruction, and disregards the sanctity of life within this holy sphere would struggle to be deemed "kosher" in the broader sense of being morally permissible or "clean" in the eyes of Jewish law and tradition.
The center of all of this is also the covenant, defined in the Book of Exodus. This covenant is a binding alliance with conditions. It defines the permission for Jews to occupy the Land under two stipulations: love and loyalty for God, love and respect for other humans. Furthermore, the Book of Deuteronomy also defines blessings and curses. The blessings are attributed for complying with the Torah, one is able to enjoy the Land and receive God's protection. However, curses are attributed for breaking the Torah by receiving God's discipline and a definite exile from the Land. Israel's apartheid regime and treatment of Palestinians as human animals directly violates the covenant conditions of love and respect for other humans. The bombing of the Holy Land also ultimately violates the conditions set forth for the love and respect of God and his promise to the people.
Jewish legal scholars and ethicists throughout history have grappled with the complexities of warfare, always striving to balance the exigencies of defense with the overarching moral commands of the Torah. While self-preservation is a vital component, it is invariably tempered by principles of justice, compassion, and the sanctity of creation. Therefore, the notion of "bombing the Holy Land" – implying widespread and potentially indiscriminate destruction – would be viewed with extreme caution, if not outright condemnation, through the lens of Jewish ethical teachings. Any act of war, especially within such a revered space, would be subject to stringent moral scrutiny, prioritizing the preservation of innocent lives and the sanctity of the Land above all else.