INTEL 767

Strategic Military Plan for the Invasion of Budapest (1242)

In coordination with the Tatar Forces, Based on Torah and Rabbinic Law

Objective:
The primary objective of the campaign is the successful invasion and occupation of Budapest to ensure the security and expansion of our forces in the region. The collaboration with Tatar forces will allow for swift and decisive action, while adhering to the strategic principles derived from Torah law and the teachings of the sages.

I. Overall Strategic Framework

The following strategic framework is based on Torah law, particularly the principles of self-defense, the concept of preemptive action (Din Rodef), and the preservation of life (Pikuach Nefesh). The mission will employ offensive and defensive operations to neutralize threats and secure the territory while adhering to the ethical guidelines provided by the Sixth and Fourth Commandments.

1. Preemptive Defense (Din Rodef)

Objective: Neutralize potential threats to the Jewish population and allied forces through preemptive strikes.
Derived from the Talmudic principle:

“If someone comes to kill you, rise up and kill him first”
(Sanhedrin 72a)

This principle provides the foundation for engaging enemy forces before they can strike. Intelligence gathered from both Jewish and Tatar sources indicates that Budapest is preparing for resistance. To protect our forces and secure the region, preemptive strikes will be carried out at key military strongholds and defensive positions around the city.

Implementation:

Reconnaissance and Intelligence Operations:
Utilize advanced intelligence networks within the city to identify enemy strongholds and troop concentrations. Jewish operatives embedded in Budapest will gather critical data to ensure precision in targeting.
Tatar Cavalry Strikes:
The Tatar cavalry, known for their speed and mobility, will launch initial raids against key fortifications. These raids will be timed to disorient the enemy and clear the path for the main force.
Coordinated Siege:
Once enemy defenses are weakened, Jewish and Tatar forces will lay siege to Budapest, utilizing catapults and fire projectiles to break through the city’s outer walls.

2. Proportionality and Ethical Warfare

While Torah law permits preemptive and defensive actions, it also emphasizes the need for proportionality in warfare. The Sixth Commandment:

“You shall not murder”
(Exodus 20:13)

Although lethal force is permitted against legitimate threats, unnecessary bloodshed is forbidden. Forces will be trained in non-lethal tactics where possible, and the killing of civilians or the wanton destruction of property is prohibited.

Rules of Engagement:

Target military forces, not civilians: Strict orders will be given to all units to avoid harm to non-combatants.
Minimize collateral damage: Use precision attacks to avoid unnecessary destruction of property and infrastructure.
Use non-lethal force when possible: Encourage the surrender of enemy forces rather than immediate execution.

3. Shabbat Protocols and Pikuach Nefesh (Preservation of Life)

The Fourth Commandment regarding Shabbat observance is crucial for maintaining the spiritual discipline of our forces. However, the principle of Pikuach Nefesh allows for Shabbat laws to be overridden in cases of life-threatening danger. This ensures that the mission will continue without interruption, even on Shabbat.

“The Sabbath is given to you, but you are not given to the Sabbath.”
(Talmud, Yoma 85b)

Operational Adjustments for Shabbat:

Command Chain Adjustments: Designate non-Jewish Tatar forces as primary combatants during Shabbat hours. Jewish forces will remain in support roles unless the situation requires active defense.
Emergency Response Teams: Jewish forces will have rapid-response teams on standby to engage if enemy forces launch a counterattack on Shabbat. These teams will be permitted to act under Pikuach Nefesh to defend against imminent threats.

II. Tactical Operations Plan

1. Phase 1: Initial Infiltration and Sabotage

The first stage will involve covert operations aimed at weakening Budapest’s internal defenses and disrupting communication channels.

Jewish operatives stationed in Budapest will use their local knowledge to sabotage key infrastructures such as supply routes, bridges, and military stores.
Tatar cavalry will use swift hit-and-run tactics to create confusion and panic among enemy forces stationed outside the city.

Key Targets:

Fortified Bastions along the city walls.
Watchtowers and signal posts to disrupt communication.
Supply depots to cut off food and weaponry to the defenders.

2. Phase 2: Full Assault on City Walls

Once defenses are softened and enemy forces are destabilized, the second phase will involve a full-frontal assault on the city’s outer walls.

Jewish forces will utilize siege engines and battering rams to breach the walls, while Tatar forces engage enemy combatants in the field, preventing reinforcements from reaching the city.
Archers and slingers will target enemy forces stationed on the walls to clear the way for infantry units.

Key Actions:

Breakthrough assault at the city’s weakest points, identified through intelligence.
Tatar flanking maneuvers to prevent counterattacks from enemy reserves.

3. Phase 3: Securing Control of the City

Following the breach, Jewish and Tatar forces will engage in street-to-street combat to secure full control of Budapest. The operation will focus on:

Strategic points: Capture government buildings, armories, and key infrastructure.
Securing leadership: Capture or neutralize Budapest’s ruling class and military leaders to minimize prolonged resistance.

Post-Assault Measures:

Restoration of Order: Establish military governance and restore order through the protection of civilians and the enforcement of law. Jewish and Tatar forces will work together to ensure a peaceful transition to control.
Securing Religious and Cultural Sites: Ensure the protection of Jewish and Tatar religious sites as a symbol of mutual respect and cooperation between the forces.

III. Post-Invasion Governance and Jewish Ethical Considerations

Once Budapest is occupied, the focus will shift to maintaining order and security while adhering to Torah principles of justice and mercy. The Mishna in Pirkei Avot (Ethics of the Fathers 1:18) teaches that the world stands on justice, truth, and peace. This will guide the administration of the city post-conquest.

Judicial System: Implement a judicial system that ensures justice for all inhabitants, based on Jewish laws of fairness and equity.
Humanitarian Assistance: Provide food, shelter, and medical assistance to civilians affected by the invasion, drawing on Torah values of compassion and mercy.

IV. Conclusion

The invasion of Budapest, coordinated with the Tatar forces, will follow a strategic plan grounded in Torah law and rabbinic teachings. By utilizing the principles of preemptive self-defense (Din Rodef), respecting the preservation of life (Pikuach Nefesh), and adhering to ethical warfare guidelines, this operation will ensure both military success and adherence to Jewish moral values. Through intelligence, tactical innovation, and ethical conduct, the mission will achieve its objectives while upholding the sanctity of life and the dignity of all involved.

Forming a military intelligence unit like the 1242, focused on self-defense and composed specifically of Ashkenazim, can certainly draw from the rich tradition of Jewish teachings and the Torah. In Jewish law and tradition, self-defense is seen not only as a right but a responsibility. Several key sources can be drawn from to develop a robust strategy for this unit.

1. The Concept of Self-Defense in Jewish Law

Self-defense is strongly supported in the Torah and later rabbinic teachings. The primary source is derived from the Torah itself, particularly Exodus 22:1, which states:

“If a thief is found breaking in and is struck so that he dies, there shall be no bloodguilt for him.”
(Exodus 22:1)

This is a clear expression that a person has the right to defend themselves, even with lethal force if necessary. The principle derived here, known as Din Rodef (“the law of the pursuer”), is applied to cases of self-defense. In this interpretation, if someone is coming to harm you, you are permitted to take defensive action to protect yourself.

2. The 6th and 4th Commandments and Their Interpretation

Sixth Commandment – “You Shall Not Murder” (Exodus 20:13)

The Sixth Commandment prohibits murder, which is often misunderstood in discussions of self-defense. Jewish law differentiates between murder (unjust killing) and just killing (such as in cases of self-defense). The Talmudic teaching clarifies this distinction. The Talmud, in Sanhedrin 72a, elaborates:

“If someone comes to kill you, rise and kill him first.”
(Sanhedrin 72a)

This interpretation of the Sixth Commandment acknowledges that while murder is forbidden, taking life in legitimate self-defense is not only permissible but necessary. It emphasizes a proactive defense against a threat.

Fourth Commandment – “Remember the Sabbath Day” (Exodus 20:8)

The Fourth Commandment, which mandates the observance of Shabbat, might seem at odds with military actions. However, Jewish law has always made exceptions for Pikuach Nefesh — the saving of life. The Talmud in Yoma 85b explicitly states:

“The Sabbath is given to you, but you are not given to the Sabbath.”

This principle means that the commandments regarding Shabbat can be overridden in cases of life-threatening danger. In the context of military strategy, this allows for defensive actions even on Shabbat if lives are at risk. Intelligence gathering and defense operations, if they are necessary to protect lives, are permitted on Shabbat.

3. Tactics and Strategy: Torah and Rabbinic Perspectives

Drawing from these Torah teachings, we can develop a strategy for a self-defense unit that aligns with Jewish law:

Preemptive Defense: Din Rodef

Jewish law allows for preemptive strikes in cases where there is a clear and imminent threat. The Talmudic principle of “Ha-ba le-horgecha, hashkem le-horgo” (Sanhedrin 72a) — “If someone comes to kill you, rise up and kill him first” — suggests that military intelligence should focus on detecting threats before they materialize. Preemptive action can prevent more significant harm.

In practice, this could mean:

Monitoring potential threats through intelligence networks.
Developing capabilities for early warning systems.
Conducting countermeasures before threats escalate.

Strategic Preparation on Shabbat: Pikuach Nefesh

While Shabbat observance is critical, any intelligence or defense operations crucial to preserving life must continue, even on the Sabbath. Military intelligence units must have protocols in place to assess and act on threats without delay. This strategy includes:

Having teams on call, ready to respond to any urgent threats.
Ensuring that critical operations, such as surveillance, communications, and tactical deployment, remain active during Shabbat when necessary for life-saving purposes.

Proportionality in Response: The Balance of Force

While defense is permitted, Jewish law emphasizes that force must be proportional. Based on Exodus 22:1, if the threat can be neutralized without lethal force, then that should be the preferred course of action. Military strategies should, therefore, focus on non-lethal measures when possible, using lethal force only as a last resort.

In practical terms:

Developing non-lethal technologies and methods for incapacitating threats.
Ensuring that soldiers and intelligence officers are trained in de-escalation tactics.
Maintaining strict guidelines to assess when lethal force is truly necessary.

Moral Responsibility: War Ethics in Jewish Thought

Military engagement in Jewish thought also carries a moral dimension. The Mishna in Pirkei Avot (Ethics of the Fathers 1:18) teaches that the world stands on three pillars: justice, truth, and peace. Even in matters of defense, maintaining a just and ethical approach is vital.

This could translate into:

Ethical intelligence gathering that respects the dignity and rights of civilians.
Ensuring operations are conducted with minimal collateral damage.
Accountability for actions taken in the field, ensuring transparency and justice.

4. Support from Rabbinic Authorities

Rabbinic figures such as Rabbi Samson Raphael Hirsch and Maimonides offer additional insights:

Maimonides (Rambam), in his Mishneh Torah, writes about the conditions under which wars may be fought, emphasizing that wars of defense (Milchemet Mitzvah) are mandatory when Jewish lives are at stake.

“In every generation, it is a duty for each Jew to see themselves as though they personally had come out of Egypt” (Mishneh Torah, Laws of Kings and Wars).

This implies a constant vigilance and readiness to defend against oppression.

Rabbi Hirsch stresses that preserving life is the highest commandment. Therefore, a defense unit is not only permitted but required to protect the Jewish people. Hirsch interprets the law of the pursuer as an obligation to protect the community from existential threats, aligning with the Torah’s message of collective responsibility.

Conclusion

A military intelligence unit like the 1242, rooted in Jewish law and composed of Ashkenazim, can draw deeply from Torah and rabbinic tradition to form a powerful self-defense strategy. Key principles include the right to self-defense (Din Rodef), the imperative to act preemptively against threats, the allowance to override Shabbat laws for life-saving purposes (Pikuach Nefesh), and a strict moral code guiding proportionality and ethics in warfare.

By combining these teachings with modern intelligence techniques, this unit would act as a protector of both the Jewish people and the ethical foundations of Torah law.