Towards a Typology of Battlefield Miracles: The Case of Operation “Cast Lead” in the Israel Defense Forces

Elisheva Rosman

doi:10.3390/rel9100311

Abstract

Battlefield miracle stories are not rare. This paper suggests a typology of battlefield miracles. From this perspective it asks what sort of miracles can we expect to see in battle and when can we expect to see them? After presenting the main points of discussion regarding miracles, it proposes a range of categories for military miracles (miracles as acts that violate nature versus miracles as everyday acts; those involving the divine versus occurrences not requiring the presence of a heavenly emissary; acts of benevolence versus acts with no such intent; having a clear purpose versus acts where there is disagreement regarding interpretation). After discussing these categories, the articles uses Operation Cast Lead (December 2008–January 2009) as a case study to test the typology suggested above. Since this field is underdeveloped, this paper sets out to initiate a conversation on battlefield miracles, with hope that future studies will build upon it.

Highlights

This paper does not attempt to ask “are miracles true?” or “what really happened?”2 Its point of departure is that people believe in miracles on the battlefield and do not think they are imagining them, hallucinating or lying
By Yisrael Hayom and Yediot Ahraonot, but was not a battlefield miracle: a rocket falling on a classroom, causing only damage (Yisrael Hayom, 1 January 2009, p. 5; Yediot Aharonot, 1 January 2009, p. 5)
In the more specific context, clearly, military miracles tend to appear when soldiers are given a religious context to relate to when going into battle

Summary

Introduction

While they usually do not manifest themselves as blatantly as the appearance of a venerated figure appearing in battle, they are a presence on the battlefield: rain beginning or ceasing as needed by the troops; a holy book stopping bullets, signs interpreted by troops as favorable, victory against terrible odds, as well as many other examples. They are, in a sense, the appearance of religion in everyday life (Ammerman 2014). In many contexts, it is seen as a threat to the state

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Conclusion