The 17th-century Dutch master Johannes Vermeer, unlike his contemporaries Rembrandt and Jan Steen, did not leave behind renderings of Old Testament scenes—with one partial exception. But Chaim Brovender nonetheless finds much for a rabbi to love about Vermeer’s work, focusing on two paintings in particular:

Johannes Vermeer’s The Geographer (1669) depicts a man who is trying to map the world in which he lives. . . . In The Astronomer (c. 1668), the surveyor of the heavens holds in his hand the globe with the constellations, indicating his yearning to be part of the greater expanse of creation. . . . On the wall behind him is a painting depicting the finding of Moses by [Pharoah’s daughter]. This is one of the great moments of salvation in world history. The Jewish people were saved because the child Moses was drawn from the river. Art historians have pointed out that the inclusion of this “painting within a painting” was meant for allegorical purposes, reinforcing the artist’s underlying meaning—God’s divine providence in the finding of Moses, symbolizing that spiritual guidance in man’s attempt to discover His world.

We may read these paintings midrashically, as it were. They introduce us to the two aspects of human wonder. The geographer tries to measure and describe the world in which he lives; the astronomer tries to understand things that transcend our immediate sphere of creation, to grasp our position in the vast cosmos. We understand salvation as being an act of God’s love, enabling us to reciprocate that love.

Surely these ideas can be stated in religious language and are found in the words of [the talmudic sages]. But not everyone can appreciate the wonder in the world through the word, and not everyone can appreciate the love that is expressed in creation through the use of language.

On Tuesday, a Hizballah drone attack injured three people in northern Israel. The next day, another attack, targeting an IDF base, injured eighteen people, six of them seriously, in Arab al-Amshe, also in the north. This second attack involved the simultaneous use of drones carrying explosives and guided antitank missiles. In both cases, the defensive systems that performed so successfully last weekend failed to stop the drones and missiles. Ron Ben-Yishai has a straightforward explanation as to why: the Lebanon-backed terrorist group is getting better at evading Israel defenses. He explains the three basis systems used to pilot these unmanned aircraft, and their practical effects:

These systems allow drones to act similarly to fighter jets, using “dead zones”—areas not visible to radar or other optical detection—to approach targets. They fly low initially, then ascend just before crashing and detonating on the target. The terrain of southern Lebanon is particularly conducive to such attacks.

But this requires skills that the terror group has honed over months of fighting against Israel. The latest attacks involved a large drone capable of carrying over 50 kg (110 lbs.) of explosives. The terrorists have likely analyzed Israel’s alert and interception systems, recognizing that shooting down their drones requires early detection to allow sufficient time for launching interceptors.

The IDF tries to detect any incoming drones on its radar, as it had done prior to the war. Despite Hizballah’s learning curve, the IDF’s technological edge offers an advantage. However, the military must recognize that any measure it takes is quickly observed and analyzed, and even the most effective defenses can be incomplete. The terrain near the Lebanon-Israel border continues to pose a challenge, necessitating technological solutions and significant financial investment.