One of the great tensions in Western moral philosophy is between the Aristotelian ideal of ethics based on the cultivation of proper moral virtue and the Jewish understanding of ethics as adherence to commandments. As a devotee of both Aristotle and the Talmud, Moses Maimonides tried repeatedly to reconcile the two approaches. But, argues Abraham Socher, Maimonides leaves unresolved the incompatibility between Aristotelian ethics and the Jewish ideal of t’shuvah (“repentance,” or, more literally, “return”), so central to the Days of Awe—even though he himself wrote one of the most penetrating expositions of this ideal. Socher explains:

[Although] the shadings are different, the overall picture of moral life given in [the section of Maimonides’ great legal code titled] “the Laws of Moral Traits” is an Aristotelian one. A good and happy human life is the natural result of the cultivation and exercise of the virtues, which is, more or less, equivalent to following the commandments of the Torah. Indeed, even the afterlife is a natural result of the highest of these virtues, those of the intellect. On such a picture, it is almost as impossible to have a good, flourishing life without a good upbringing, parents, and education as it would be to cultivate a vegetable garden in permafrost. This makes the religious obligation to repent a bit of a problem. . . .

But . . . would one want to live in a moral culture in which repentance was no longer a possibility for those who were badly raised, or fully formed, or near death? Perhaps what Maimonides and the Jewish tradition he is summarizing are suggesting is that if one does not have the resources to change one’s desires, then God will provide them. Or, alternatively, that in insisting that repentance is always both obligatory and possible, and that “the gates of repentance” reopen every year, the tradition itself provides the resources to “stop doing the things that [one] know[s] are wrong,” though it does not guarantee that one will.

What then of Maimonides’s virtue ethics? Perhaps his inconsistent—or at least tension-ridden—system, in which our moral lives are described in terms of both virtues to cultivate and commandments to be obeyed, is closer to our felt experience than either is alone. Moral thinking, it turns out, was always messy.

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.