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July 6, 2015 / 19 Tammuz, 5775
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Israel, Iran, And The Shiite Apocalypse (Third of Three Parts)


Beres-Louis-Rene

All changed, changed utterly: A terrible beauty is born.
– William Butler Yeats,
“Easter, 1916”

The primary point of Israel’s nuclear forces must be deterrence ex ante, not preemption or reprisal ex post. If, however, nuclear weapons should ever be introduced into a conflict between Israel and one or more of the several states that still wish to destroy it, some form of nuclear war fighting could ensue.

This would be the case so long as: (a) enemy state first-strikes against Israel would not destroy the Jewish state’s second-strike nuclear capability; (b) enemy state retaliations for Israeli conventional preemption would not destroy Israel’s nuclear counter-retaliatory capability; (c) Israeli preemptive strikes involving nuclear weapons would not destroy enemy state second-strike nuclear capabilities; and (d) Israeli retaliation for enemy state conventional first-strikes would not destroy enemy state nuclear counter-retaliatory capabilities.

From the standpoint of protecting its security and survival, this means Israel should now take prompt and immediate steps to ensure the likelihood of (a) and (b) above, and the unlikelihood of (c) and (d). As was clarified by Project Daniel’s final report, “Israel’s Strategic Future” (www.acpr.org.il/ENGLISH-NATIV/03-ISSUE/daniel-3.htm), it’s always in Israel’s interest to avoid nuclear war fighting wherever possible.

For Israel, both nuclear and non-nuclear preemptions of enemy unconventional aggressions could lead to nuclear exchanges. This would depend, in part, upon the effectiveness and breadth of Israeli targeting, the surviving number of enemy nuclear weapons, and the willingness of enemy leaders to risk Israeli nuclear counter-retaliations. Significantly, the likelihood of nuclear exchanges would be greatest wherever potential state aggressors, especially Iran, were allowed to deploy ever-larger numbers of certain unconventional weapons, without eliciting appropriate and effective Israeli preemptions. This point was frequently overlooked by those who persistently opposed still-timely forms of anticipatory self-defense by Israel.

Should enemy nuclear deployments ultimately be allowed, Israel could then effectively forfeit the non-nuclear preemption option. At that point, its only remaining alternatives to nuclear preemption would be: (1) a no-longer viable conventional preemption; or (2) a decision to do nothing, thereby relying for security on the increasingly doubtful logic of nuclear deterrence or “containment,” and the inherently limited protections of ballistic missile defense.

This means, at least in principle, that the risks of any Israeli nuclear preemption, of nuclear exchanges with an enemy state, and of enemy nuclear first strikes, might still be reduced by certain Israeli non-nuclear preemptions.

While still unrecognized in Washington and Jerusalem, there is no greater power in world politics than power over death. The idea of an apocalypse figures scripturally in both Judaism and Christianity, but it very likely appeared for the first time among the Zoroastrians in ancient Persia. Interestingly, but probably without any current conceptual significance, this is basically the same geographic region as modern-day Iran.

For President Ahmadinejad, still in power, and very deeply concerned with power over death, there could be a recognizably “terrible beauty” in transforming the “world of war” into the “world of Islam.” For all who study present-day Iran, this bitter observation is incontestable. After all, for this Iranian president – and more importantly for his assorted clerical masters – an “end of the world” struggle spawned by any such transformation could enticingly open the way, at least for true believers, to a life everlasting.

What promise could conceivably be more satisfying? Though still largely inconspicuous to the generals, the professors, and the political analysts, there can be no greater power on earth than power over death, the incomparable power to overcome mortality. It follows that soon-to-be nuclear Iranian decision-makers, joyously imagining an utterly endless landscape of enemy corpses, could emerge prepared, enthusiastically and unhesitatingly, to become collective martyrs.

In the final analysis, however, we must recall that “irrational” is not the same as “crazy” or “mad,” and that even an irrational Iranian adversary might still be subject to alternate forms of deterrence. Therefore, Iranian leaders who might be willing to sacrifice millions to bring back the missing Twelfth Imam, or Mahdi, could still maintain a consistent and transitive order of different preferences.

In this hierarchy there would be certain core religious institutions and expectations that demand protection. It follows that even an “irrational” Iranian leadership that is willing to absorb massive enemy military strikes against its populations might still not be willing to absorb serious harms to presumably essential core elements of its One true Faith.

About the Author: Louis René Beres (Ph.D., Princeton, 1971) is professor of political science and international law at Purdue University and the author of many books and articles dealing with international relations and strategic studies.


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