Shmuel I: 14 tells the story of Shaul haMelech making an oath that no one may eat until the war against the Plishtim is finished. Not knowing of his father's oath, Shaul's own son, Yehonason, licked some honey to regain his strength while pursuing the enemy. Yehonasan's heoric valor brought the people victory and the Plishtim were defeated. When the battle ended, however, Yehonasan faced the death penalty for violating his father's oath. The people protested (14:45):
? וַיֹּאמֶר הָעָם אֶל-שָׁאוּל, הֲיוֹנָתָן יָמוּת אֲשֶׁר עָשָׂה הַיְשׁוּעָה הַגְּדוֹלָה הַזֹּאת בְּיִשְׂרָאֵל
The story ends that the people redeemed Yohanasan and he was not killed.
The simple reading of the people's response is that they refused to accept that their hero should be put to death for a minor crime. However, the Ramban at the end of Bechukosai understands this pasuk as saying much more. Ramban introduces a theological principle: G-d does not deliver miracles through sinners. The pasuk can now be read as advancing a theological argument: Had Yohanason been guilty of intentionally violating his father's oath, then the miracle of victory over the Plishtim could not have come about through his hands -- the very fact that Yehonasan was the instrument of "yeshua gedolah", a great deliverance, proves his innocence!
At the end of this week, if you spend a moment thinking back about the events of 1967 (it's not on my kids' school calendar, and when I asked one about it last night she did not even know what Yom Yerushalayim was), think about this Ramban. I heard a Rav who subscribes to Satmar ideology say that there was no "yeshua gedolah", as he dug up some CIA documents that showed that intelligence agencies had predicted the Israeli's would win, so the victory was no big deal. I personally find that ludicrous. Yet, if a yeshua gedola did occur, we must accept that it was brought about through soldiers many of whom were not particularly religious. Or were they? A Ramban worth reading...