The transition between the reality of war and a hope for peace has accompanied the Jewish people since biblical times. However, the ways in which both concepts are understood have changed many times over the ages, and both have different implications for an independent nation in its own land than they do for a community of exiles living as a minority in foreign countries. This book explores the concepts of war and peace throughout the history of Judaism. Combining three branches of learning - classical Jewish sources, from the Bible to modern times; related academic disciplines of Jewish studies, humanities, social and political sciences; and public discussion of these issues on political, military, ideological and moral levels - contributors from Israel and the USA open new vistas of investigation for the future as well as an awareness of the past. Chapters touch on personal and collective morality in warfare, survival though a long and often violent history, and creation of some of the world’s great cultural assets, in literature, philosophy and religion, as well as in the fields of community life and social autonomy. An important addition to the current literature on Jewish thought and philosophy, this book will be of considerable interest to scholars working in the areas of Jewish Studies, theology, modern politics, the Middle East and biblical studies.

Judaic thought on the role of war in the history of the children of Israel begins with the biblical narratives that record a variety of belligerencies in which God is often depicted as the one who leads the Hebrews in battle, protects them from their enemies, and makes them victorious over other armies. Thus, during the initial phase of the exodus from Egypt, when the people were terrified by the approach of the Egyptian army, Moses sought to calm them by assuring them that the Lord will fight for you (Ex. 14:14), which he repeated when he sought to calm their concerns by again assuring them: The Lord your God who goeth before you, He shall fight for you (Deut. 1:30). These assurances clearly were not intended to be taken literally. The metaphor of God as their warrior had multifaceted connotations for a people who knew or at least perceived themselves to be smaller and weaker than the nations with which they would have to contend in order to establish themselves in the land divinely promised to their ancestors. The metaphor provided the children of Israel with a sense of security; informing them that they were chosen for freedom by an all-powerful God who would continue to support them even in the face of apparently overwhelming challenges. The present study focuses primarily on a number of biblical narratives selected because they each reflect the basic issues of reason and morality that relate to the conduct of warfare throughout human history, as understood in Judaic thought. In each case, the context will be described to the extent necessary to evaluate the rationale and consequences, both intended and unintended, of the resort to armed conflict. The study then addresses the efforts, in the post-biblical rabbinic period, to amplify and codify the rules pertaining to the making and conduct of war and peace, a process that continues in Judaic thought to the present day, when such decisions, after a lapse of two millennia, once again confront autonomous decision-makers in the modern State of Israel.

Holy war, sanctioned or even commanded by God, is a common and recurring theme in the Hebrew Bible. Rabbinic Judaism, however, largely avoided discussion of holy war in the Talmud and related literatures for the simple reason that it became dangerous and self-destructive. Reuven Firestone's Holy War in Judaism is the first book to consider how the concept of ''holy war'' disappeared from Jewish thought for almost 2000 years, only to reemerge with renewed vigor in modern times. The revival of the holy war idea occurred with the rise of Zionism. As the necessity of organized Jewish engagement in military actions developed, Orthodox Jews faced a dilemma. There was great need for all to engage in combat for the survival of the infant state of Israel, but the Talmudic rabbis had virtually eliminated divine authorization for Jews to fight in Jewish armies. Once the notion of divinely sanctioned warring was revived, it became available to Jews who considered that the historical context justified more aggressive forms of warring. Among some Jews, divinely authorized war became associated not only with defense but also with a renewed kibbush or conquest, a term that became central to the discourse regarding war and peace and the lands conquered by the state of Israel in 1967. By the early 1980's, the rhetoric of holy war had entered the general political discourse of modern Israel. In Holy War in Judaism, Firestone identifies, analyzes, and explains the historical, conceptual, and intellectual processes that revived holy war ideas in modern Judaism.

"With focus centered on the United States' involvement in Iraq and Israel's ongoing war with terrorism, the sixteenth annual meeting of the Orthodox Forum in March 2004 took up the question of War, Peace, and the Jewish Tradition, the papers of which are published here."--BOOK JACKET.

Religious violence has become one of the most pressing issues of our time. Robert Eisen provides the first comprehensive analysis of Jewish views on peace and violence by examining texts in five major areas of Judaism - the Bible, rabbinic Judaism, medieval Jewish philosophy, Kabbalah, and modern Zionism. He demonstrates that throughout its history, Judaism has consistently exhibited ambiguity regarding peace and violence. To make his case, Eisen presents two distinct analyses of the texts in each of the areas under consideration: one which argues that the texts in question promote violence toward non-Jews, and another which argues that the texts promote peace. His aim is to show that both readings are valid and authentic interpretations of Judaism. Eisen also explores why Judaism can be read both ways by examining the interpretive techniques that support each reading. The Peace and Violence of Judaism will be an essential resource not only for students of Judaism, but for students of other religions. Many religions exhibit ambiguity regarding peace and violence. This study provides a model for analyzing this important phenomenon.

Challenging deeply held convictions about Judaism, Zionism, war, and peace, Alick Isaacs's combat experience in the second Lebanon war provoked him to search for a way of reconciling the belligerence of religion with its messages of peace. In his insightful readings of the texts of Biblical prophecy and rabbinic law, Isaacs draws on the writings of Ludwig Wittgenstein, Jacques Derrida, Abraham Joshua Heschel, and Martin Buber, among others, to propose an ambitious vision of religiously inspired peace. Rejecting the notion of Jewish theology as partial to war and vengeance, this eloquent and moving work points to the ways in which Judaism can be a path to peace. A Prophetic Peace describes an educational project called Talking Peace whose aim is to bring individuals of different views together to share varying understandings of peace.

A superb introduction to the ethical aspects of war and peace, this collection of tightly integrated essays explores the reasons for waging war and for fighting with restraint as formulated in a diversity of ethical traditions, religious and secular. Beginning with the classic debate between political realism and natural law, this book seeks to expand the conversation by bringing in the voices of Judaism, Islam, Christian pacifism, and contemporary feminism. In so doing, it addresses a set of questions: How do the adherents to each viewpoint understand the ideas of war and peace? What attitudes toward war and peace are reflected in these understandings? What grounds for war, if any, are recognized within each perspective? What constraints apply to the conduct of war? Can these constraints be set aside in situations of extremity? Each contributor responds to this set of questions on behalf of the ethical perspective he or she is presenting. The concluding chapters compare and contrast the perspectives presented without seeking to adjudicate their differences. Because of its inclusive, objective, comparative, and dialogic approach, the book serves as a valuable resource for scholars, journalists, policymakers, and anyone else who wants to acquire a better understanding of the range of moral viewpoints that shape current discussion of war and peace. In addition to the editor, the contributors are Joseph Boyle, Michael G. Cartwright, Jean Bethke Elshtain, John Finnis, Sohail H. Hashmi, Theodore J. Koontz, David R. Mapel, Jeff McMahan, Richard B. Miller, Aviezer Ravitzky, Bassam Tibi, Sarah Tobias, and Michael Walzer.