This study is a pioneering exploration of how rabbis in the religious Zionist community in Israel constructed a body of Jewish law on war. It focuses on five leading rabbis in this camp and how they dealt with a number of key moral issues that the waging of war raised.

Ever since the state of Israel was established in 1948, it has been plagued by war, and that has presented religious Zionists with an immense challenge. Jewish law prior to 1948 includes little material on war because it developed during centuries when Jews had neither a state nor an army. The leading rabbis of the religious Zionist community have therefore had to create an entire body of laws on this subject where practically none had existed beforehand. These rabbis have responded to the challenge with remarkable energy and ingenuity. Religious Zionist rabbis have produced a corpus of laws on war that is both comprehensive and nuanced, and these laws now serve as a critical source of guidance for Orthodox Israelis serving in their country's military. The present study is a pioneering work on this fascinating chapter in the history of Jewish law, a chapter that, up to now, has received relatively little attention from academic scholars. Robert Eisen examines how five of the most prominent rabbis in the religious Zionist community have dealt with key moral issues in war. The figures include R. Abraham Isaac Kook, R. Isaac Halevi Herzog, R. Eliezer Waldenberg, R. Sha'ul Yisraeli, and R. Shlomo Goren. Eisen also examines how the positions of these rabbis compare with those of international law. These explorations provide critical insight into the worldview of religious Zionism, which in recent years has become increasingly influential in Israeli politics.

For Jews, Christians and Muslims, as for all human beings, military conflicts and war remain part of the reality of the world. The authoritative writings of Judaism, Christianity and Islam, namely the Hebrew Bible, the New Testament and the Koran, as well as the theological and philosophical traditions based on them, bear witness to this fact. Showing the influence of different historical political situations, various views – sometimes quite similar, sometimes more divergent -- have developed in the three religions to justify the waging of war under certain circumstances. Such views have also been integrated in different ways into legal systems while, in certain cases, theologies have provide legitimation for military expansion and atrocities. The aim of the volume The Concept of Just War in Judaism, Christianity and Islam is to explore the respective understanding of “just war” in each one of these three religions and to make their commonalities and differences discursively visible. In addition, it highlights and explains the significance of the topic to the present time. Can the concepts developed in the Jewish, Christian and Islamic traditions in order to justify war, serve as a foundation for contemporary peace ethics? Or do religious arguments always add fuel to the fire in armed conflict? The contributions in this volume will help provide answers to these and other socially and politically relevant questions.

What does it mean to fight an ethical war? This has become an essential question as Israel defends itself on the battlefield and in the court of public opinion. After centuries of military powerlessness, Jews in the 20th century began to ask themselves fundamental questions of military ethics. Wars - including current conflicts in Israel - are inherently brutal. How, then, should Jews respond to the great Arab revolt? What does Judaism say about the bombing of Dresden, the Warsaw Ghetto uprising, or how to push the British out of the land of Israel? Is "land for peace" a moral option? What about preemptive attacks in 1967 or after 9/11? Can we fight terrorists in urban settings while protecting our soldiers, avoiding non-combatants, and preserving our public image? Ethics of Our Fighters tells the story of these political dilemmas and moral debates. It draws from the pivotal historical moments of the last one hundred years to weave together the most important ideas of contemporary ethicists with the insights of the greatest rabbinic scholars. This book systemically presents, for the first time, a holistic Jewish perspective on military ethics. Jews and non-Jews alike, from the halls of Congress and West Point to batei midrash and IDF bases, can draw from Jewish wisdom on these life-and-death matters. This worldview that is at once distinctly Jewish and more broadly insightful can help all civilized nations fight wisely and act nobly.

Jewish legal and political thought developed in conditions of exile, where Jews had neither a state of their own nor citizenship in any other. What use, then, can this body of thought be today to Jews living in Israel or as emancipated citizens in secular democratic states? Can a culture of exile be adapted to help Jews find ways of being at home politically today? These questions are central in Law, Politics, and Morality in Judaism, a collection of essays by contemporary political theorists, philosophers, and lawyers. How does Jewish law accommodate--or fail to accommodate--the practice of democratic citizenship? What range of religious toleration and pluralism is compatible with traditional Judaism? What forms of coexistence between Jews and non-Jews are required by shared citizenship? How should Jews operating within halakha (Jewish law) and Jewish history judge the use of force by modern states? The authors assembled here by prominent political theorist Michael Walzer come from different points on the religious-secular spectrum, and they differ greatly in their answers to such questions. But they all enact the relationship at issue since their answers, while based on critical Jewish texts, also reflect their commitments as democratic citizens. The contributors are Michael Walzer, David Biale, the late Robert M. Cover, Menachem Fisch, Geoffrey B. Levey, David Novak, Aviezer Ravitzky, Adam B. Seligman, Suzanne Last Stone, and Noam J. Zohar.

In Ethics in the Hebrew Bible and Beyond, Susan Niditch takes soundings among those who have recently approached ethics in the Hebrew Scriptures, their methodological interests, their goals, and their definitions of "ethics" itself. By means of close exegesis of specific passages from the Hebrew Bible and a discussion of the interpretation and application of these ancient texts by post-biblical Jewish writers and other creative contributors from outside the Jewish tradition, this volume explores topics in religious ethics, social justice, political ethics, economic ethics, issues in ecology, gender and sexuality, killing and dying, and reproductive ethics. Certain goals inform all chapters: interest in tracing recurring themes concerning the definition of the good, and the various ways in which Jewish thinkers rely on the more ancient material, interpret, and appropriate it; the links between areas in ethics, for example, between gender and reproductive ethics or war-views and attitudes to political ethics and environmental ethics. Niditch carves out specific biblical texts and themes in order to explore them in depth with special interest in the meanings and messages that emerge from ancient Israelite writers' varied treatments of issues in ethics. Ethics in the Hebrew Bible and Beyond provides a thoughtful discussion of biblical composers' treatment of ethical issues and an engaging overview of the ways in which these texts have been appropriated, in particular by Jewish contributors. This volume serves to challenge readers' own assumptions about biblical ethics, the applicability and the various meanings and messages that might be derived from engagement with key biblical texts.

Standing at the edge of life's abyss, we seek meaningful order. We commonly find this 'symbolic immortality' in religion, civilization, state and nation. What happens, however, when the nation itself appears mortal? The Mortality and Morality of Nations seeks to answer this question, theoretically and empirically. It argues that mortality makes morality, and right makes might; the nation's sense of a looming abyss informs its quest for a higher moral ground, which, if reached, can bolster its vitality. The book investigates nationalism's promise of moral immortality and its limitations via three case studies: French Canadians, Israeli Jews, and Afrikaners. All three have been insecure about the validity of their identity or the viability of their polity, or both. They have sought partial redress in existential self-legitimation: by the nation, of the nation and for the nation's very existence.