Judaism: Attitudes to Peace and Forgiveness

This section explains Judaism’s attitude to peace and forgiveness, focussing on: Attitudes to Peace, Pacifism in Judaism and Forgiveness in Judaism. In Judaism, peace is regarded as the opposite of conflict and war, symbolising harmony and the absence of strife. While Judaism itself is not a pacifist religion, individual Jews may embrace pacifism, seeking to live without violence. The concept of peace is deeply ingrained in Jewish tradition, with the Hebrew word Shalom being central to Jewish culture. Shalom means peace, but it also conveys completeness and wholeness, reflecting a state of well-being. It is used as a common greeting among Jews, symbolising a wish for peace both internally and externally.

The importance of peace is emphasised in various Jewish texts, such as in Psalm 34:15:
“Shun evil and do good; seek peace and pursue it.”
This verse encourages Jews not only to seek peace but to actively pursue it, highlighting the necessity of striving for harmony in both personal relationships and in the wider world.

Furthermore, the Torah teaches the significance of peace before engaging in any conflict. In Deuteronomy 20:10, it states:
“When you approach a town to attack it, you shall offer it terms of peace.”
This demonstrates that even in times of war, Jews are encouraged to make peace offers first, placing a higher value on peaceful resolution than conflict.

Pacifism and Peace-making in Judaism

While Judaism is not a pacifist religion, the idea of rejecting violence is still integral to its teachings. The concept of pacifism involves a complete rejection of all violence, which is not directly endorsed in Jewish law. However, many Jewish teachings encourage peace-making and non-violence, especially in everyday life. Rabbi Jonathan Sacks, a prominent Jewish theologian, taught that “Wars are won by weapons, but peace is won by ideas,” urging Jews to work together to prevent conflict and promote peace. His teachings suggest that, while war may sometimes be necessary, peace should always be the goal.

The wisdom of peaceful responses is also found in the following verse from Proverbs 15:1:
“A soft answer turns away wrath, but a harsh word stirs up anger.”
This proverb encourages gentle, thoughtful responses to conflict, promoting peaceful resolution rather than escalation.

Case Study: Rabbi Abraham Joshua Heschel

Rabbi Abraham Joshua Heschel was a prominent Jewish leader who exemplified the Jewish commitment to peace. He actively campaigned for civil rights in America, including participating in the famous march from Selma to Montgomery in 1965, alongside Dr Martin Luther King Jr. The march aimed to ensure constitutional voting rights for Black Americans.

Rabbi Heschel also spoke out against the Vietnam War, emphasising the futility of violence and war in his influential work The Prophets. He argued that war leads only to destruction and suffering, quoting the prophet Habakkuk:
“The nations exhaust themselves for nothing.” (Habakkuk 2:13)
In this work, he reflected on the futility of violence, asking, “What is the ultimate profit of all the arms, alliances, and victories? Destruction, agony, death.” His advocacy for peace and his opposition to war embody the Jewish pursuit of peace as taught in the Torah and Jewish tradition.

Forgiveness and Reconciliation in Judaism

In Judaism, forgiveness is seen as a vital aspect of the process of teshuva; a Hebrew term meaning "return" or "repentance." Teshuva involves both personal reflection and action to atone for wrongdoings and seek reconciliation. Forgiveness is essential for reconciliation, allowing individuals to rebuild relationships and promote healing.

The Torah instructs:
“Do not seek revenge or bear a grudge against anyone among your people.” (Leviticus 19:18)
This verse highlights the importance of letting go of past grievances and seeking peaceful resolutions rather than harbouring anger or resentment. In Judaism, forgiving others is seen as an essential step towards personal and social harmony.

The Jewish belief in repentance and forgiveness is also supported by the teachings in Micah 7:18:
“Who is a God like you, who pardons sin and forgives the transgression… You do not stay angry forever but delight to show mercy.”
This verse emphasises God's willingness to forgive, encouraging Jews to follow His example and extend forgiveness to others. The concept of teshuva reflects a mutual process of seeking and offering forgiveness, promoting peace and reconciliation.

Teshuva: The Process of Repentance

Teshuva involves several stages in which a person seeks to make amends for their wrongdoings. The process includes:

Ceasing the wrongdoing – Stopping the harmful behaviour.

Removing the wrongdoing from their thoughts – Making a firm resolve not to commit the same wrong again.

Being remorseful – Truly feeling sorry for the action and seeking forgiveness.

Confessing – Acknowledging the wrongdoing and seeking guidance from the Torah and from God.

One of the most important times for teshuva is during Yom Kippur, the Jewish Day of Atonement. Yom Kippur is a day of fasting, prayer, and reflection, where Jews seek forgiveness for their sins and commit to improving their actions in the year ahead. The Jewish tradition teaches that on Yom Kippur, God will forgive those who sincerely repent for their wrongdoings:
“For I will forgive their wickedness and will remember their sins no more.” (Jeremiah 31:34)
This verse suggests that God's forgiveness is complete and unconditional, and Jews are encouraged to emulate this divine mercy by forgiving others.

Forgiveness and Reconciliation in Action

The Jewish tradition also encourages individuals to forgive others wholeheartedly, as demonstrated in the teachings of the medieval Jewish scholar Maimonides, who stated:
“When the person who wronged him asks for forgiveness, he should forgive him with a complete heart and a willing spirit.” (Maimonides, Teshuvah 2:10)
This teaching encourages forgiveness not just in words but in spirit, emphasising the importance of genuine reconciliation. True forgiveness, according to Judaism, involves letting go of past hurts and working towards peace.

Case Study: Eva Mozes Kor and Forgiveness

Eva Mozes Kor, a Holocaust survivor, is a powerful example of forgiveness in the face of extreme adversity. Kor, along with her twin sister, was subjected to horrific medical experiments by Dr Josef Mengele at the Auschwitz-Birkenau concentration camp during World War II. Her family, including her parents and two older sisters, were murdered during the Holocaust.

Despite the trauma she endured, Eva later spoke about her decision to forgive the Nazis. She saw forgiveness as a way to reclaim control over her life and to heal from the pain of the past. In her own words, Eva said:
“I believe forgiveness is such a powerful thing. It is free. It works. It has no side effects. And this is what our world needs besides punishment.” (Eva Mozes Kor, 2015)

Eva’s decision to forgive was not about excusing the actions of the perpetrators but about freeing herself from the burden of hatred and pain. Her act of forgiveness exemplifies the Jewish value of forgiveness and reconciliation, showing that it can lead to personal healing and a peaceful life.

Judaism places great importance on peace, forgiveness, and reconciliation. While it is not a pacifist religion, it teaches that peace should always be the goal, and that individuals should actively seek peace and avoid conflict whenever possible. Jewish teachings encourage forgiveness and the process of teshuva, through which individuals seek to atone for their wrongs and reconcile with others. The examples of Rabbi Abraham Joshua Heschel, Rabbi Jonathan Sacks, and Eva Mozes Kor highlight how these principles can be applied in both personal and social contexts. Through forgiveness and reconciliation, Judaism aims to foster peace, both internally and in the wider world.