Judaism: Attitudes to War

This section explains Judaism’s attitude to war, focusing on: Types of War, Conduct During War, Judaism’s Opposition to Terrorism and Justice in Judaism. Judaism teaches that peace is the ideal state for humanity and that, in the Messianic age, war will cease, and all nations will live in harmony. This belief is rooted in the prophetic writings of the Hebrew Bible, particularly in Isaiah 9:6:
“He will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace.”
This vision reflects the Jewish hope for a future time when the Messiah will bring an end to war and establish eternal peace. Until that time, however, war may still be seen as necessary in certain circumstances.

The Book of Ecclesiastes (Kohelet) provides a balanced view of the times for peace and war, stating:
“There is a time for everything… A time to love and a time to hate; A time for war and a time for peace.” (Ecclesiastes 3:8)
This verse reflects the understanding that while peace is the ultimate goal, war may be necessary in certain situations, particularly when there is a need to protect the innocent or defend one's homeland.

Maimonides on War: Types of War

Maimonides, a key Jewish philosopher and scholar, categorises two main types of war: milchemet mitzvah (the obligatory war) and milchemet reshut (the optional war). These distinctions provide a framework for understanding the circumstances under which war may be justified in Jewish law.

Milchemet Mitzvah

A milchemet mitzvah is a war commanded by God and is therefore considered a religious duty. Jews are obliged to fight in such a war as an act of obedience to God. One key condition for this type of war is that it must be a response to an attack, meaning it is a defensive war. Maimonides states that such wars are fought to defend the Jewish people from their enemies, and the goal is to protect the lives of the innocent. In his work Mishneh Torah, Maimonides explains:
A war fought to assist the Jews from an enemy which attacks them. (Maimonides, Mishneh Torah, Kings and Wars 5:1)

A famous example of a milchemet mitzvah is the biblical story of David and Goliath (1 Samuel 17), where David fought to defend the Israelites against the Philistine giant, Goliath. This is seen as an example of self-defence when all other peaceful options have failed.

Another example from Jewish history is when Joshua and the Israelites fought to reclaim the Promised Land, as described in the Book of Joshua:
“Get ready to cross the Jordan River into the land I am about to give to them... Be strong and courageous, because you will lead these people to inherit the land I swore to their ancestors to give them.” (Joshua 1:2-6)
This passage demonstrates the concept of a divinely commanded war to secure the land promised to the Israelites.

Milchemet Reshut

A milchemet reshut is an optional or discretionary war. This type of war is only justified if peace efforts have been exhausted and if all other avenues of resolution have been pursued first. Before engaging in a milchemet reshut, a peace offer must be made, and only if the enemy refuses to make peace can war be declared. Additionally, the conduct of this war must adhere to strict ethical guidelines to minimise unnecessary harm. Civilians should not be harmed, and efforts should be made to avoid the destruction of property, such as fruit trees, which are essential for the community's survival. This reflects a respect for life and the long-term consequences of war.

In the Book of Deuteronomy, guidelines for conduct during war are provided, including the instructions:
“If they refuse to make peace and they engage you in battle, lay siege to that city.” (Deuteronomy 20:12)
This reflects the importance of dialogue and peaceful negotiation before resorting to violence.

The Sanctity of Life and Conduct During War

Judaism places a strong emphasis on the sanctity of life, which is evident in its teachings on war. The Torah instructs Jews to conduct themselves with respect for life, even in times of conflict. This respect can be traced back to the earliest chapters of Genesis, particularly in the story of Cain and Abel, which underscores the value of life and the importance of avoiding violence.

Although Judaism does not have a distinct Just War Theory in the way that some other traditions do, it does provide guidelines on the conduct of war, both before, during, and after a conflict. These guidelines include:

• Just Cause: The reasons for going to war must be morally just, such as in self-defence. War should never be waged out of revenge, greed, or desire for power.
• Correct Authority: War must be declared by a legitimate authority, such as the recognised government, not by individuals or non-state actors.
• Intention of War: The aims of the war must be clear and morally justified, ensuring that the war leads to a better outcome than peace would have achieved.
• Last Resort: War should be a last resort, only to be pursued after all other peaceful means, such as diplomacy or economic sanctions, have failed.
• Reasonable Chance of Success: There must be a reasonable chance that the war will succeed in achieving its goals, to avoid the unnecessary loss of life.
• Proportional and Appropriate Force: The use of force must be proportional to the threat, and excessive force that harms innocent civilians should be avoided.

These principles are designed to ensure that war, if it occurs, is conducted in a way that respects human dignity and minimises harm to innocent people.

Judaism’s Opposition to Terrorism

Judaism strongly opposes terrorism, seeing it as a violation of the sanctity of life and the moral principles outlined in the Torah. Terrorism is defined as the use or threat of violence against civilians or property, often for political, ideological, or religious reasons. The Chief Rabbi of the UK, Ephraim Mirvis, strongly condemned terrorism, stating:
“All decent people join together to repudiate terrorist violence … our heroes are those who pursue peace, not those who destroy it.” (2014)

Terrorism is considered illegal under international law and is clearly defined in the UK’s Terrorism Act 2000, which states that terrorism involves the use of serious violence to influence governments or intimidate the public for political, religious, or ideological purposes.

Justice in Judaism

Justice, or tzedek, is a central theme in Judaism and is repeatedly emphasised throughout the Jewish scriptures. It is viewed as the foundation of a fair and moral society. In Deuteronomy 16:20, the Torah commands:
“Justice, justice shall you pursue, that you may thrive and occupy the land that your God is giving you.”
This verse highlights the importance of seeking justice in all aspects of life, including in matters of war and peace.

The concept of justice is also found in Deuteronomy 1:17:
“Listen to your fellow men and decide justly… Listen to great and small alike. Fear no one, for judgement belongs to God.”
This passage teaches that justice should be impartial, applied equally to all people, regardless of status, and guided by the divine will.

Judaism teaches that God is the ultimate judge, and His judgments will ultimately bring peace to the world. Psalms 105:7 affirms:
“He is the Lord, our God. His judgments are in all the earth.”
Until that time, Jews are encouraged to work towards justice in their own lives and communities, striving to correct wrongs and protect the oppressed. Isaiah 1:17 urges:
“Learn to do right; seek justice. Defend the oppressed.”
This call to action reinforces the Jewish commitment to justice and righteousness, which can guide individuals and societies in their efforts to build a just and peaceful world.

Judaism’s teachings on war reflect a nuanced and thoughtful approach. While peace is the ultimate goal, war may be necessary under certain circumstances, particularly in self-defence or to protect the innocent. The principles laid out by Maimonides, along with the ethical guidelines found in the Torah, provide a framework for just conduct in times of conflict. Judaism’s opposition to terrorism and its emphasis on justice further underscore the importance of maintaining ethical behaviour, even during war. Ultimately, Judaism teaches that while war may sometimes be unavoidable, the pursuit of peace, justice, and respect for life must always remain the guiding principles.