Judaism and Peace (HSC SSCE Studies of Religion): Revision Notes

Judaism and Peace

Introduction: the Jewish hope for peace

The traditional Jewish greeting is Shalom, which means peace. This word expresses the hope to achieve peace and derives from the Hebrew root S-L-M, meaning completeness or wholeness. It is related to Jerusalem (Ir Shalem – City of Peace), the most important city in Israel.

Despite this emphasis on peace, Jewish history reveals that peace has been more of a hope than a consistent reality. Throughout their history, the Hebrew people have faced:

• Slavery in Egypt and the struggle for liberation
• Wars to establish their homeland
• Invasion, occupation, exile and dispersion
• Persecution and anti-Semitism, culminating in the Holocaust
• Ongoing conflicts with neighbouring states and terrorist threats since the establishment of modern Israel

Understanding peace in Judaism

Universal call to peace

Judaism teaches that all humanity is called to live righteous, and therefore peaceful, lives. This principle is rooted in the Noahide Covenant – the agreement God made with Noah following the flood described in Genesis 6–8.

The Noahide Covenant established at Mount Sinai specifically relates to the Hebrew people, but the Noahide Covenant is relevant to all humanity and forms the foundation for peaceful human civilisation.

Two dimensions of peace

Within Judaism, both aspects of peace are considered important:

• World peace – peace between nations and peoples
• Inner peace – peace within the individual soul

Over the centuries, different Jewish movements and scholars have emphasised these aspects differently. However, there is general agreement that the truest path to inner peace is through 'knowing God' – developing a deep relationship with the Divine through study, prayer and righteous living.

The prophetic vision of peace

The Tanakh as foundation

The syllabus refers to 'the Prophetic vision of peace on Earth' as the key sacred text for understanding peace in Judaism. This does not mean a single text, but rather the vision of peace that runs throughout the Hebrew scriptures, from the Torah through the Prophets and Writings.

The Tanakh records God's dealings with His people, Israel, and documents the ongoing struggle to re-establish peace with God and within creation. This struggle began with the destruction of original peace recorded in Genesis 3, which damaged relationships between God and humanity, between people, and even with the physical world. Peace is understood as the restoration of these broken relationships.

Peace teachings in the Torah

The first five books of the Hebrew Bible contain several important teachings about peace:

• Before engaging in warfare to gain control of biblical Israel, the Israelites were instructed to offer peace to residents of towns (Deuteronomy 20:10)
• Even in warfare, there were clear instructions to preserve trees and care for the land
• The Aaronic blessing calls for God to grant peace to the people of Israel: "The Lord bless you and keep you... and give you peace" (Numbers 6:26)
• The Torah emphasises care for the vulnerable – orphans, widows and foreigners – reminding the Israelites to remember their own suffering in Egypt (Deuteronomy 15–16)

The prophetic vision in Nevi'im

The books of the Prophets develop the vision of peace more fully:

Dependence on obedience

God desired a peaceful life for His people, but this depended on their obedience to Him (Jeremiah 14:19, Isaiah 32:17). Much of Israel's suffering resulted from their failure to 'know' God and follow His ways (Isaiah 1:2–4).

The Messianic kingdom

The prophets spoke of a future age when peace would be established under the reign of the Messiah, called the 'Prince of Peace' (Isaiah 9:2–7). This vision includes:

• Peace throughout all creation, symbolised by the wolf dwelling with the lamb and the calf with the young lion (Isaiah 11:1–9)
• Universal knowledge of the Lord filling the earth
• Nations transforming weapons into farming tools – "beating swords into ploughshares and spears into pruning hooks" (Isaiah 2:4, Micah 4:3–4)

Trust in God

Peace is gained by trusting in God: "You will keep in perfect peace those whose minds are steadfast, because they trust in you" (Isaiah 26:3).

Social justice as the path to peace

The prophet Micah expressed that true worship of God and the way to peace is through social justice: "What does the Lord require of you? To act justly and to love mercy and to walk humbly with your God" (Micah 6:6–8). This emphasis on justice, kindness and walking with God became central to Jewish understanding of peace.

Additional themes from the Ketuvim

The Writings contain further wisdom about peace:

• Many passages in Proverbs praise peace (Proverbs 25:21)
• The Psalms encourage seeking peace: "Turn from evil and do good; seek peace and pursue it" (Psalm 34:15)
• Wisdom literature in Proverbs and Ecclesiastes focuses on developing inner peace through wise and righteous living

Peace in the Talmud

Later rabbinic writings expanded on biblical teachings:

• "Be of the disciples of Aaron, loving peace and pursuing peace" (Rabbi Hillel, Pirkei Avot 1:12)
• "The whole of the Torah is for the promoting of peace" (Gittin 59b)

Interpretive approaches

Some Jewish scholars interpret the historical struggles against other nations described in the Tanakh metaphorically, seeing them as representing internal struggles for inner peace. However, the concept of world peace underlies many of the developed ideas drawn from the Hebrew Bible. The overarching message is that God determines history, and nations that 'know' God can find paths to peace and avoid conflict.

Principal teachings about peace in Judaism

Diversity of views

There is considerable diversity within Judaism regarding how peace will be achieved:

• Messianic view: Some believe peace will only be achieved when the Messiah comes to establish God's kingdom
• Inner peace emphasis: Some believe peace can be achieved through developing inner peace
• Fatalistic view: A minority believe peace will never be fully achieved and that suffering is the fate of the Jewish people
• Active obligation: Many believe it is a primary religious obligation to actively work for peace

Despite these varying perspectives, most Jewish people agree that striving for world peace should be maintained as a goal.

The call to holiness

For many, the pursuit of peace is expressed in the biblical command: "Be holy; for I the Lord your God am holy" (Leviticus 19:2). This is directly connected to the command to "love your neighbour as yourself" (Leviticus 19:18).

Shalom as daily practice

The concept of shalom has ethical implications for Jewish people in their relationships with both other Jewish people and Gentiles (non-Jewish people). This understanding of peace is inseparable from social justice.

Social justice and peace

The Jewish people were called to show care for those outside the Covenant, remembering how they had been treated in Egypt and how God saved them. The Hebrew scriptures frequently reference "orphans, widows and aliens" who were to be protected and cared for in Israel. The emphasis is on showing care for the powerless.

This social justice emphasis is more important to God than merely following rituals. As Micah 6:6–8 teaches, God desires justice, mercy and humble walking with Him above burnt offerings and sacrifices.

Peace through action

In Judaism, peace is sought through daily action:

• Observing the rituals and practices of Judaism
• Building just and considerate relationships with all people
• Seeking justice in society
• Showing consideration for all people, especially the vulnerable

Achieving inner peace

Halacha and the mitzvot

Inner peace is achieved through individual practices and observances of the laws and responsibilities of daily Jewish life. Jewish people are called to be in good relationships with God and with others through Halacha.

Obeying the 613 commandments (mitzvot) contained in the Torah leads to a peaceful life and inner peace in one's relationship with God. This includes:

• Ethical behaviour towards others
• Keeping Shabbat (the Sabbath)
• Observing significant Jewish festivals such as Pesach (Passover) and Yom Kippur (Day of Atonement)
• Expressing, learning and developing relationships with God and with other people

Wisdom literature

Much of the 'wisdom literature' in the Hebrew Bible focuses on developing inner peace, especially:

• The book of Proverbs (see Proverbs 3:13–17, 4:1–7)
• The book of Ecclesiastes (see Ecclesiastes 12)

These texts offer practical guidance for living wisely and finding peace.

Knowledge of God

An essential aspect of inner peace involves the knowledge of God. The people of Israel were frequently called to 'remember' God and His dealings with them. This was often accompanied by calls to:

• Show compassion to others
• Recommit to the covenant relationship with God
• Study the sacred texts (see Psalm 105)

One form of developing this knowledge of God is through prayer, meditation and study.

Mystical practices

The practice of more mystical forms of personal piety has been especially associated with Kabbalah. Today, meditation on the sacred texts is practised by:

• The Hassidic community
• Other pious Jewish people who draw on Kabbalistic practices

The people of Israel are called to know God (Psalm 46:10), and that knowledge will be revealed in its most complete form with the coming of the Messiah (Jeremiah 31:31–34) and the ultimate kingdom of peace (Isaiah 60).

Ba'al Shem Tov, the founder of Hassidism, emphasised the importance of prayer, obedience and even ecstatic worship in drawing closer to God. Exercising these practices helps adherents find peace.

The holistic nature of inner peace

Inner peace in Judaism is:

• Peace with God
• Peace expressed in relationships with others
• Achieved through observance of the commandments
• Developed through knowledge of God
• Ultimately expressed in the desire for world peace

Contributing to world peace

The Messianic hope

In Judaism, with the establishment of the Messianic kingdom, world peace will become a reality. However, while waiting for that event, Jewish people have been actively involved in working for peace in other ways.

Tikkun olam

The emphasis on social justice, clearly expressed in the writings of the prophets thousands of years ago, continues to shape Jewish engagement with the world. While tikkun olam often refers to social justice and certainly involves obedience to the commandments (mitzvot), many also see it as a way of hastening the coming of the Messianic age.

Jewish views on warfare

Judaism's relationship with warfare is complex and debated:

Milchemet mitzvah (obligatory war)

Wars that fulfil a law or commandment. All scholars agree this describes the wars fought for the conquest of the land as narrated in the Tanakh. Some also include wars fought for the peace and security of the modern state of Israel.

Milchemet reshut (optional war)

War conducted to expand borders. Some view modern Israel's expansion to ensure security as an example of this. There is considerable debate about the legitimacy and conduct of such wars.

Principles of warfare in Judaism

While acknowledging that warfare may sometimes be necessary, Judaism teaches:

• Diplomacy is the first step in achieving peace
• War is the last resort
• Offers of peace should be made before warfare begins (Deuteronomy 20:10–20)
• Even in war, there are guidelines for conduct, including preserving trees and caring for the land
• Jewish people generally wish only to fight to defend themselves

Diverse opinions within Judaism

It is important to recognise the wide divergence of opinion within Judaism, including attitudes towards the modern state of Israel:

• Majority view: The vast majority of Jewish groups are extremely supportive of the state and believe it is their divine inheritance
• Minority religious opposition: A small minority of religious Jewish people oppose the state, believing it is a form of apostasy to have a Jewish state before the Messiah arrives
• Religious vs. secular debates: There is considerable disagreement between religious and secular Jewish people within Israel regarding its character as a 'Jewish' state

Peace organisations

Numerous organisations within Judaism and those working in partnership with Jewish groups promote peace:

Israeli organisations:

• Oz VeShalom: A Jewish organisation that promotes peace while maintaining a Zionist approach to the Land of Israel
• Peace Now: Particularly concerned with the injustice of Jewish settlements on Palestinian land
• Women Wage Peace: A grassroots movement with tens of thousands of members from across the political spectrum (right, centre and left), including religious and secular people, pressing for a binding non-violent agreement between Israel and Palestine

International organisations:

• Jewish Peace Fellowship: Established in 1941, this international group renounces war and violence and supports social justice, peace and reconciliation. It stands for non-violence and the Jewish tradition of peace and justice
• Jewish Voice for Peace: A San Francisco-based regional group promoting peace
• World Council of Religions for Peace: Formed in 1970, includes Judaism as part of its interfaith organisational promotion of peace, religious cooperation and dialogue

Australian organisations:

• NSW Jewish Board of Deputies: Promotes peace particularly through interfaith dialogue, including Social Harmony projects. It also holds an annual commemoration of the Holocaust

Individual voices:

• Richard Silverstein: A Seattle-based blogger who publishes essays focusing on Israeli-Arab conflict

The Shoah (Holocaust)

Impact on modern Jewish identity

The Shoah has had a profound effect on modern Jewish attitudes to peace. The genocide of six million Jewish people during World War II led to the declaration "never again" – a commitment that Jewish people will never again be so vulnerable and undefended.

Collective memory and identity

The Shoah represents a significant experience of collective suffering that has been instrumental in:

• Developing Jewish identity in the modern world
• Influencing contemporary attitudes to peace and security
• Strengthening the resolve to ensure the future of the Jewish people
• Deepening the desire to bring peace to the world

Commemoration and education

The horror of the Shoah has been recorded and commemorated in various ways:

• Museums such as the Sydney Jewish Museum and similar institutions worldwide
• Striking monuments erected with the message that such events should never happen again
• Stories of survivors
• Films and written works
• Various other forms of remembrance

Continuing influence

The Shoah message continues to be conveyed through survivor testimonies and has been presented in numerous films, written works and other media. These events have been significant in:

• Forming the collective consciousness of Jewish people today
• Strengthening resolve to ensure the future of the Jewish people
• Reinforcing the desire to bring peace to the world
• Shaping attitudes towards security and the state of Israel

Remember!