Judaism and violence - Knowledge (XXG)

2659:, Council on Foreign Relations, 1988. Quote: "Of decisive importance to Jewish fundamentalists is their belief that contemporary political developments are part of an unfolding cosmic drama that will determine, depending on the willingness of Jews to act decisively on its behalf, whether God's redemption of his people Israel, and of the whole world, will or will not soon reach its completion…. The massacre in the Hebron mosque on the Jewish holiday of Purim is a tragic, but telling, example. Preceded by a rash of killings of Jewish settlers by Muslim fundamentalists … it is not in the least a coincidence that the massacre took place on the Jewish holiday of Purim. For most Jews Purim means listening to .. the Book of Esther .. .It is an occasion for merry-making, games, charity and the exchange of gifts. But as Goldstein sat reading that same book on Purim even in 1994, it is almost certain he identified Yasir Arafat with Haman, the arch-enemy of the Jews of ancient Persia, and the killing of Jewish settlers over the previous months with Haman's murderous designs. Accordingly, he focused on often-ignored verses at the end of the book which, for Jewish fundamentalists, capture the essence of the story under contemporary circumstances and contain a divine imperative to act. According to the Book of Esther the Jews are saved by the king who reverses Haman's evil decree and declares instead that Jews may do unto their enemies what their enemies had intended to do unto them 'to stand up for themselves, to destroy, to slay, and to annihilate any armed force of any people or province that might assault them, with their little ones and women' (Esther 8:11) ... By mowing down Arabs he believed wanted to kill Jews, Goldstein was re-enacting part of the Purim story." (pp. ix–xi.) 2748:, Univ of Wisconsin Press, 2005. Quote :"In 1994, on Purim day, Jewish physician Baruch Goldstein burst into an Arab Mosque in Hebron … and sprayed Arab worshipers who were kneeling in prayer with bullets from an automatic weapon. Twenty-nine Palestinians were killed before the enraged crowd tore him to pieces. It was a shameful day in Jewish history, the memory of which should be injected into all future Purim celebrations as a sober reminder of the potential barbarism that is hidden within the old myths of vengeance wrought by the Sons of Israel upon their enemies…. memorial plaque affirmed that 'he was murdered for the sanctification of the Name…'. In this manipulative phrasing the old Jewish ethos of martyrdom, the sanctification of the Name, was given new meaning - messianic, activist, and murderous…. Purim celebrations in Israel in 2001 were again blotted by ugly incidents. As Jewish hotheadedness increased … harassments of Palestinians took place. During Purim it was a mitzvah, or good deed, to sock it to the modern Amalekites… In Jerusalem dozens of Jews gathered in the Sabath Square, pelted cars with stones, tried to set a minibus on fire, and threw various objects at residents of the Arab quarter. In Zion Gate Jews beat up Palestinians, calling them 'dirty Arabs' and 'terrorists'. One drunken Jew who wounded an Arab in the eye subsequently attacked the police as he was arrested. There was no loss of life in these incidents, but this cannot be said about the Baruch Goldstein precedence of violence that was deliberately injected into the Purim ritual. And if it has become a Purim commandment to drink and then attack Arabs, how should the Arabs react?" (pp. 63–64) 2714:, Oxford University Press US, 2000. Quote : "I have known many Orthodox rabbis, for example, who would be happy to ensure that a holiday such as Purim, with its obligatory reading of the Book of Esther, which cluminates with the slaughter of the people – including their children – who tried to exterminate the Jewish people, would never be used to justify the killing of anyone today. They certainly are deeply ashamed by Baruch Goldstein's mass murder at the Hebron mosque, which was inspired in part by Purim ... They can and do give moralistic sermons, and they can and do interpret the story in less violent terms ... The hermeneutic give and take of Purim is but one example of the way in which a deeply embedded tradition will not disappear even when many people reject its implicit message of violence ... It is not likely in the current climate of religious revivalism, but it is possible that the violence of the story could be overshadowed with time by the numerous benevolent characteristics of the holiday, such as aiding the poor ... Jewish empowerment allows for a new hermeneutic that could centralize the violence of the story. If the political situation were to rapidly deteriorate, it is conceivable that Purim could become for radical Jews what Ramadan has become for radical Muslims in Algeria, a killing season ... Even the most radically pacifist Jews that I know do not eliminate this holiday, although they do not really know what to do with sacralized violence yet, and are now only evolving a spiritual and ritual reworking of traumatic and violent episodes." (pp. 52–53) 2685:, KTAV Publishing House, Inc., 2002: Quote: "For many centuries Purim has been a source of both joy and embarrassment for Jews ... Still others have challenged the doctrine of violence associated with the holiday… Martin Luther, for one, accused the Jews of bloodthirsty and vengeful spirit in the Book of Esther… reflect the close association of Purim with the biblical doctrine of war against the Amalek. The theme of Jewish violence against Haman and his supporters, the doctrine of Amalek, has caused Jews the greatest discomfort with the Book of Esther and the holiday with which it is associated ... Judaism teaches that violence is justified under certain circumstances – particularly defense against aggression ... Amalek, the rabbis argue, is the eternally irreconcilable enemy who represents a value system that promotes murder ... Herein lies the enduring relevance of Purim. Aggression must be stopped and evil eliminated ... The meaning of Purim is relevant to the question of the war in the Persian Gulf today ... unprovoked Scud missile attacks against entirely civilian targets in Israel are reminiscent of Amaleks's treacherous attacks upon the ... Israelites...." (pp. 75–80) 3573:. Quote: "First of all, the law of the pursuer only applies to a spontaneous act, whereas Yigal Amir planned this assassination for two years. Secondly, the law of the pursuer is only intended to save a potential victim from imminent death. There is absolutely no proof that withdrawing from certain territories will directly lead to the death of any Jews. On the contrary, Prime Minister Rabin, over half the members of the Knesset, and over half the population of Israel believe exactly the opposite - that it will save Jewish lives. Lastly, this law does not refer to elected representatives, for if Yitzhak Rabin was really a pursuer, then so are all his followers and that would mean that Amir should have killed over half the population of Israel! In other words, even according to the law of the pursuer, this act was totally futile and senseless since the peace process will continue." 2761:, Yale University Press, 1997. Quote: "On February 25, 1994, when Dr. Baruch Goldstein walked into the mosque atop the Tomb of the patriarchs in Hebron and fired his automatic weapon into the worshipping Muslims, killing or wounding at least 130 of them … Also on the night before ... Goldstein had read … from the Book of Esther which tells the story of the Jewish festival of Purim ... Purim friend explained 'is a holiday to kill the people who are trying to kill the Jews'" ... For most Jews Purim is a joyous celebration of deliverance. But for some it is a celebration of violence, commemorating an uprising of the Jews against their enemies, a day of righteous wrath when 'the Jews smote all their enemies with the stroke of the sword and with slaughter and destruction, and did what they would unto them that hated them' (Esther 9:1)." (pp. 162–163) 2792:, Brill, 2010. Quote: "... Christians had grown apprehensive at what they perceived, not without reason, as the ill-will that Jews harbored against the Christian Church… Such concerns are already reflected in the legislation passed in 408 CE against the alleged Jewish practice of burning Haman in effigy on 'a form made to resemble the sainted cross' during the festival of Purim, which the authorities suspected was a gesture of ridicule aimed at the Savior himself…. And, indeed, a verse parody in Jewish Aramaic ... which features Jesus Christ amid a host of Israel's enemies ... justifying the punishment of Haman and bewailing their own cruel fates, may suggest that the dim view of Purim taken by Christian authorities was far from baseless." (p. 218) 2669:"The first is devoted ... to the book of Esther … Was it a book that promoted cruel vengeance ...? Since according to Jewish law the Amalekites, including women and children, had to be utterly destroyed, thinking about Amalek involved … thinking about the possibilities of, and justifications for, Jewish violence. one specific form of Jewish violence over many centuries - the descration of the cross and other Christian images…. devoted to violence against Christians, sometimes within the context of the Purim festiviy, in the 5th–7th centuries. Chapter 9 carries the subject of Purim violence into the medieval and early modern Europe, especially against the background of the often violent rites of Carnival." 3112:".. the Zionist movement, which claims to be secular, found it necessary to embrace the idea of 'the promised land' of Old Testament prophecy, to justify the confiscation of land and the expulsion of the Palestinians. For example, the speeches and letter of Chaim Weizman, the secular Zionist leader, are filled with references to the biblical origins of the Jewish claim to Palestine, which he often mixes liberally with more pragmatic and nationalistic claims. By the use of this premise, embraced in 1937, Zionists alleged that the Palestinians were usurpers in the Promised Land, and therefore their expulsion and death was justified. The Jewish-American writer Dan Kurzman, in his book 1930:, Westminster John Knox Press, 2008, pp. 315–316:"The story of the 'morally supreme people' that defeats and exterminates another, inferior, nation was part of the ideological baggage of European imperialists and colonizers throughout the nineteenth century. It was also carried by European Jews who,... migrated to Palestine to inherit their ancestral country … In this modern version of the biblical narrative, the Palestinian population turned into 'Canaanites', supposed to be morally inferior to the Jews, and of course the Arabs were never considered their equals … The Bible was the instrument used to suppress the enemy". 1950:

Israel's enemies. To suppose that they may be set aside or suspended for the accomplishment of national ends is a leap far beyond scripture.... The injunctions to take the land are embedded in narrative and give the appearance of being addressed to a specific generation, like the commandment to annihilate or expel the natives of Canaan, which refers specifically to the seven Canaanite nations... Now, had there been any inclination to generalize the law , it would have been easy for the talmudic sages to . But in fact the sages left the ancient herem law as they found it: applying to seven extinct nations.

2807:"Aside from an alleged 'great slaughter' of local Christians by Galilee Jews after the Persian invasion of Jerusalem in 614 CE, which other scholars believed to be dubious, evidence for repetitive Jewish violence on Purim through the centuries was exceedingly meager: occasional episodes of stone throwing, the spilling of 'rancid oil' on a Jewish convert, mockery of the Christian cross, and a total of three recorded Purim deaths inflicted by Jews in a span of more than 1,000 years…. Then, during the annual Purim parade in Hebron five years later a Jewish settler placed a 3201:. Moreover, although his actions seemed to be the product of a mind that had snapped or become depraved, there did not seem to be any sign that he was suffering from a mental disorder. His actions were deliberate and intentional. Goldstein was troubled by the ongoing peace negotiations between Israel and the Palestinians in Oslo and he was openly concerned that a Palestinian state was about to be created. His attack on Muslim worshippers at the same site, while Purim coincided with 1125:". Similarly, Burggraeve and Vervenne describe the Old Testament as full of violence and evidence of both a violent society and a violent god. They write that, "n numerous Old Testament texts the power and glory of Israel's God is described in the language of violence." They assert that more than one thousand passages refer to YHWH as acting violently or supporting the violence of humans and that more than one hundred passages involve divine commands to kill humans. 177: 612: 2846:

Purim violence … as I saw the raucous celebrations in the center of Jerusalem continuing unabated, that there was a clear connection between past Purims and the present one was both exhilarating and disturbing… And the Sabbath before Purim … opens with the command to 'remember what th Amalek did' and concludes with .. the … exhortation to 'blot out the remembrance of Amalek from under heaven'.

539:, one of the books of the Jewish Bible, is a story of palace intrigue centered on a plot to kill all Jews which was thwarted by Esther, a Jewish queen of Persia. Instead of being victims, the Jews killed "all the people who wanted to kill them." The king gave the Jews the ability to defend themselves against their enemies who tried to kill them, numbering 75,000 (Esther 9:16) including 781: 3116:… describes the view of one of the Deir Yassin's killers: 'The Sternists followed the instructions of the Bible more rigidly than others. They honored the passage (Exodus 22:2): 'If a thief be found …' This meant, of course, that killing a thief was not really murder. And were not the enemies of Zionism thieves, who wanted to steal from the Jews what God had granted them?' 510:

who supported it believed that it could be justified by other considerations of Jewish law. Whether Jewish communities ever practiced capital punishment according to rabbinical law and whether the Rabbis of the Talmudic era ever supported its use even in theory has been a subject of historical and ideological debate. The 12th-century Jewish legal scholar

989:(a bystander can kill a person who is pursuing another person in an attempt to murder him or her if he or she cannot be stopped in other ways). Amir's interpretation has been described as "a gross distortion of Jewish law and tradition" and the mainstream Jewish view is that Rabin's assassin had no Halakhic basis to shoot Prime Minister Rabin. 768:" has made speeches legitimizing the killing of non-Jews and praising Goldstein as a saint and martyr. Lior also said "a thousand non-Jewish lives are not worth a Jew's fingernail" according to journalists. Lior publicly gave permission to spill blood of Arab persons and has publicly supported extreme 574:

Other scholars, including Jerome Auerbach, state that evidence for Jewish violence on Purim through the centuries is "exceedingly meager", including occasional episodes of stone throwing, the spilling of rancid oil on a Jewish convert, and a total of three recorded Purim deaths inflicted by Jews in a

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Quotes from Horowitz 2006, p. 16: "This book deals not only with the theme of Amalek and responses – Christian as well as Jewish – to the book of Esther over the centuries, but also with Jewish violence connected with the holiday of Purim, from the early fifth century to the late twentieth." :p. 19:

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Sin has changed ; crime has changed. We bring a different sensibility to our reading of the sacred texts of the past, even the Torah. There are passages in it which to our modern minds command crimes, the kind of crimes which our age would call "crimes against humanity"... I think of the problematic

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Johnson, 1987. Quote: "From the fragments of evidence we have, it looks as if Simon got little support from learned Jews and in the end lost what he had...The men of the rebellion were orthodox Jews who took great trouble, despite desperate circumstances, to observe the Mosaic law...But there is no

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Normative Judaism is not pacifist and violence is condoned in the service of self-defence. J. Patout Burns asserts that Jewish tradition clearly posits the principle of minimization of violence. This principle can be stated as "(wherever) Jewish law allows violence to keep an evil from occurring, it

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Michael David Coogan (Ed). Quote:"Jews and Christians have also been troubled by the story's enthusiastic account of the violence of the Jewish community's response to their enemies, which involved not only self defense but also the slaughter of women and children, including the sons of Haman. The

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No "national" commandment such as that of "conquest and settling the land" occurs in any of these summaries … introduces a distinction that Scripture does not recognize; nowhere are the obligations referred to in the summaries contingent on the achievement of the land-taking or the destruction of

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Quote from Horowitz 2006 p. 4: "On Dr. Baruch Goldstein .. opened fire, with his army-issued semi-automatic rifle, on dozens of Muslims who were praying inside the mosque at the Tomb of the Patriarchs in Hebron, killing twenty nine. At the time a Hebrew version of an article about the history of

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had the power to pass and execute death sentences, they continued to do so for particularly grave offenses, although not necessarily the ones defined by the law. Although it was recognized that the use of capital punishment in the post-Second Temple era went beyond the biblical warrant, the Rabbis

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Similarly, the passage in Mishnah Makkot 1:10: "A Sanhedrin that puts a man to death once in seven years is called a murderous one. R. Eleazar ben Azariah says 'Or even once in 70 years.' R. Tarfon and R. Akiva said, 'If we had been in the Sanhedrin no death sentence would ever have been passed';

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on October 28, 1938. Grynszpan, trying to pass himself off as a spy, asked if he could see "His Excellency, the ambassador" to hand over the "most important document" he claimed to have. Instead, according to the French police account, he shouted right before pulling out his gun: "You're a filthy

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on p. 103: "on hearing of the murderous attack by Baruch Goldstein": "I know at once that this is no isolated crazy, this 'Baruch Goldstein' who has murdered forty of my cousins. I know at once, he has decided on this Purim to 'blot out the memory of the Amalek' not with a noise maker but with a

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as he calls himself in his letters, harsh, practical, unbending, ruthless...The later rabbinic legends woven around the 'Son of a Star' seem to have no basis in fact. Simon was more of a prototype for a modern Zionist fighter: unromantic and professional, a man who lived and died a guerrilla and

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assert that radical Zionist leaders relied on religious doctrines for justification for the violent treatment of Arabs in Palestine, citing examples where pre-state Jewish militia used verses from the Bible to justify their violent acts, which included expulsions and massacres such as the one at

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is legal and in some cases, the killing of the babies of enemies is also legal. Later in August 2010, police arrested rabbi Yosef Elitzur-Hershkowitz – co-author of Shapira's book – on the suspicion of incitement to racial violence, possession of a racist text, and

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Christian churches and theologians argue that Judaism is a violent religion and they also argue that the god of Israel is a violent god, while Christianity is a religion of peace and they also argue that the god of Christianity is one that only expresses love. While this point of view has been

3209:. Indeed, that was exactly the way in which his actions were interpreted by other settlers at Kiryat Arba, and in the years to come after 1994, there would be numerous instances in which the settlers would also celebrate Purim by invoking Goldstein's memory and image in a provocative manner. 961:"deplored the fatal shooting of an official of the German Embassy by a young Polish Jew of seventeen", but "protested energetically against the violent attacks in the German press against the whole of Judaism because of this act" and "reprisals taken against the German Jews". In France, the 157:

of the middle 3rd century. While absolute nonviolence is not a requirement of Judaism, the religion so sharply restricts the use of violence, that nonviolence often becomes the only way to fulfilling a life of truth, justice and peace, which Judaism considers to be the three tools for the

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This refers to the statement in the Mishnah (Mak. 1:10; Mak. 7a) that a Sanhedrin that kills (gives the death penalty) once in seven years (R. Eleazer b. Azariah said: once in 70 years) is called "bloody" (ḥovlanit, the term "ḥovel" generally implying a type of injury in which there is

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Johnson, 1987. Quote: "Abundant evidence of services in the fort's synagogue and parts of fourteen scrolls of Biblical, sectarian and apocryphal books indicate that this was a G-d fearing garrison of militants, profoundly influenced by the terrible power of Jewish literature." (p.

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that "Jews and Christians who smugly console themselves that Islam is the only violent religion are willfully ignoring their past. Nowhere is the struggle between faith and violence described more vividly, and with more stomach-turning details of ruthlessness, than in the

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which contains the commandment to exact revenge against the Midianites by slaying every male and every female old enough to engage in sexual intercourse.... I used to think that were they suddenly to appear, no Jew would be willing to carry out such a commandment. Then

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Although Goldstein did not say anything during his attack to explain his actions it is known that the night before his assault he had attended a service at the Jewish side of the Cave of the Patriarchs where after listening to the traditional reading from the

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against the Midianite unacceptable. To accept the commandment to do the same to "the Hittites, the Amorites, the Canaanites, the Peruzzites, the Hivites, and the Jebusites" seems to me to make permissible the Holocaust, the attempted genocide of the Jewish

598:, may have been motivated by the Book of Esther, because the massacre was carried out on the day of Purim but other scholars point out that the association with Purim is circumstantial because Goldstein never explicitly made such a connection. 389:

William Horbury has written that "The evidence is best explained by postulating that an existing small Jewish population in Lower Galilee was massively expanded by the forced conversion in c. 104 BCE of their Gentile neighbours in the north."

146:, "Judaism, from the days of the prophets, has proclaimed to mankind the ideal of universal peace, striving for spiritual and physical disarmament of all nations. Judaism rejects violence and relies upon moral education, love and sympathy." 3807:

Council Decision of 21 December 2005 implementing Article 2(3) of Regulation (EC) No 2580/2001 on specific restrictive measures directed against certain persons and entities with a view to combating terrorism and repealing Decision

412:, thirty-nine Christians were martyred in the third quarter of the fifth century, and a massacre of Christians took place in 523. The Yemeni Jewish Himyar tribe, led by King Dhu Nuwashad, offered Christian residents of a village in 852:, a well-known peace activist, visited the mosque and replaced the burnt Koran with new copies. The rabbi stated: "This visit is to say that although there are people who oppose peace, he who opposes peace is opposed to God" and " 55:

by groups and individuals. Attitudes and laws towards both peace and violence exist within the Jewish tradition. Throughout history, Judaism's religious texts or precepts have been used to promote as well as oppose violence.

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statistics show that, from 1980 to 1985, 15 terrorist attacks were attempted in the U.S. by members of the JDL. The FBI's Mary Doran described the JDL in 2004 Congressional testimony as "a proscribed terrorist group". The

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stated that "It is better and more satisfactory to acquit a thousand guilty persons than to put a single innocent one to death." The position of Jewish Law on capital punishment often formed the basis of deliberations by

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stated that in modern times no one matches the biblical definition of an idolater, and therefore ruled that Jews in Israel have a moral responsibility to treat all citizens with the highest standards of humanity.

451:) is clearly echoed in the Bible, in Judaism it is not literally applied, and was interpreted to provide a basis for financial compensation for injuries. Pasachoff and Littman point to the reinterpretation of the 2727:, Princeton University Press, 1998. Quote:"There is evidence … that Jews could use ritual violence to criticize the Christians in whose lands they dwelled An obvious example is Purim, on which see E. Horowitz, 956:

pursued a defense based on Rath being a homosexual who tried to seduce Grynszpan, an approach which succeeded in delaying the trial indefinitely. Jewish organizations were horrified by Grynszpan's action. The

501:, the tendency of not applying the death penalty at all became predominant in Jewish courts. According to Talmudic law, the competence to apply capital punishment ceased with the destruction of the 4383: 690:

are complex and varied according to Weisburg. While religious motivations for these acts of violence have been documented, the use of non-defensive violence is outside of mainstream Judaism.

356:' account of their conversion is substantially accurate." He also writes, "That these were not isolated instances but that forced conversion was a national policy is clear from the fact that 4111:

Jacobs, Steven Leonard, "The Last Uncomfortable Religious Question? Monotheistic Exclusivism and Textual Superiority in Judaism, Christianity, and Islam as Sources of Hate and Genocide", in

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the choice between conversion to Judaism or death, and 20,000 Christians were massacred. Inscriptions show the great pride he expressed after massacring more than 22,000 Christians in

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pointed out that the incidences of Jewish violence against non-Jews through the centuries are extraordinarily few in number and that the connection between them and Purim is tenuous.

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combines international law, Israeli law, Jewish heritage and the IDF's own traditional ethical code. However, tension between actions of the Israeli government on the one hand, and

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and while it currently remains a common assumption among contemporary Christians, it has been rejected by mainstream Christian theologians and denominations since the Holocaust.

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in the late 4th century to Judaism, two episodes of "coercion and brutality" by Himyar Jewish kings took place during the fifth and early sixth centuries. In an early example of

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specify many violent punishments, including death by stoning, decapitation, burning, and strangulation for some crimes, these punishments were substantially modified during the

4922: 1835: 3638: 43:'s doctrines and texts have sometimes been associated with violence or anti-violence. Laws requiring the eradication of evil, sometimes using violent means, exist in the 2981: 965:"rejected all forms of violence, regardless of author or victim" but "indignantly protested against the barbarous treatment inflicted on an entire innocent population." 203:, mainstream Jewish traditions have considered these texts purely historical or highly conditioned, and in any event, they are not considered relevant to later times. 72: 1208: 1011:

are considered extremist aberrations of Judaism by adherents of mainstream Judaism, and as a result, they are not considered representative of the tenets of Judaism.

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in the German embassy in Paris five times, mortally wounding him with bullets to the spleen, stomach and pancreas. The attack occurred against the backdrop of the

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Following an arson incident in 2010, in which a mosque in Yasuf village was desecrated, apparently by settlers from the nearby Gush Etzion settlement bloc, the

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Perliger, Arie and Weinberg, Leonard, "Jewish Self-Defence and Terrorist Groups Prior to the Establishment of the State of Israel: Roots and Traditions", in

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Jacques Ryckmans, La persécution des chrétiens himyarites au sixième siècle Nederlands Historisch-Archaeologisch Inst. in het Nabije Oosten, 1956 pp. 1–24.

1007:, some individuals and organizations have endorsed or advocated violence based on their interpretations of Jewish religious principles. Such instances of 4999: 4716: 4711: 948:! In the name of 12,000 persecuted Jews, here is the document!" At his trial, Grynszpan wanted to use the "Jewish avenger" defense successfully used by 1037:(defunct): an organisation operating in Israel from 1950 to 1953 with the objective of imposing Jewish religious law in the country and establishing a 551:

festival celebrates this event, and includes the recitation of the biblical instruction to "blot out the remembrance of Amalek". Scholars – including

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has inspired and incited violent acts and violent attitudes in the post-biblical era, continuing into modern times, often centered on the festival of

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Haaretz, 2010 Aug. 23, "Those Noisy Barbarians, Dov Lior, the Chief Rabbi of Hebron, Doesn't Want Jews to Take on Boogie-Woogie from the Jungle,"

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evidence that Simon regarded himself as a Messiah, the anointed one or in any way a spiritual leader...He was in every respect a secular ruler, a

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Johnson, 1987. Quote: "A rabbinic source says was recognized as Messiah by the greatest scholar of the age, the rabbi Akiva ben Joseph." (p. 141)

1377: 1312: 704:, stated that the Jewish people's settlement of the land should only proceed by peaceful means. Contemporary settler movements follow Kook's son 3221: 95:

as the sole arbiter over personal status issues would inevitably lead to violence. Sure enough, in a May 2022 incident which took place at the

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Fighting the War and the Peace: Battlefield Ethics, Peace Talks, Treaties, and Pacifism in the Jewish Tradition. Michael J. Broyde, 1998, p. 1

4679: 3921: 3894: 3867: 3834: 3554: 3077: 2615: 2566: 2517: 2431: 2378: 2351: 2324: 1557: 1409: 2022: 4894: 4877: 791: 254: 3197:. The timing of his attack at the same site the next day hardly seems to be the product of happenstance or coincidence. It was the day of 2929: 3384: 3294:"The List: The World's Worst Religious Leaders". foreignpolicy.com. April 2008 (original article no longer available online). Copies are 4906: 4378: 4328: 1614: 1419: 1232: 1193: 2039: 4209:

Phillips, Gary A., "More Than the Jews … His Blood Be Upon All the Children: Biblical Violence, Genocide and Responsible Reading", in

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possession of material that incites to violence. While the book has been endorsed by radical Zionist leaders including Dov Lior and

816: 654: 962: 679: 294: 3911: 4626: 4520: 4373: 1619: 1426: 3409:"Rabbi Yitzhak Shapira is the alleged author of a book which deems as legal, according to 'Jewish law,' the killing of non-Jews" 1961:

Johnson, 1987. Quote: " saw themselves as reliving the Book of Joshua, reconquering the Promised Land from the pagans." (p. 106)

4606: 4525: 4437: 3778: 3165: 1277: 737: 595: 4611: 2368: 2341: 4420: 4321: 2314: 1404: 1161: 969: 342:. The Idumaens were forced to convert to Judaism, either by threats of exile, or threats of death, depending on the source. 5199: 5194: 4889: 4034:"Remember Amalek!": vengeance, zealotry, and group destruction in the Bible according to Philo, Pseudo-Philo, and Josephus 2005: 1342: 934: 845: 1414: 4957: 4882: 4469: 3806: 3692: 1436: 1394: 1247: 1151: 2855:

Hunter, Alastair G. "Denominating Amalek: Racist stereotyping in the Bible and the Justification of Discrimination" in

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Hunter, Alastair G. "Denominating Amalek: Racist stereotyping in the Bible and the Justification of Discrimination" in

4936: 4872: 4763: 4558: 4489: 3585:"The Ghosts of Purim Past: The holiday's violent beginnings – and what they mean for the Jewish future" 3333: 3755: 3302: 319:(Jewish law) on the conduct of war on the other, have caused controversy within Israel and have provided a basis for 277:, its members sought to prod the nascent Zionist movement into a direction of peaceful coexistence with the Arabs in 3650: 3037:

Judaism and the ethics of war, Norman Solomon. International Review of the Red Cross. Volume 87 Number 858 June 2005

1853:"Jewish Leader Fires Back in Dispute Control of Religious Life in Israel Disputed; Rabbi Warns of Possible Violence" 4950: 4828: 4388: 4223: 2251: 2043: 1863: 1362: 1166: 998: 668: 286: 131: 104: 76: 2774:, Jonneke Bekkenkamp, Yvonne Sherwood (Eds), Continuum International Publishing Group, 2003. Quote: Hunter quotes 4786: 4650: 4633: 4474: 4368: 3674: 3103:

Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in

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Ehud Sprinzak, "From Messianic Pioneering to Vigilante Terrorism: The Case of the Gush Emunim Underground", in

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is "proof of the unique value of each individual" and that it teaches "equality of all human beings for law."

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will continue to contribute to the destruction of the world until and unless each challenges violence in '

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Pomegranates and golden bells: studies in biblical, Jewish, and Near Eastern ritual, law, and literature

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bloodthirsty language, however, derives from the story's symmetric pattern of reversals ..." (p. 708)

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was motivated by Amir's personal political views and his understanding of Judaism's religious law of

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mandates that the minimal amount of violence be used to accomplish one's goal." Notwithstanding the

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in 1994, his actions were widely interpreted as being based on the radical Zionist ideology of the

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Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam

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Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam

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experienced a surge in militarism and violence which was aimed at curbing the encroachment of

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and Jannaeus", who offered "the conquered peoples a choice between expulsion or conversion".

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contains the well-known commandment to "love thy neighbor as thyself". According to the 1937

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and followers of Tzvi Yehuda Kook advocate violence based on Judaism's religious precepts.

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Rabban Simeon b. Gamaliel said: 'If so, they would have multiplied murderers in Israel.'

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machine gun… So then, in our generation, for some Jews the Palestinians become Amalek."

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machine gun… So then, in our generation, for some Jews the Palestinians become Amalek."

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Between Eden and Armageddon: the future of world religions, violence, and peacemaking

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Between Eden and Armageddon: the future of world religions, violence, and peacemaking

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Between Eden and Armageddon: the future of world religions, violence, and peacemaking

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There Shall Be No Needy: Pursuing Social Justice Through Jewish Law & Tradition

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The destructive power of religion: violence in Judaism, Christianity, and Islam

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era, primarily by adding additional requirements for conviction. The

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state. These ideas eventually fell out of favor as Zionist militias

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promote aggressive war and justify them with biblical texts.

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and now I am not sure.... I find the commandment to commit

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It has been carried out by 187:The biblical narrative about 4958:Letter to a Christian Nation 3916:. Fordham University Press. 3348:by Avi Issacharoff. Haaretz. 2285:Lewis, Harry Samuel (1915). 2012:. Retrieved 31 January 2024. 1895:. Retrieved April 18, 2024. 1867:. Retrieved April 18, 2024. 1437:Racism in Muslim communities 1395:Antisemitism in Christianity 1248:Racism in Jewish communities 1152:Far-right politics in Israel 680:Israeli–Palestinian conflict 531:Purim and the Book of Esther 404:After the conversion of the 295:Israeli–Palestinian conflict 75:associated with the various 49:peaceful texts and doctrines 5044:Books critical of Mormonism 4255:The Day the Holocaust Began 4074:, John Wiley and Sons, 1974 3514:(in French). Archived from 3411:by Chaim Levinson. Haaretz. 3375:by Anshel Pfeffer. Haaretz. 3141:An Understanding of Judaism 2735:5 (1979): 203–217. (p. 220) 2021:Kessler, Oren (1 May 2021) 1879:Maltz, Judy (May 16, 2022) 871:who heads Dorshei Yihudcha 637:conditions to do so are met 428:Retribution and punishments 249:In modern times, the early 158:preservation of the world. 5216: 4951:God: The Failed Hypothesis 4937:God in the Age of Science? 4288:, Simon and Schuster, 1999 4257:, Praeger, New York, 1990 4197:Jewish terrorism in Israel 4081:, Fordham Univ Press, 2004 3671:Jewish Terrorism in Israel 3445:Alan E. Steinweis (2009). 3423:by Ben Hartman. Jpost.com. 3309:. Retrieved 17 March 2010. 2555:Dale S. Recinella (2015). 2536:Haim Hermann Cohn (2008). 2367:Wylen, Stephen M. (2005). 2197:The Middle East Under Rome 1864:Milwaukee Journal Sentinel 1363:Italian fascism and racism 1167:Zionist political violence 999:Jewish extremist terrorism 996: 844:began, the tragedy of the 669:Jewish extremist terrorism 666: 523:only once, in the case of 470: 436: 397: 323:. Some strains of radical 165: 105:World Zionist Organization 77:Jewish religious movements 63: 28: 5039:Books critical of Judaism 4384:Latter Day Saint movement 4012:Ellens, J. Harold (Ed.), 4000:World orders, old and new 3981:, Oxford University Press 3977:Bowersock, G. W. (2013), 3910:Heft, James, ed. (2004). 3858:. HarperCollins. p. 3850:Feiler, Bruce S. (2005). 3708:Bohn, Michael K. (2004). 3675:Columbia University Press 3453:. Belknap Press. p. 3164:Tuman, Joseph S. (2003). 3025:Morris 2008, pp. 126–128. 2291:. Bloch Pub. Co. p. 2040:"Ethics – The IDF Spirit" 1815:Burns, J. Patout (1996). 1591:Christianity and violence 1263:Geography of antisemitism 895:) claims that, under the 794:to the article's subject. 410:persecution of Christians 253:saw the emergence of the 85:Agudath Israel of America 5007:Why I Am Not a Christian 4594:Religious discrimination 4302:, Penn State Press, 1985 4125:, Harper Perennial, 1987 4101:, Prometheus Books, 2006 4072:Arab attitudes to Israel 3139:Rayner, John D. (1997). 3049:Weisburd, David (1985). 1526:Christian fundamentalism 1432:Racism in the Arab world 1415:Islamic–Jewish relations 1308:Historical race concepts 1157:Timeline of anti-Zionism 954:Vincent de Moro-Giafferi 864:between Jews and Arabs. 840:, he said: "This is how 521:Israel's judicial system 307:1992 IDF Code of Conduct 29:Not to be confused with 5145:Criticism of monotheism 5034:Books critical of Islam 5021:The Demon-Haunted World 4878:Anti-Christian violence 4409:Westboro Baptist Church 4300:Jewish Settler Violence 3244:(subscription required) 3051:Jewish Settler Violence 2942:Jewish Settler Violence 2729:The Rite to Be Reckless 2044:IDF Spokesperson's Unit 1897:(subscription required) 1869:(subscription required) 1758:Stern, Jessica (2004). 1683:Spero, Shubert (1983). 1288:Jewish ethnic divisions 1268:History of antisemitism 1134:history of Christianity 1025:Gush Emunim Underground 993:Extremist organizations 846:Jewish people of Europe 443:While the principle of 172:Jewish military history 4465:New religious movement 4104:Horowitz, Elliott S., 2824:The Problem with Purim 2822:Abby Wisse Schachter, 2585:Menachem Elon (2008). 2477:Menachem Elon (2008). 2137: 2069:Chomsky, Noam (1999). 1995:nationalist." (p. 142) 1952: 1596:Mormonism and violence 1553:Persecution of Muslims 1478:Islamic fundamentalism 1385:Religious antisemitism 1174:Criticism of the Bible 678:In the context of the 517:Israel's Supreme Court 189:the conquest of Canaan 184: 5096:Nontheistic religions 5014:Why I Am Not a Muslim 4930:Christianity Unveiled 4394:Seventh-day Adventist 4345:Criticism of religion 4123:A History of the Jews 3480:1938: Hitler's Gamble 3072:. Polity. p. 4. 3068:Bruce, Steve (2008). 2788:Boustan, Ra'anan S., 2631:Free Bible Version... 2604:Jacobs, Jill (2009). 2297:Judaism lex talionis. 2114: 1947: 1586:Buddhism and violence 1574:Christian nationalism 1569:Religious nationalism 1548:Religious persecution 1543:Religious intolerance 1531:Mormon fundamentalism 1400:Antisemitism in Islam 1228:Jewish fundamentalism 1092:Jack Nelson-Pallmeyer 1073:groups are banned in 1046:Jewish Defense League 959:World Jewish Congress 860:is an attempt to sow 831:Chief Ashkenazi Rabbi 792:important or relevant 770:right-wing terrorists 594:, perpetrator of the 222:. Groups such as the 179: 5200:Criticism of Judaism 5195:Judaism and violence 5140:Criticism of atheism 4972:The Blind Watchmaker 4554:Charles Taze Russell 4399:Unification movement 4305:Whitelam, Keith W., 4091:, Nation Books, 2003 3785:Public Safety Canada 3536:Schwab (1990). p. 41 3518:on 26 September 2014 3296:cached at Google.com 2902:Auerbach, Jerold S, 2733:Anuario do Filologia 2591:Encyclopedia Judaica 2542:Encyclopedia Judaica 2483:Encyclopedia Judaica 2460:Encyclopedia Judaica 2256:The Jewish Chronicle 1538:Religious fanaticism 1504:Stochastic terrorism 1338:Nazi racial theories 1238:Martyrdom in Judaism 1184:Criticism of Judaism 799:improve this section 477:While the Bible and 208:Second Temple period 113:United Torah Judaism 18:Violence and Judaism 4521:Mormon sacred texts 4379:Jehovah's Witnesses 4281:, Pluto Press, 1999 4267:Selengut, Charles, 4129:Juergensmeyer, Mark 4077:Heft, James (Ed.), 4068:Harkabi, Yehoshafat 4020:Esber, Rosemarie M. 3936:R. Kendall Soulen. 2835:Commentary Magazine 2027:The Times of Israel 1924:Lemche, Niels Peter 1456:Christian terrorism 1451:Religious terrorism 1373:Italian racial laws 1303:Racial antisemitism 1273:Persecution of Jews 1179:Criticism of Israel 1088:critics of religion 624:of this section is 495:Eleazar ben Azariah 449:"an eye for an eye" 338:occurred under the 321:criticism of Israel 293:and the subsequent 168:Judaism and warfare 109:World Shas Movement 103:seminarians waving 31:Judaism and warfare 4923:Breaking the Spell 4865:Sectarian violence 4774:Religious violence 4722:Oriental Orthodoxy 4579:Mirza Ghulam Ahmad 4438:Twelver Shia Islam 4244:Saleh Abd al-Jawad 4095:Hoffman, R. Joseph 3813:, 23 December 2005 3781:2007-03-06 at the 3776:Kahane Chai (KACH) 3738:2009-03-11 at the 3695:2010-04-14 at the 3656:2008-12-01 at the 3449:Kristallnacht 1938 3305:2011-02-28 at the 3300:richarddawkins.net 3298:and reproduced on 2986:The New York Times 2920:Daniel Estrin for 2829:2011-01-31 at the 2723:Nirenberg, David, 2485:. The Gale Group. 2462:. The Gale Group. 2010:The Jerusalem Post 1838:2005-04-27 at the 1610:Sectarian violence 1603:Islam and violence 1581:Religious violence 1358:New Order (Nazism) 1253:Christian pacifism 1009:religious violence 950:Sholem Schwarzbard 927:Herschel Grynszpan 914:Hayim David HaLevi 694:Abraham Isaac Kook 682:, the motives for 358:Alexander Jannaeus 350:Harold W. Attridge 336:Forced conversions 287:employing violence 251:history of Zionism 216:Hellenistic Jewish 185: 149:The philosophy of 5182: 5181: 4965:The Age of Reason 4916:Atheist Manifesto 4717:Eastern Orthodoxy 4680:Jehovah's Witness 4639:post–Cold War era 4542:Religious figures 4421:Swaminarayan sect 4309:, Routledge, 1996 4298:Weisburd, David, 4224:Prior, Michael P. 4165:, Zed Books, 2007 4030:Feldman, Louis H. 3992:, Doubleday, 2009 3923:978-0-8232-2335-0 3896:978-90-6831-372-7 3869:978-0-06-082614-7 3836:978-0-8264-1779-4 3556:978-965-7111-00-0 3492:Kirsch, Jonathan 3478:Giles MacDonogh. 3234:on April 16, 2009 3222:"When Fury Rules" 3079:978-0-7456-4075-4 2833:, February 2010, 2617:978-1-58023-425-2 2593:. The Gale Group. 2568:978-1-55553-862-0 2544:. The Gale Group. 2519:978-0-674-51173-6 2433:978-1-58330-732-8 2418:Goldstein, Warren 2380:978-0-8091-4179-1 2353:978-0-7425-4366-9 2326:978-0-567-02682-8 2208:William Horbury. 2050:on 31 August 2009 1762:. 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The book, 866: 834:Yona Metzger 828: 813: 804: 797:Please help 789: 746:secular Jews 731: 718:Benny Morris 692: 677: 651: 645:October 2022 642: 620: 585: 576: 573: 561:Steven Bayme 534: 476: 461:lex talionis 460: 453:lex talionis 452: 445:lex talionis 444: 442: 403: 388: 374: 346: 344: 334: 314: 248: 205: 186: 181:Jean Fouquet 148: 136:Hebrew Bible 130: 97:Western Wall 69: 39: 26: 5091:New Atheism 5064:Agnosticism 4869:By country 4836:Persecution 4749:Sunni Islam 4712:Neopaganism 4700:Persecution 4673:Persecution 4661:Persecution 4622:Catholicism 4559:Ellen White 4475:Scientology 4470:Neopaganism 4352:By religion 4186:Pappe, Ilan 4058:Gopin, Marc 3808:2005/848/EC 3677:. pp. 33–36 2922:The Forward 2874:Gopin, Marc 2708:Gopin, Marc 2169:Aristobulus 2111:Moshe Zemer 1094:argue that 1050:Meir Kahane 1029:Gush Emunim 1020:Kahane Chai 940:Polenaktion 758:Kiryat Arba 754:Chief Rabbi 727:Deir Yassin 722:Nur Masalha 714:Ian Lustick 710:Gush Emunim 553:Ian Lustick 291:Jaffa riots 283:bi-national 255:Brit Shalom 212:Greco-Roman 195:as well as 151:nonviolence 127:Nonviolence 119:group over 81:Avi Shafran 53:nonviolence 5189:Categories 5069:Antitheism 4858:In Judaism 4754:Shia Islam 4651:Falun Gong 4460:Monotheism 4139:Kuper, Leo 3762:2010-10-10 3387:. Reuters. 3275:Al Jazeera 3238:2010-04-28 3183:2010-03-13 2991:2010-04-28 2940:Weisburd, 2439:22 October 2262:2014-06-06 2128:Yigal Amir 2105:, Editors 1888:2664895284 1801:2010-12-09 1629:References 1116:writes of 977:Yigal Amir 901:Jewish Law 854:Jewish law 667:See also: 622:neutrality 557:Marc Gopin 512:Maimonides 398:See also: 275:Ahad Ha'am 64:See also: 5150:Sexuality 5079:Criticism 5058:Movements 4883:In Odisha 4814:Christian 4809:Terrorism 4792:Mormonism 4739:Rastafari 4707:Mormonism 4602:Ahmadiyya 4485:Yazdânism 4443:Wahhabism 3603:Dialogika 1860:260532996 877:West Bank 848:." 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