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==Biblical religious wars==
==Biblical religious wars==
The [[Hebrew Bible]] contains several violent episodes that are related to religion,<ref>
⚫
The [[Hebrew Bible]] contains many accounts of violence and war. Regarding war, the commandment of [[Milkhemet Mitzvah]] (Hebrew: מלחמת מצווה, "War by commandment") refers to a war during the times of the Bible when a king would go to war in order to fulfill something based on, and required by, the Torah.
*{{cite book
|title=The Holy Land in transit: colonialism and the quest for Canaan
|first=Steven George
|last=Salaita
|publisher= Syracuse University Press
|year= 2006
|ISBN= 081563109X
|page=54
}}
*{{cite book
|title=For the land and the Lord: Jewish fundamentalism in Israel
|first=Ian
|last=Lustick
|publisher=Council on Foreign Relations
|year= 1988
|ISBN= 0876090366
|pages=131–132
}}
*{{cite book
|title=The Bible: a biography
|first=Karen
|last=Armstrong
|publisher= Atlantic Monthly Press
|year= 2007
|ISBN= 0871139693
|pages= 211–216
}}</ref> such as the [[battle of Jericho]] ({{bibleverse||Joshua|6:1-27|HE}}),<ref>Carl. S. Ehrlich (1999) "Joshua, Judaism, and Genocide", in
''Jewish Studies at the Turn of the Twentieth Century'',
Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill. p 117-124.</ref> the story
of [[Amalekites]] ({{bibleverse|1|Sam|15:1-6|HE}}),<ref>A. G. Hunter "Denominating Amalek: Racist stereotyping in the Bible and the Justification of Discrimination", in ''Sanctified aggression: legacies of biblical and post biblical vocabularies of violence'', Jonneke Bekkenkamp, Yvonne Sherwood (Eds.). 2003, Continuum Internatio Publishing Group, pp 92-108</ref> and the story of the [[Midianites]] ({{bibleverse||Numbers|31:1-18|HE}}).<ref>{{cite book
|title=The God delusion
|first=Richard |
last=Dawkins
|publisher= Houghton Mifflin Harcourt
|year= 2006
|ISBN= 0618680004
|page= 245
}}</ref> However, modern religious authorities repudiate the sort of warfare described in
the Torah, or assert that the violent episodes were not historical events,
or claim that the events were
exaggerated or metaphorical. Actions of the Jews described in the [[Boom of Esther]] have been described by Elliott Horowitz as inciting violence.<ref>{{cite book
|title=Reckless rites: Purim and the legacy of Jewish violence
|first=Elliott S.
|last=Horowitz
|publisher= Princeton University Press
|year= 2006
|ISBN= 0691124914
|pages= 2–3, 107–146, 187–212, 213–247
}}</ref>


⚫
Regarding war, the commandment of [[Milkhemet Mitzvah]] (Hebrew: מלחמת מצווה, "War by commandment") refers to a war during the times of the Bible when a king would go to war in order to fulfill something based on, and required by, the Torah.{{fact}}
<blockquote>
<blockquote>
What is a milchemet mitzvah? It is a war to assist Israel against an enemy that has attacked them.<br />''-Maimonedies, Laws of Kings 5:1''
What is a milchemet mitzvah? It is a war to assist Israel against an enemy that has attacked them.<br />''-Maimonedies, Laws of Kings 5:1''
</blockquote>
</blockquote>


Wars of this type do not need the approval of the [[Sanhedrin]]. This is in contrast to a Milkhemet Reshut (a discretionary war), which according to Jewish law require the permission of a Sanhedrin. These wars (discretionary wars) tend to be for economic reasons and had exemption clauses (Deuteronomy 20:5) while, milhemet mitzvah tended to be invoked in defensive wars, when vital interests were at risk and had no such exemption clauses(Mishnah tractate Sotah 8:7).
Wars of this type do not need the approval of the [[Sanhedrin]].{{fact}} This is in contrast to a Milkhemet Reshut (a discretionary war), which according to Jewish law require the permission of a Sanhedrin.{{fact}} These wars (discretionary wars) tend to be for economic reasons and had exemption clauses (Deuteronomy 20:5) while, milhemet mitzvah tended to be invoked in defensive wars, when vital interests were at risk and had no such exemption clauses(Mishnah tractate Sotah 8:7).{{fact}}


An example of this is the commandment to exterminate such as war against Amalek.(Deuteronomy 25,17)
An example of this is the commandment to exterminate such as war against Amalek.(Deuteronomy 25,17){{fact}}


Modern Jewish scholars hold that the calls to war these texts provide no longer apply, and that Jewish theology instructs Jews to leave vengeance to God.<ref name="slate1">
Modern Jewish scholars hold that the calls to war these texts provide no longer apply, and that Jewish theology instructs Jews to leave vengeance to God.<ref name="slate1">

Revision as of 08:47, 1 September 2010

The love of peace and the pursuit of peace, as well as laws requiring the eradication of evil, sometimes using violent means, co-exist in the Jewish tradition.[1] Judaism and violence have been associated when Judaism's religious texts or precepts have been used to motivate, glorify, endorse, or justify violence, [2][3][4] as well as in opposition to such violence[5].

Jewish tradition permits committing violence as well as waging war in certain cases. However, the permissibility to wage war is limited and the requirement is that one always seek a just peace before waging war.[1] However, Judaism's religious texts overwhelmingly endorse compassion and peace, and the Hebrew Bible contains the well-known commandment to "love thy neighbor as thyself".[6]

Biblical religious wars

The Hebrew Bible contains several violent episodes that are related to religion,[7] such as the battle of Jericho (Joshua 6:1–27),[8] the story of Amalekites (1 Sam 15:1–6),[9] and the story of the Midianites (Numbers 31:1–18).[10] However, modern religious authorities repudiate the sort of warfare described in the Torah, or assert that the violent episodes were not historical events, or claim that the events were exaggerated or metaphorical. Actions of the Jews described in the Boom of Esther have been described by Elliott Horowitz as inciting violence.[11]


Regarding war, the commandment of Milkhemet Mitzvah (Hebrew: מלחמת מצווה, "War by commandment") refers to a war during the times of the Bible when a king would go to war in order to fulfill something based on, and required by, the Torah.[citation needed]

What is a milchemet mitzvah? It is a war to assist Israel against an enemy that has attacked them.
-Maimonedies, Laws of Kings 5:1

Wars of this type do not need the approval of the Sanhedrin.[citation needed] This is in contrast to a Milkhemet Reshut (a discretionary war), which according to Jewish law require the permission of a Sanhedrin.[citation needed] These wars (discretionary wars) tend to be for economic reasons and had exemption clauses (Deuteronomy 20:5) while, milhemet mitzvah tended to be invoked in defensive wars, when vital interests were at risk and had no such exemption clauses(Mishnah tractate Sotah 8:7).[citation needed]

An example of this is the commandment to exterminate such as war against Amalek.(Deuteronomy 25,17)[citation needed]

Modern Jewish scholars hold that the calls to war these texts provide no longer apply, and that Jewish theology instructs Jews to leave vengeance to God.[12] [13]

Modern violence

Arab-Israeli conflict

Some claim the use of biblical references by secular Zionist leaders provided them with religious justification for the violent treatment of Arabs in Palestine. Pre-state Jewish militia used verses from the Bible to justify their violent acts, which included expulsions and massacres such as the one at Deir Yassin.[14] Jewish religious leaders at the time condemned such acts.[15]

The motives for violence by extremist Jewish settlers in the West Bank directed at Palestinians are complex and varied. Religious motivations have been documented.[16][17][18] Some Jewish religious figures living in the occupied territories have condemned such behaviour.[19]

An example of settler violence is the Cave of the Patriarchs massacre - after Baruch Goldstien carried out the Cave of the Patriarchs massacre in 1994, some claimed that his actions were influenced by Jewish religious doctrine, based on the ideology of the Kach movement.[20] Goldstein's act was denounced "with shocked horror" by mainstream Orthodox Judaism. [21]

Critics claim that Gush Emunim and followers of Rabbi Kook advocate violence based on Judaism's religious precepts.[22]

Assassination of Yitzhak Rabin

The assassination of Israeli Prime Minister Yitzhak Rabin by Yigal Amir was motivated by Amir’s political views and his understanding of Judaism's religious law of "moiser" (the duty to eliminate a Jew who intends to turn another Jew in to non-Jewish authorities) and "rodef" (a bystander can kill a pursuer if he cannot otherwise be stopped).[23] Amir’s interpretation has been described as "a gross distortion of Jewish law and tradition."[24]

Purim festival

The Book of Esther, one of the books of the Hebrew Bible, tells a story of palace intrigue and a plot to genocide all Jews thwarted by a Jewish queen of Persia during the reign of Xerxes I (486-465 BCE). Historian Elliott Horowitz of Bar-Ilan University offers a thesis in his book "Reckless rites: Purim and the legacy of Jewish violence", that the wars described in the Book of Esther have inspired and incited violence.[25]

Horowitz records acts of Purim-related violence, including stone-throwing, burning figures in effigies, several deaths, and an alleged "great slaughter" in 614 CD which other scholars believed to be dubious. Horiwitz also writes that Purim may have been a motivation for the Cave of the Patriarchs massacre.[26][27][28]

Military

Jewish tradition permits waging war and killing in certain cases. However, the permissibility to wage war is limited and the requirement is that one always seek a just peace before waging war.[1]

Activist Noam Chomsky claims that leaders of Judaism in Israel play a role in sanctioning military operations:

"[Israel's Supreme Rabbinical Council] gave their endorsement to the 1982 invasion of Lebanon, declaring that it conformed to the Halachi (religious) law and that participation in the war 'in all its aspects' is a religious duty. The military Rabbinate meanwhile distributed a document to soldiers containing a map of Lebanon with the names of cities replaced by alleged Hebrew names taken from the Bible.... A military Rabbi in Lebanon explained the biblical sources that justify 'our being here and our opening the war; we do our Jewish religious duty by being here.'"[29]

Some critics claim that Judaism's religious leaders have interpreted religious laws to support killing of innocent civilians during wartime in some circumstances, and that this interpretation was asserted several times: in 1974 following the Yom Kippur war, [30] in 2004, during conflicts in West Bank and Gaza,[31] and in the 2006 Lebanon War.[32] Critics cite a booklet published by an IDF military chaplain which stated "... insofar as the killing of civilians is performed against the background of war, one should not, according to religious law, trust a Gentile 'The best of the Gentiles you should kill'...".[33] The booklet was withdrawn by the military after criticism, but the military never repudiated the guidance.[34] However, the other religious leaders have condemned this interpretation, and the Israeli military subscribes to the Purity of arms doctrine, which seeks to minimize injuries to non-combatants; furthermore, the advice was only applicable to combat operations in wartime.

Rejection of Violence and Pursuit of Peace

The Jews are the mildest of men, passionately hostile to violence. That obstinate sweetness which they conserve in the midst of the most atrocious persecution, that sense of justice and of reason which they put up as their sole defense against a hostile, brutal, and unjust society, is perhaps the best part of the message they bring to us and the true mark of their greatness.

— Jean-Paul Sartre [35]

Judaism's religious texts overwhelmingly endorse compassion and peace, and the Hebrew Bible contains the well-known commandment to "love thy neighbor as thyself".[36] In fact, the love of peace and the pursuit of peace is one of the key principles in Jewish law. Jewish tradition permits waging war and killing in certain cases, however, the requirement is that one always seek a just peace before waging war.[1]

According to the 1947 Columbus Platform of Reform Judaism, "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."[5]

Violent tactics forbidden by Halakhah

Jewish law prohibits the use of outright vandalism in warfare.[37]

Jewish Halakhah forbids destruction of fruit trees as a tactic of war. It is also forbidden to break vessels, tear clothing, wreck that which is built up, stop fountains, or waste food in a destructive manner. Killing an animal needlessly or offering poisoned water to livestock are also forbidden.[37]

Those few cases in the Bible in which this norm was violated are special cases. One example was when King Hezekiah stopped all the fountains in Jerusalem in the war against Sennacherib, which Jewish scholars regards as a violation of the biblical commandment.[37]

Extremist organizations

See also: Jewish religious terrorism

Some organizations that endorse or advocate violence based on religious principles include:

See also

References

  • Arab attitudes to Israel by Yehoshafat Harkabi, John Wiley and Sons, 1974
  • The Bible and Zionism by Nur Masalha, Zed Books, 2007
  • Palestine and Israel: a challenge to justice by John B. Quigley, Duke University Press, 1990
  • Under the Cover of War: The Zionist Expulsion of the Palestinians by Rosemarie M. Esber, Arabicus Books & Media, LLC, 2009
  • The birth of the Palestinian refugee problem revisited by Benny Morris, Cambridge University Press, 2004
  • Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in Israel and the Palestinian refugees, Eyal Benvenistî, Chaim Gans, Sari Hanafi (Eds.), Springer, 2007
  • The ethnic cleansing of Palestine by Ilan Pappe, Oneworld, 2007
  • World orders, old and new by Noam Chomsky, Columbia University Press, 1996
  • Sacred fury: understanding religious violence by Charles Selengut, Rowman & Littlefield, 2008
  • Jewish fundamentalism in Israel by Israël Shahak, Norton Mezvinsky, Pluto Press, 1999
  • The gun and the olive branch: the roots of violence in the Middle East by David Hirst, Nation Books, 2003
  • Terror in the mind of God: the global rise of religious violence by Mark Juergensmeyer, University of California Press, 2003
  • Reckless rites: Purim and the legacy of Jewish violence by Elliott S.Horowitz, Princeton University Press, 2006
  • Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam - James Heft (Ed.), Fordham Univ Press, 2004
  • For the land and the Lord: Jewish fundamentalism in Israel - Ian Lustick, Council on Foreign Relations, 1988

Footnotes

  1. ^ a b c d Fighting the War and the Peace: Battlefield Ethics, Peace Talks, Treaties, and Pacifism in the Jewish Tradition. Michael J. Broyde, 1998, p. 1
  2. ^ Carl. S. Ehrlich (1999) "Joshua, Judaism, and Genocide", in Jewish Studies at the Turn of the Twentieth Century, Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill.
  3. ^ Horowitz, Elliott S. (2006). Reckless rites: Purim and the legacy of Jewish violence. Princeton University Press. ISBN 0691124914.
  4. ^ Stern, Jessica (2004). Terror in the Name of God: Why Religious Militants Kill, Jessica Stern. HarperCollins. ISBN 0060505338.
  5. ^ a b The Columbus Platform: The Guiding Principles of Reform Judaism, 1937
  6. ^
    • Reuven Firestone (2004), "Judaism on Violence and Reconciliation: An examination of key sources" in Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam, Fordham Univ Press, 2004, pp 77, 81.
    • Goldsmith (Ed.), Emanuel S. (1991). Dynamic Judaism: the essential writings of Mordecai M. Kaplan. Fordham Univ Press. p. 181. ISBN 0823213102.
    • Spero, Shubert (1983). Morality, halakha, and the Jewish tradition. KTAV Publishing House, Inc. pp. 137–318. ISBN 0870687271.
  7. ^
    • Salaita, Steven George (2006). The Holy Land in transit: colonialism and the quest for Canaan. Syracuse University Press. p. 54. ISBN 081563109X.
    • Lustick, Ian (1988). For the land and the Lord: Jewish fundamentalism in Israel. Council on Foreign Relations. pp. 131–132. ISBN 0876090366.
    • Armstrong, Karen (2007). The Bible: a biography. Atlantic Monthly Press. pp. 211–216. ISBN 0871139693.
  8. ^ Carl. S. Ehrlich (1999) "Joshua, Judaism, and Genocide", in Jewish Studies at the Turn of the Twentieth Century, Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill. p 117-124.
  9. ^ A. G. Hunter "Denominating Amalek: Racist stereotyping in the Bible and the Justification of Discrimination", in Sanctified aggression: legacies of biblical and post biblical vocabularies of violence, Jonneke Bekkenkamp, Yvonne Sherwood (Eds.). 2003, Continuum Internatio Publishing Group, pp 92-108
  10. ^ Dawkins, Richard (2006). The God delusion. Houghton Mifflin Harcourt. p. 245. ISBN 0618680004.
  11. ^ Horowitz, Elliott S. (2006). Reckless rites: Purim and the legacy of Jewish violence. Princeton University Press. pp. 2–3, 107–146, 187–212, 213–247. ISBN 0691124914.
  12. ^ Weiss, Steven I. (2010-02-26). "The Ghosts of Purim Past: The holiday's violent beginnings—and what they mean for the Jewish future".
  13. ^ "Violence and Vengeance: Purim and Good Friday". Dialogika. Council of Centers on Jewish-Christian Relations. 1998-03-28.
  14. ^
    • Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in Israel and the Palestinian refugees, Eyal Benvenistî, Chaim Gans, Sari Hanafi (Eds.), Springer, p. 78:
    ".. 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 Genesis 1948 … 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 muder. And were not the enemies of Zionism thieves, who wanted to steal from the Jews what God had granted them?'
    • Carl. S. Ehrlich (1999) "Joshua, Judaism, and Genocide", in Jewish Studies at the Turn of the Twentieth Century, Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill. p 117-124.
  15. ^ Morris 2008, pp. 126–128.
  16. ^ Weisburd, Jewish Settler Violence, Penn State Press, 1985, pp 20-52
  17. ^ Lustick, Ian, "Israel's Dangerous Fundamentalists", Foreign Policy, 68 (Fall 1987), pp 118-139
  18. ^ Tessler, Mark, "Religion and Politics in the Jewish State of Israel", in ‪Religious resurgence and politics in the contemporary world‬, (Emile Sahliyeh, Ed). SUNY Press, 1990 pp 263-296.
  19. ^ [1]
  20. ^
  21. ^ The ethics of war in Asian civilizations: a comparative perspective By Torkel Brekke, Routledge, 2006, p.44
  22. ^
    • Weisburd, David (1985). Jewish Settler Violence. Penn State Press. p. 65. ISBN 0271026731.
    • Bruce, Steve (2008). Fundamentalism. Polity. p. 4. ISBN 0745640753.
    • Ehud Sprinzak, "From Messianic Pioneering to Vigilante Terrorism: The Case of the Gush Emunim Underground", in Inside terrorist organizations David C. Rappoport (Ed.), Routledge, 2001. p. 194-214.
  23. ^ Stern, Jessica (2004). Terror in the Name of God: Why Religious Militants Kill, Jessica Stern. HarperCollins. p. 91. ISBN 0060505338,. {{cite book}}: Check |isbn= value: invalid character (help)CS1 maint: extra punctuation (link)
  24. ^ Rabbinic response: Jewish Law on the Killing of Yitzhak Rabin, By Rabbi Arthur Waskow, The Shalom Center, 11/14/2005: "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."
  25. ^ Horowitz, Elliott S. (2006). Reckless rites: Purim and the legacy of Jewish violence. Princeton University Press. pp. 2–3, 107–146, 187–212, 213–247. ISBN 0691124914.
  26. ^ Horowitz, Elliott S. (2006). Reckless rites: Purim and the legacy of Jewish violence. Princeton University Press. pp. 2–3, 107–146, 187–212, 213–247. ISBN 0691124914.
  27. ^ Auerbach, Jerold S, Hebron Jews: memory and conflict in the land of Israel, Rowman & Littlefield, 2009, p 137
    "Aside form 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 [in 1986] a Jewish settler placed a keffiyah on an effigy of Haman, infuriating local Arabs."
  28. ^ Boustan, Ra'anan S., Violence, Scripture, and Textual Practice in Early Judaism and Christianity, BRILL, 2010, p. 218
    "..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 pased 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."
  29. ^ Chomsky, Noam (1999). Fateful triangle: the United States, Israel, and the Palestinians (2nd Ed, revised). South End Press. pp. 153–154. ISBN 0896086011.
  30. ^
    • Rabbi Shim'on Weiser, "Purity of weapons - an exchange of letters" in Niv" Hammidrashiyyah Yearbook of Midrashiyyat No'am, 1974, pp.29-31.
    quoted in Masalha, Nur (2007). The Bible and Zionism: invented traditions, archaeology and post-colonialism in Palestine-Israel. Zed Books. p. 158. ISBN 1842777610.. This book quotes Amnon Rubinstein, From Herzl to Gush Emunim and Back (1980), p. 124.
  31. ^ "ADL Strongly Condemns Declaration of Rabbis" - ADL press release, dated Sept 9, 2004; http://www.adl.org/PresRele/IslME_62/4561_62.htm
  32. ^ Rebecca Spence " Rabbis: Israel Too Worried Over Civilian Deaths", in The Jewish Daily Forward, issue of August 25, 2006. http://www.forward.com/articles/1438/
  33. ^
    • Abraham Avidan (Zamel), After the War: Chapters of Meditation, Rule, and Research, as quoted by Steven Schwarzschild, "The Question of Jewish Ethics Today" (Dec, 24, 1976) in journal Sh'ma (vol. 7, no. 124) - http://www.clal.org/e14.html. Schwarzschild article reprinted in The pursuit of the ideal: Jewish writings of Steven Schwarzschild, chapter 7, pp 117-136, SUNY Press, 1990 (ISBN 0791402193). Latter book quotes the booklet on page 125. Schwarzschild writes that Avidan was the "military rabbi" of the Central Command Headquarters.
    • Schwarzschild article includes a bracketed comment as follows: "... insofar as the killing of civilians is performed against the background of war, one should not, according to religious law, trust a Gentile [and justifies this claim, citing the utterance from the Codes:] 'The best of the Gentiles you should kill"...'". Schwartzschild indicates that the phrase "[t]he best of the Gentiles you should kill" is from the Mekhilta 14:7 ("tov shebagoyim harog"), citing Nathan Suesskind, "Tov Sheba-Goyim" C.C.A.R. Journal, Spring 1976, pp. 28f. and n. 2.
    • Schwarzschild article states that the booklet was discussed contemporaneously in the Mapam newspaper. Other sources cite contemporaneous discussions by Haolam Hazeh, 5 January 1974; by David Shaham, 'A chapter of meditation', Hotam, 28 March 1974; and by Amnon Rubinstein, 'Who falsifies the Halakhah?' Maariv, 13 October 1975.
    • Masalha, Nur (2007). The Bible and Zionism: invented traditions, archaeology and post-colonialism in Palestine-Israel. Zed Books. p. 158. ISBN 1842777610.. This book also cites the chaplain's booklet.
    • See also a discussion of "Religious Zionist military rabbinate" in George Wilkes (2003) "Judaism and Justice in War", in Just war in comparative perspective, Paul F. Robinson (Ed.), Ashgate Publishing, Ltd., p. 22.
  34. ^
    • Schwarzschild, Stephen (1990). The pursuit of the ideal: Jewish writings of Steven Schwarzschild. SUNY Press. pp. 125–126. ISBN 0791402193.
  35. ^ Jean-Paul Sartre, 1946, Reflexions sur la question juive
  36. ^
    • Reuven Firestone (2004), "Judaism on Violence and Reconciliation: An examination of key sources" in Beyond violence: religious sources of social transformation in Judaism, Christianity, and Islam, Fordham Univ Press, 2004, pp 77, 81.
    • Goldsmith (Ed.), Emanuel S. (1991). Dynamic Judaism: the essential writings of Mordecai M. Kaplan. Fordham Univ Press. p. 181. ISBN 0823213102.
    • Spero, Shubert (1983). Morality, halakha, and the Jewish tradition. KTAV Publishing House, Inc. pp. 137–318. ISBN 0870687271.
  37. ^ a b c [2]
  38. ^ U.S. Dept. of State, Country Reports on Terrorism 2004. April 2005
  39. ^ U.S. Appeals Court Affirms Designation of Kahane Chai, Kach as Terrorist Groups Washington Report on Middle East Affairs
  40. ^ Kach, Kahane Chai (Israel, extremists) Council for Foreign Relations, 20 March 2008
  41. ^ Lustick For The Land and The Lord: The Evolution of Gush Emunim, by Ian S. Lustick
  42. ^ a b Anti-Defamation League on JDL
  43. ^ Bohn, Michael K. (2004). The Achille Lauro Hijacking: Lessons in the Politics and Prejudice of Terrorism. Brassey's Inc. p. 67. ISBN 1574887793.
  44. ^ Federal Bureau of Investigation - Congressional Testimony
  45. ^ JDL group profile from National Consortium for the Study of Terror and Responses to Terrorism
  46. ^ Kahane Chai (KACH) Public Safety Canada
  47. ^ Foreign Terrorist Organizations (FTOs) U.S. Department of State, 11 October 2005
  48. ^ 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 2005/848/EC Official Journal of the European Union, 23 December 2005
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