Judaism & Just War (Edexcel GCSE Religious Studies B): Revision Note

What is a Just War?

• Religions generally oppose war, but many believe fighting is justifiable if it is the only course of action that will prevent a real evil

• Within some religious traditions, there are guidelines on the rules for a legitimate war

• These guidelines are used to influence the decision to go to war and also how it is fought, therefore making the war just or fair

• The message is clear: sometimes if you do not fight, you allow a greater evil to happen than a war would cause, so you have to fight

Judaism and the Just War theory

• Judaism generally promotes peace, but it acknowledges that war may sometimes be necessary

• Jewish teachings on war come from the Torah, Talmud, and rabbinic tradition, outlining conditions for a Just War

• There are some situations where Jews believe that war is justified

  • Milchemet Mitzvah (Obligatory War) is a war commanded by God, such as wars to defend Israel or fight against Amalek (Deuteronomy 25:17-19)

  • Milchemet Reshut (Optional War) is a war for political reasons, only allowed with approval from the Sanhedrin 

IMAGE REQUIRED

Note to illustrator - Please alter the colours of the background and mix up the colours of the hair

• War is permitted if necessary for self-defence, to protect life (Exodus 22:2)

• Many Jewish scholars support Just War Theory, ensuring wars are fought ethically

• Judaism teaches that war is a last resort, only justified for defence or divine command

• It emphasises morality in warfare and the pursuit of peace whenever possible

Different Jewish approaches to Just War

• In Judaism, war is generally discouraged, but certain wars are considered justifiable under specific conditions

• There are different approaches to the idea of a Just War in Jewish teachings

  • Milchemet Mitzvah (Obligatory War) is a war commanded by God, such as the Biblical battles fought by the Israelites

    • Many Jews would consider this kind of war to be justified

    • Defending Jewish people from attack is also considered a mitzvah

  • Milchemet Reshut (Permitted War) is a war that is not commanded by God but is allowed under certain conditions

    • This requires approval from Jewish religious leaders and must have a just cause

    • An example of this could be expanding territory for the security of the nation (historically)

  • Self-defence and the Principle of Pikuach Nefesh (saving a life) is a key Jewish principle that justifies self-defence

    • If lives are in danger, war may be necessary to protect people

  • However, some Jews believe that war can never be justified

    • Some are pacifists and would believe that violence should never be used for any reason

    • Some would believe that there are always innocent deaths with modern warfare and so war should always be avoided

Conditions of a Just War in Judaism

• If a war is to be just or fair then certain conditions of warfare must be adhered to 

  • These conditions are based on Biblical, Talmudic, and later rabbinic interpretations

• Firstly, the war must have a just cause and be fought for a morally acceptable reason, such as:

• Self-defence – Protecting the Jewish people from attack

• Divine command – Wars commanded by God in the Bible (for example, the battles led by Joshua)

• Preventing oppression – Stopping severe injustice or threats to Jewish survival

• The war must also be approved by a recognised Jewish authority

• In Biblical times, this meant a prophet or king

• In later Jewish teachings, it required approval from the Sanhedrin

• The war must always only be a last resort

  • War should only be fought if peaceful solutions have failed

  • Efforts should be made to negotiate and avoid conflict

  • Deuteronomy 20:10 says that enemies should be given a chance to surrender

• It is also important that there is proportionality in the response

  • The response must be appropriate to the threat

  • Excessive force should not be used beyond what is necessary to achieve security

• The priority must always be the protection of civilians

• Jewish law teaches that civilians should not be targeted

• Prisoners should be treated with dignity

• Finally, the conduct of soldiers during the war must always be moral

  • Soldiers must behave ethically, avoiding unnecessary destruction

  • Jewish law discourages cruelty and unnecessary harm, even in wartime

The view of Situation ethics on Just War

• Situation ethics, developed by Joseph Fletcher, is a Christian ethical theory that focuses on agape (selfless love) as the guiding principle for making moral decisions

• Instead of following fixed rules, situation ethics considers what is the most loving action in each situation

• The idea of having no fixed rules also applies to opinions on war and conflict

  • Situation ethics does not strictly follow traditional Just War Theory

  • Each war must be judged individually based on whether it leads to the most loving outcome

• Situation ethics would argue that war can be justified if it promotes love

  • If a war prevents greater suffering or protects innocent people, it may be acceptable

  • For example, fighting against a tyrannical regime to save lives

• The aim for situation ethics is that war should aim for peace and justice

  • War should not be motivated by greed, revenge, or power

  • It should aim to create a better and fairer world

• Situation ethics would only allow war as a last resort

  • Peaceful solutions should always be tried first

If there is no other way to protect people, war may be necessary

• Proportionality and civilian protection should always be a priority

  • Violence should be limited to what is necessary

  • Attacking innocent civilians would not be the most loving action and is therefore wrong

Jewish response to Situation ethics view about Just War

• Situation ethics, developed by Joseph Fletcher, argues that moral decisions, including war, should be based on agape (selfless love) rather than fixed rules

  • Judaism, however, has a more structured approach to war, based on Halakhah

• In Judaism, the decision to wage war must follow the teachings of the Torah and Talmud, including the principles of Milchemet Mitzvah (Obligatory War) and Milchemet Reshut (Permitted War)

  • In situation ethics decisions should be made based on what is the most loving action in each case, rather than following fixed rules

  • While love and justice are important in Judaism, war must be guided by clear laws, not just individual judgment

• In Judaism war is only allowed for self-defence or to fulfil a divine command. Peace must always be attempted first

  • In situation ethics a war may be justified if it leads to the most loving outcome, even if it does not fit traditional Just War criteria

  • Judaism agrees that war should be a last resort, but it does not allow for war purely based on emotions or human reasoning

• Jewish law emphasises not harming civilians and minimising destruction

  • In situation ethics, If harming civilians prevents a greater evil, it could be justified

  • In Judaism, Pikuach Nefesh (saving life) is a core principle, but Judaism generally rejects harming the innocent, even for a greater good

  • In Judaism, moral decisions, including war, should follow God’s commandments rather than personal judgment

    • In situation ethics human reasoning and love should guide decisions, rather than divine rules

    • While compassion and love are important, Jewish ethics must be grounded in God's law rather than flexible moral reasoning