A Prophetic Peace: Judaism, Religion, and Politics by Alick Isaacs

By Alick Isaacs

Challenging deeply held convictions approximately Judaism, Zionism, battle, and peace, Alick Isaacs's wrestle event within the moment Lebanon struggle provoked him to go looking for the way of reconciling the belligerence of faith with its messages of peace. In his insightful readings of the texts of Biblical prophecy and rabbinic legislation, Isaacs attracts at the writings of Ludwig Wittgenstein, Jacques Derrida, Abraham Joshua Heschel, and Martin Buber, between others, to suggest an formidable imaginative and prescient of religiously encouraged peace. Rejecting the idea of Jewish theology as keen on conflict and vengeance, this eloquent and relocating paintings issues to the ways that Judaism could be a route to peace. A Prophetic Peace describes an academic undertaking known as conversing Peace whose goal is to convey participants of alternative perspectives jointly to percentage various understandings of peace.

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Additional info for A Prophetic Peace: Judaism, Religion, and Politics

Example text

The biblical notion of a political theology of peace offers no real political alternative. 20 Thus, biblical visions of peace temper political aspirations, quench social ambitions, and draw attention (away from politics) to the sublime mystery of God. The redirection of religious passion toward the transcendental empties the sphere of political activity of its ideological volatility. With politics disarmed of its ultimate purposes, the difference between prayers and ambitions seems clearer. Religion is better off for this distinctiveness of purpose and so is politics.

Hartman’s call that “Jewish values must come to grips with Jewish power” is one that I believe should be answered. The question is how and with what kind of response. Throughout his career Hartman has been calling upon scholars to force the Jewish tradition to face the ethical, moral, and political responsibilities that come with sovereignty. He suggests that such a confrontation will help to build the Jewish capacity to use power well. Indeed, this is the voice that I believe reverberates most strongly among those who remain committed to the Zionist idea and concerned for its well-being.

As long as the leaders come home from a summit with an agreement in hand, the people on both sides will come around! The problem is that they did not. The negotiation strategy that Ross describes overlooks the ultimate, religious dimensions of the conflict and its resolution. This, I believe, is a significant oversight. Religious values, as well as people who are prepared to endure tremendous difficulties in order to preserve them, were involved in resisting the Oslo process on both sides. It was the recurrent cycles of violence and popular opposition to the agreements on both sides that were responsible for what Ross calls a lack of synchronization.

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