Jewish ideas about politics are embedded in the traditional genres of Judaic discourse, more often legal or homiletic than systematically philosophical. A defining feature of this tradition is its historical setting, as for most of their history the Jews lacked a state. Still, central issues of political thought were addressed primarily in the context of Judaism’s characteristic political entity, the medieval kahal – the by and large autonomous urban Jewish community. Discussions of issues such as authority, justice, or membership were informed by the Talmudic legal tradition, by biblical memories of Israel’s monarchic period and by dreams of restoration, inspired by ancient prophecies regarding the messianic era.
The central form defining political authority and allegiance is the covenant, enacted at Sinai between God and the Israelite people, whom He had elected and liberated from Egypt. The people recognized God’s supreme authority, consenting to live by His teachings, the Torah. The significance and demands of this divine election, and the parameters and requirements of membership of the covenantal community, are much-debated issues in the Jewish political tradition. Of equal concern are the concrete implications of divine sovereignty. On one view, this precludes any institutionalized form of human authority. On other views, divine authority is invested in one or more of various human agents, from kings and priests to prophets and rabbis; strikingly, the latter used their own reason to interpret God’s words, and in their assemblies would take a vote to decide among interpretations. In uneasy co-existence with these, the tradition includes prominent justifications for human political agency, the legitimacy of which derives not from divine authorization but from popular consent.
Living as a (sometimes) tolerated minority under non-Jewish rulers, the Jews dreamed of redemption, imagining the messianic king as leading them to triumph. Yet the foundational tale in Genesis is of humankind as one family, and the biblical prophets envisage world peace.
Since 1948 the state of Israel has become the locus for re-examination of the Jewish political tradition. A crucial question has been to what extent this tradition, which includes proto-democratic as well as theocratic elements, can inform political discourse in a modern democracy whose citizens are mostly Jewish but include also significant non-Jewish minorities.
