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NATIONAL MOVEMENTS AND INTERNATIONAL LAW: RABBI SHLOMO GOREN'S UNDERSTANDING OF INTERNATIONAL LAW

Published online by Cambridge University Press:  15 May 2014

Ilan Fuchs
Affiliation:
Research Associate, Hadassah-Brandeis Institute and Sha'arei Mishpat Law School
Aviad Yeḥiel Hollander
Affiliation:
Center for Jewish Studies, Bar-Ilan University

Abstract

Rabbi Shlomo Goren was one of the leading rabbinic figures in religious Zionist circles. As the first chief Rabbi of the Israeli military, he had a unique opportunity to influence the development of the Israeli army and its policies. He needed to deal with questions that had no precedents in Jewish law. One of his challenges was the part international law played in the formation of a modern army. Rabbi Goren wished to give a halachic perspective to questions of international law, and to do that, he had to translate the language of international law, a field developed in the modern period, to halachic language. This process led him to evaluate moral positions that are part of international law and the ability of halacha to be part of the modern world.

Type
ARTICLES
Copyright
Copyright © Center for the Study of Law and Religion at Emory University 2014 

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References

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26 Id. at 152.

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35 G.A. Res. 181(II) 29 November 1947.

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44 In one case, involving terrorists, Goren did support the use of the death penalty. But he suggested that the legal basis for the death penalty in this case would be not halacha but ad hoc legislation that halacha assigns to the sovereign (mishpat hamelech) and, even more, the laws of pursuit; in other words, he considered all terrorists active pursuers that can be killed to save the innocents. Laws of pursuit are, of course, an offshoot of self defense and are extrajudicial by definition. See Shlomo Goren, 3 Meshiv Milhama: She'elot Vetshuvot Be'inyanei Tzava, Milhama Uvitahon 303–26 (2d 1994).

45 Shaul Israeli, Amud Hayemini § 16 (2d ed. 1992).

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53 Shlomo Goren, Torat Hamedinah: Mehkar Hilchati Histori Banoś'Im Haomdim Berumah Shel Medinat Yiśrael Meaz Tekumatah 68 (1996).

54 Halachic debates over the Sabbatical Year carry heavy ideological freight in the modern era. Edrei, Arye, From Orthodoxy to Religious Zionism: Rabbi Kook and the Sabbatical Year Polemic, 26–27 Dine Israel—Studies in Halakhah and Jewish Law 45 (2009–2010)Google Scholar; Cohen, Asher & Susser, Bernard, The Sabbatical Year in Israeli Politics: An Intra-Religious and Religious-Secular Conflict from the Nineteenth through the Twenty-First Centuries, 52 J. Church & State 454 (2010).CrossRefGoogle Scholar

55 Shlomo Goren, Mishnat Hamedina: Mehkar Hilchati History Benos'im Ha'omdim Beruma Shel Medinat Israel Me'az T'kumata 281 (1999).

56 Mishne Torah, Shluhim Veshutafim 3, 7. There are several ways to interpret his position; Rabbi Goren is using that of Rabbi Avraham Karelitz, Ḥazon Ish – Shvee't 21, 5 (1952).

57 Goren,supra note 55, at 282.

58 Id. at 281.

59 Id. at 281–82.

60 Nathan Feinberg, Studies in International Law 182–262 (1979); J. H. W. Verzijl, International Law in Historical Perspective 302–03 (1968).

61 This position concerning Dina Demalchuta Dina can be found in medieval sages' literature. See, e.g., Shemuel Shilo, supra note 46.

62 Goren, supra note 55, at 283.

63 Shach ḤM 73:39.

64 A copy of the letter was supplied by the Goren family and will be discussed in depth in the future.

65 Geneva Convention for the Amelioration of the Condition of the Wounded in Armies in the Field, Aug. 22, 1864, 25 Stat. 1885; Geneva Convention (III) Relative to the Treatment of Prisoners of War, Aug. 12, 1949, 75 U.N.T.S. 135, 6 U.S.T. 3316. For the early stages of this field, see Hersch Lauterpacht, The Grotian Tradition in International Law, XXIII Bri. Y. B. Int'l L. 1 (1946).

66 Y. Ned. 9, 3–4.

67 Shlomo Goren, Musar Haleḥima Leor Hahalacha, in 1 Meshiv Milhama: She'elot Vetshuvot Be'inyanei Tzava, Milhama Uvitahon 5–6 (2d ed. 1994).

68 For his discussion of Rabbi Akivas's position, see Goren, Shlomo, Torat Hamoadim: Meḥkarim Umamrim Al Moadey Yisrael Leor Hahalacha 4547 (3d ed. 2001).Google Scholar

69 The neo-Kantian philosopher Hermann Cohen had a similar understanding of this text. See Hermann Cohen, Religionder Vernunftausden Quellendes Judentums pt. 8, § 11 (1919).

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71 See also 2 Samuel 8:13.

72 Shlomo Goren, 2 Meshiv Milhama: She'elot Vetshuvot Be'inyanei Tzava, Milhama Uvitahon 460 (2d ed. 1994). Similar ideas are addressed in vol. 1 39–40.

73 Geneva Convention (IV) Relative to the Protection of Civilian Persons in Time of War, Aug. 12, 1949, 75 U.N.T.S. 287, 6 U.S.T. 3516.

74 Protocol Additional to the Geneva Conventions of 12 August 1949, and Relating to the Protection of Victims of International Armed Conflicts (Protocol I), June 8, 1977, art. 51, 1125 U.N.T.S. 3.

75 Later, he mentions that combatants who lay down their arms cannot be harmed. Goren, supra note 67, at 15.

76 Id. at 14.

77 Maimonides, Laws of Kings, 9:14.

78 Goren, supra note 67, at 28.

79 Goren,supra note 53, at 402. In another version of this article he chooses not to emphasize the humanitarian motif of his ruling. 3 Goren, supra note 72, at 239.

80 On the Zionist ethos of tohar haneshek (purity of weapons), see Moti Shalem, Tsava Meḥapes MashmaʻUt: ʻErkhe Irgun Ha-Haganah : Beḥinah Hisṭorit Shel Tahalikh Hitgavshutame-Darkhe Hanḥaltam 1939–48 (2004) and Dan Yahav,ohar Ha-Nesheḳ : Etos, Mitos U-MetsiʾUt 1936–56 (2002).

81 Goren, supra note 44, at 300.

82 Goren, supra note 67, at 25–29.

83 Id. at 244.

84 See supra note 43.

85 Goren, supra note 67, at 3.

86 Maimonides, Sanhedrin 12, 3.

87 M., Sanhedrin 4:5, BT, Sanhedrin 37a.

88 T., Sanhedrin 4:1 (22a).

89 Goren, supra note 67, at 3–6, 38–40.

90 Arnulf Becker Lorca, Universal International Law: Nineteenth-Century Histories of Imposition and Appropriation, 51 Harv. Int'l L.J. 477–78 (2010); see also Antony Anghie, Finding the Peripheries: Sovereignty and Colonialism in Nineteenth-Century International Law, 40 Harv. Int'l L.J. 1 (1999).