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In Judaism tradition, mandatory war (; milḥemet ḥovah), or compulsory war, refers to a war that requires the entire nation of the Jewish people to rise-up and to become actively engaged-in, citing the Jerusalem Talmud ( Soṭah, end of chapter 8). because of an threat to the Jewish nation. It is a war fought for Israel's survival. The aim is to thwart the enemy advances against the nation of Israel, without the necessity of enslaving and exterminating the enemy, or of annexing the enemy's territory. It is contrasted with voluntary war.
A mandatory war is to be distinguished from a "voluntary war" (; milḥemet reshūt), that is to say, a battle waged of free choice, which requires the approbation of the Sanhedrin, presumably in order to impose a religious and moral check on reckless warfare.Mishnah, Sanhedrin 1:5 It is also to be distinguished from a "religious war" (; milḥemet mitzvah), which is restricted to those nations mentioned in the Hebrew Bible, such as Amalek and the nations of Canaan., P. Shofṭim Some scholars also hold these to be a type of mandatory war. The biblical command, in the case of the Canaanite inhabitants, was to exterminate them and to annexation their territory, whereas others who made peace with Israel could be enslaved and forced to pay tribute., P. Shofṭim
Maimonides further explains that whenever Israel finds itself fighting a battle in a religious cause, such as when an oppressor has come upon them in war to destroy them, the people of Israel need not obtain prior permission from the Rabbinic court to fight, but may go forth to the battle, and compel others to do the same.
Wars fought to redeem captives, such as those wars waged by Abraham to free Lot, and by David to free Jewish women and children in Ziklag (1 Sam. 30), are generally categorized as defensive wars.
The Hebrew expressions, Milḥemet mitzvah (religious war) and Milḥemet ḥovah (mandatory war), are sometimes used interchangeably, since they include the reactive defensive wars when Jewish habitations were attacked. Rabbi Yehuda, however, distinguishes between these two expressions.Babylonian Talmud, Soṭah 44b
When What does the saying here advanced pertain to? Said Rabbi Yehuda: 'The matter concerns a religious war (milḥemet mitzvah ). However, in a mandatory war (milḥemet ḥovah ), all go forth into, even a bridegroom from his room and a bride from her Chuppah.' Our Mishnah in when you go out to war against your enemies. The writing in speaks about the voluntary war (milḥemet ha-reshūt'') fought.Sifre on Deuteronomy 20:1
One of the fine points arising from the rabbinic discussions on the subject is that, whenever Israel voluntarily wages a battle of free choice against another nation, unto Israel would apply all the conditions mentioned in the Hebrew Bible (Deuteronomy 20:1–ff.) and in Mishnah Soṭah (chapter 8). Although certain persons were permitted by Deuteronomy, chapter 20, to leave the field before a battle began, this was allowed, according to rabbinical opinion, only in case of a voluntary war. Wherefore, a man who has betrothed a wife and has yet to consummate that marriage, or who has planted a vineyard and has yet to partake of its fruit, or who has built a new house and who has not yet lived in that house for a year's time, etc. is exempt from participating in that war., P. Shofṭim However, if Israel were faced with an Second Holocaust, the conditions of Deuteronomy (chapter 20) and of Mishnah Soṭah (chapter 8) would not apply, as not even a bridegroom is exempt from that war, but must rally behind Israel, and go forth to fight in Israel's defense. A mandatory war is, therefore, tantamount to a "religious war" and, as such, the general principle applies to everyone: "He that is currently engaged in performing one biblical commandment (i.e. defending Israel), he is exempt from doing another biblical commandment (i.e. cohabiting with his bride, etc.)" ().Cf. Babylonian Talmud ( Sukkah 25a–26a)
Elsewhere ibid., it was explained that even in the remaining cities and towns of Israel where the enemy had launched an attack, it is a Jew's bounden duty to go out to battle on behalf of his threatened countrymen, in order to assist them, and when they have eventually rescued their fellow countrymen, they are allowed to return to their place on with their own armaments in hand, seeing that if they were not allowed to do so they would refrain from assisting their brethren in future conflicts.
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