Several different political models are described across its canon, usually composed of some combination of tribal federation, monarchy, a priestly theocracy, and rule by prophets.
Political organization during the Rabbinic and Medieval eras generally involved semi-autonomous rule by Jewish councils and courts (with council membership often composed purely of rabbis) that would govern the community and act as representatives to secular authorities outside the Jewish community.
Stuart Cohen has pointed out that there are three separate power centers depicted in the Hebrew Bible: the priesthood, the royal throne, and the prophets.
[2] Outside of the Hebrew Bible, the ancient Jewish scribe, sage, and allegorist Ben Sira stated "A work is praised for the skill of the artisan; so a people’s leader is proved wise by his words.
A statement by Judah bar Ilai in the Babylonian Talmud (Sanhedrin 20b) depicts monarchy as the ideal form of Jewish governance, following the Book of Deuteronomy statement that, "When you come into the land that the Lord your God is about to give you, and you take hold of it and dwell in it, and you say, 'Let me put a king over me like all the nations that are around me', you shall surely put over you a king whom the Lord your God chooses..." (Deut.
[6] But the Talmud also brings a different interpretation of this verse from Eleazar ben Arach, who is quoted as explaining that, "This section was spoken only in anticipation of their future murmurings, as it is written, and you say, Let me put a king over me..." (Sanhedrin 20b).
[9][11] Some medieval political theorists such as Maimonides and Nissim of Gerona saw kingship as the ideal form of government.
[6] Later on, other Jewish philosophers such as Baruch Spinoza would lay the groundwork for the Enlightenment, arguing for ideas such as the separation of church and state.
Spinoza's writings caused him to be excommunicated[13] from the Jewish community of Amsterdam, although his work and legacy has been largely rehabilitated, especially among secular Jews in the 20th and 21st centuries.
This is in stark contrast to the rest of the voter population, which, according to a BBC poll, had Conservatives and Labour almost tied at about a third each.
Jérôme Fourquet, director "Public opinion and corporate strategy" department at the polling organization IFOP, notes that there is a "pronounced preference" for right-wing politics among French Jews.
America's largest Jewish community, New York's Jews, were "overwhelmingly pro-southern, pro-slavery, and anti-Lincoln in the early years of the war".
[18] Swedish born-rabbi Morris Jacob Raphall was one of the most vocal Jewish supporters of the institution of slavery.
Moses Mielziner opposed slavery on a Jewish religious argument, arguing that Mosaic law maintained a compassionate view toward the slave.
Supporters of the Jewish left have argued that left-wing values vis-à-vis social justice can be traced to Jewish religious texts, including the Tanakh and later texts, which include a strong endorsement of hospitality to "the stranger" and the principle of redistribution of wealth – as well as a tradition of challenging authority, as exemplified by the biblical prophets.
While a solid majority of American Jews continues to be aligned with the Democratic Party, many have argued that there is increased Jewish support for political conservatism.
Recent interest in developing political theory grounded in Jewish sources has been spurred on by the activities of the neo-conservative Shalem Center.