Rabbi Bachya ben Asher, Spanish Biblical commentator, known as Rabenu Bechaye (1255-1340)
We must follow in the footsteps of the Avos and prepare ourselves to approach the gentiles with gifts, with soft speech and with prayer before G-d. But war is impossible, for it is written (Song of Songs 2:7), “I adjured you, daughters of Jerusalem…” G-d made the Jewish people swear not to wage wars against the nations.
(Commentary to Genesis 32:3)

Rabbi Yehuda ben Maharam Chalava, Spanish commentator (14th century)
Our forefather Jacob made three preparations for meeting Esau: a gift, prayer and war. What happened to Jacob with Esau will happen to us in all generations, and we must prepare ourselves with prayer and gifts, but not with war. Scripture has prohibited this under oath, as it says, “I adjure you, daughters of Jerusalem, by the gazelles and deer of the field.”
(Imrei Shefer on Vayishlach)

Rabbi Shlomo Ephraim Luntschitz, author of Kli Yakar (1550-1619)
Our war today is the war of Torah, the disputes waged between scholars of the Torah, with which we can win over Esau. This is based on Chazal’s famous statement, “When the voice is the voice of Jacob, the hands are not the hands of Esau” (Genesis Rabbah 65:20). But real war is impossible, as our Sages (Kesubos 111a) derived from the verse, I adjure you, daughters of Jerusalem etc.
(Ir Giborim, Vayishlach)

Rabbi Yosef Rosen, the Rogachover Gaon (1858-1936)
Jacob instructed his children to bring a gift to the ruler of Egpyt (Genesis 43:11). Here Jacob our father faced danger from a gentile power (or so he thought), just as he had faced Esau and his army. Just as he had met Esau’s challenge with a gift and a prayer, so too here he used a gift and a prayer. But he did not use war, because he wished to teach a lesson to his descendants not to fight wars during the exile, as it states in Kesubos 111a: “He adjured them not to rebel against the nations.”
(Tzofnas Paneach)

Rabbi Yechezkel Landau, rabbi of Prague (1713-1793)
Warfare according to Jewish law does not exist after the destruction of the Temple. This is because the rule is “we may not send the army out for a voluntary war except by decree of the Sanhedrin of 71 elders”, and this Sanhedrin ceased to exist in the times of the Tannaim (early Talmudic sages). Also, since the destruction of the tample we have never had a king or an army, so military conquest was never relevant.
(Noda Biyehuda, Volume 2, Even Hoezer 129)

Rabbi Isaac Safrin, Rebbe of Komarno, Ukraine (1806-1874)
The conquest of Eretz Yisroel, no matter at what point in history, was not something that the Jews could just do on their own. They needed to be commanded by a prophet to do so. The conquests of Joshua and David, as well as the establishment of the Second Commonwealth in the time of Ezra and the Men of the Great Assembly, were all accompanied by commands from the prophets of the time. But in the absence of a command, Jews are forbidden under oath to rebel against the nations, and we must accept exile with love until the coming of the messiah. When the messiah arrives, the restoration of the Jews to Eretz Yisroel will not take place naturally, but through prophecy and wonders. Thus it cannot be counted as one of the 613 mitzvos, for the mitzvos were given to men of flesh and blood, not to prophets who change the laws of nature.
(Otzar Hachaim, Kitzur Taryag Mitzvos, p. 59)

Rabbi Yechiel Michel Halevi Epstein, author of Aruch Hashulchan (1829-1908)
We are also obligated to make sure that there not be found among the Jews, Heaven forbid, any thought, even in the heart, of rebellion against our master the Czar and his ministers. The Talmudic Sages have already stated that the Holy One, blessed is He, made Israel swear not to rebel against the governments (Kesubos 111a). And it is written, “Fear G-d, my son, and the king.” And a kingdom on the earth symbolizes the Kingdom of Heaven.
(Aruch Hashulchan, Choshen Mishpat 2:1)

Rabbi Yosef Chaim Sonnenfeld, chief rabbi of Jerusalem (1848-1932)
Don’t turn your ears to slanders and false charges that are baseless. The Jewish inhabitants of the Holy Land do not seek, G-d forbid, the harm of the rest of the inhabitants. They desire, just as the other inhabitants of the land that which is good for the land and good for all those who dwell in it. The Jews do not want to encroach upon the rest of the inhabitants. The Holy Land is a beautiful land, in which, with the growth of the community and its expansion, there is room for all of its inhabitants to dwell in peace, without anyone interfering with his neighbor to the slightest degree.
The Jews do not want, in any way, to take that which isn’t theirs. And they certainly don’t want to contest the rights of the other inhabitants to the places held by them in which they regard with honor and consider holy. And in particular there is no foundation to the rumor that the Jews want to acquire the “Temple Mount”. On the contrary, from the time that, because of our sins, we were exiled from our land, and our Holy Temple was destroyed, and we have been lacking the purity required by the Torah, it is forbidden for any man of Israel to set foot upon the grounds of the “Temple Mount”, until the coming of the righteous Meshiach, who with the spirit of the L-rd, which will hover over him, will rule righteously, for the good of all creation, and will return to us the purity required by the Torah.

We request only that they leave us the most holy place that is left for us, as a refuge, the site of the Western Wall, so that we will still be able to pour out our prayers before our father in heaven, concerning any trouble that may befall us, G-d forbid, and whenever a Jewish soul desires this holy place, without any disturbance and with peace of mind, as was always the case.
(“Truth and Peace”, an open letter to the Arab population of Palestine, 1929)

Rabbi Elchonon Wasserman, Rosh Yeshiva of Baranovitch, Poland (1874-1941)
The right approach to politics for the Jewish people is written in the Torah, which foresaw everything. Thousands of years of history attest to its correctness. What is that approach? “Three oaths G-d made the Jewish people swear…” (Kesubos 111a) and one of them is not to rebel against the nations: that Jews should not be revolutionaries. “Fear G-d, my son, and the king, and do not mix with changers” (Proverbs 24:21). G-d warned us: “If you fulfill the oaths, good, but if not, you will be ownerless like the gazelle and the deer, which everyone chases and hunts.”
(Article entitled “The Calm Words of the Wise are Heard,” printed in Yalkut Maamarim Umichtavim, pp. 101-102)

Rabbi Amram Blau, leader of Neturei Karta, Jerusalem (1900-1974)
The Jewish people are absolutely opposed to any injury against the Arab nation. The Arab nation never harmed the Jewish people until the advent of Zionist nationalism. The Jewish people are commanded by the Torah to seek the peace of the governments where they are citizens, and not to rebel against any nation, G-d forbid, especially when this concerns the Holy Land, to which we are forbidden to engage in mass immigration.

Jews who follow the Torah are not even suspected of murder or any injury against any person, and we are severely prohibited from engaging in any violent action, including in relation to the struggle over Palestine. Judaism is totally opposed to nationalism, and in fact Jews have refused to move to the Zionist state even though the state proclaims itself as the representative of the Jewish People.

All Jews who believe in G-d and his Torah, and who observe the Torah and its commandments, are loyal to the oaths sworn to G-d, and have no involvement in this nationalist revolution, but rather are hostages under Zionist conquest. Even those who have been dragged into the Zionist project do so against the teachings of their faith and religion.
(Letter January 17, 1974)

Rabbi Moshe Aryeh Freund, chief rabbi of Jerusalem (1904-1996)
According to our true Torah we are obligated to seek peace with the gentile nations among whom we live, and certainly not to arouse conflict with them, as Scripture says, “Seek the peace of the city wherein I have exiled you and pray to G-d on its behalf, for with its peace you will have peace” (Jeremiah 29:7). And on the contrary, it is forbidden for us to do any act to rebel against the nations or force the end of our exile, to take redemption and a state before the coming of the messiah.
(Ateres Yehoshua, Vayakhel, p. 236)