Judaism's doctrines and texts have sometimes been associated with violence or anti-violence. Laws requiring the eradication of evil, sometimes using violent means, exist in the Jewish tradition. However, Judaism also contains peaceful texts and doctrines. There is often a juxtaposition of Judaic law and theology to violence and non-violence by groups and individuals. Attitudes and laws towards both peace and violence exist within the Jewish tradition. Throughout history, Judaism's religious texts or precepts have been used to promote as well as oppose violence. Normative Judaism Normative Judaism is not pacifist and violence is condoned in the service of self-defence. J. Patout Burns asserts that Jewish tradition clearly posits the principle of minimization of violence. This principle can be stated as "(wherever) Jewish law allows violence to keep an evil from occurring, it mandates that the minimal amount of violence be used to accomplish one's goal." Nonviolence Judaism's religious texts endorse compassion and peace, and the Hebrew Bible contains the well-known commandment to "love thy neighbor as thyself". According to the 1937 Columbus Platform of Reform Judaism, "Judaism, from the days of the prophets, has proclaimed to mankind the ideal of universal peace, striving for spiritual and physical disarmament of all nations. Judaism rejects violence and relies upon moral education, love and sympathy." The philosophy of nonviolence has roots in Judaism, going back to the Jerusalem Talmud of the middle 3rd century. While absolute nonviolence is not a requirement of Judaism, the religion so sharply restricts the use of violence, that nonviolence often becomes the only way to fulfilling a life of truth, justice and peace, which Judaism considers to be the three tools for the preservation of the world. Warfare The biblical narrative about the conquest of Canaan, and the commands related to it, have had a deep influence on Western culture. Throughout Jewish history, mainstream Jewish traditions have considered these texts purely historical or highly conditioned, and in any event, they are not considered relevant to later times. The Second Temple period experienced a surge in militarism and violence which was aimed at curbing the encroachment of Greco-Roman and Hellenistic Jewish influences in Judea. Groups such as the Maccabees the Zealots, the Sicarii at the Siege of Masada, and later the Bar Kochba revolt, all derived their power from the biblical narrative of Hebrew conquest and hegemony over the Land of Israel, sometimes garnering support of the rabbis, and