2023-06-23

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Jewish Scholarly Critiques of Zionism:
A Comprehensive Analysis

The relationship between Judaism and Zionism has been a subject of intense debate among Jewish scholars for over a century. While Zionism has gained support within Jewish communities worldwide, a significant group of Jewish thinkers have critiqued and condemned the movement on various grounds. This article explores the multifaceted criticisms of Zionism from Jewish perspectives, with a particular focus on religious objections, ethical concerns, and alternative visions for Jewish identity and statehood.

Religious Objections:
The Three Oaths and Messianic Expectations

Some Orthodox Jewish groups, particularly Haredi Jews, oppose Zionism based on religious grounds. They argue that the creation of a Jewish state before the coming of the Messiah is forbidden according to Jewish law¹. This view is rooted in the interpretation of certain passages in the Torah and Talmud.

One of the most prominent religious arguments against Zionism stems from the concept of the “Three Oaths,” found in the Babylonian Talmud, Tractate Ketubot 111a². This passage describes three oaths that their god imposed upon the Jewish people and the nations of the world:

1. Israel shall not ascend to the Land of Israel as a wall (i.e., en masse).
2. Israel shall not rebel against the nations of the world.
3. The nations shall not oppress Israel excessively.

Rabbi Joel Teitelbaum, the Satmar Rebbe and a leading figure in anti-Zionist Orthodox Judaism, expounded on these oaths in his seminal work “VaYoel Moshe” (1959)³. He argued that the establishment of a Jewish state before the coming of the Messiah constitutes a violation of these divine oaths and is therefore forbidden according to Jewish law.

Teitelbaum wrote:

“It has been clearly explained that all the troubles and evil decrees that have befallen our people in this bitter exile are due to the fact that we have violated the oaths imposed on us.”⁴

This interpretation has been embraced by various Haredi groups, including Satmar Hasidim and the Neturei Karta, who view Zionism as a heretical movement that endangers the Jewish people spiritually and physically.

However, it should be noted that this interpretation is not universally accepted within Orthodox Judaism. Rabbi Menachem Mendel Schneerson, the late Lubavitcher Rebbe, while not a Zionist himself, argued that the establishment of the State of Israel could be seen as a step towards redemption⁵. This highlights the diversity of opinions even within Orthodox circles.

Ethical and Political Critiques:
Jewish Ethics and the Question of Nationalism

Many secular and progressive Jewish scholars have criticized Zionism on ethical and political grounds, arguing that it contradicts fundamental Jewish values and historical experiences.

Judith Butler’s Critique

Judith Butler, a prominent Jewish philosopher and gender theorist, has been a vocal critic of Zionism. In her book “Parting Ways: Jewishness and the Critique of Zionism” (2012)⁶, Butler argues that Zionism is antithetical to Jewish ethics and cultural history. She contends that:

1. Jewish ethics have been shaped by centuries of displacement and oppression, creating an identity that should be hypersensitive to the suffering of others.
2. The concept of “cohabitation” is central to Jewish experience, as Jews have historically lived among people they did not choose.
3. Creating a state dedicated to a single ethnic or religious group goes against these Jewish ethical principles.

Butler writes:

“The ethical framework within which we operate takes the form of the following question: what makes for a livable world? … If we are to live as Jewish people, we have to live in a world where we are a minority among others, and that means we have to find ways of living ethically and politically with those who are not Jewish.”⁷

She proposes a binational alternative to the current state of Israel, one that would introduce democracy on equal Palestinian and Jewish terms⁸.

Hannah Arendt’s Perspective

Hannah Arendt, a renowned political theorist, offered a nuanced critique of Zionism in her essays and correspondence. While initially supportive of cultural Zionism, Arendt became increasingly critical of political Zionism, particularly after the establishment of the State of Israel in occupied Palestinian land.

In her 1944 essay “Zionism Reconsidered” Arendt wrote:

“The Zionists, if they continue to ignore the Mediterranean peoples and watch out only for the big powers, will appear only as their tools, the agents of foreign and hostile interests. Jews who know their own history should be aware that such a state of affairs will inevitably lead to a new wave of Jew-hatred; the antisemitism of tomorrow will assert that Jews not only profiteered from the presence of foreign big powers in that region but had actually plotted it and hence are guilty of the consequences.”⁹

Arendt’s critique focused on the potential dangers of Jewish nationalism and the importance of considering the rights and perspectives of non-Jewish inhabitants of Palestine.

Historical and Cultural Critiques:
Challenging the Narrative of Jewish Nationhood

Some Jewish scholars have challenged the historical and cultural foundations of Zionism, arguing that it misrepresents Jewish history and identity.

Shlomo Sand’s “Invention of the Jewish People”

Shlomo Sand, an Israeli historian, sparked controversy with his 2009 book “The Invention of the Jewish People”¹⁰. Sand argues that the concept of a unified Jewish people with a continuous history tied to the land of Israel is a modern invention rather than a historical reality.

Sand writes:

“The idea of the Jewish nation was conceived and developed in the 19th century by a small group of Jewish intellectuals. These men recast the ancient biblical tales as national history and invented the concept of a Jewish nation that had been scattered in exile for two millennia.”¹¹

While Sand’s work has been criticised by some historians, it has contributed to ongoing debates about the nature of Jewish identity and the historical claims underlying Zionism.

Yeshayahu Leibowitz’s Critique

Yeshayahu Leibowitz, an Israeli philosopher and Orthodox Jew, offered a unique critique of Zionism from within Israel. While not opposing the state’s existence, Leibowitz warned against the fusion of religion and nationalism, which he saw as corrupting both.

In his essays, Leibowitz argued:

“The attempt to link Judaism with the state of Israel and its concerns is the greatest threat to Judaism’s future… The state of Israel is not a value in itself but only an instrument. The state is kosher only insofar as it serves its purpose.”¹²

Leibowitz’s perspective highlights the tensions between religious and secular conceptions of Jewish identity within Israel itself.

Alternative Visions:
Diasporism and Binationalism

Jewish critics of Zionism have proposed various alternative visions for Jewish life and identity, ranging from renewed focus on diaspora culture to political solutions for coexistence in Israel/Palestine.

Simon Rawidowicz and “Babylon and Jerusalem”

Simon Rawidowicz, a 20th-century Jewish philosopher, developed the concept of “Babylon and Jerusalem” as a model for Jewish existence. In his view, the Jewish people should maintain two centers – one in Israel and one in the diaspora – with neither taking precedence over the other.

Rawidowicz wrote:

“The Jewish people have always had two major centers, two poles in their spiritual and secular life… Babylon and Jerusalem were not necessarily exclusive of each other; they were complementary.”¹³

This perspective challenges the Zionist emphasis on Israel as the sole center of Jewish life and proposes a more pluralistic vision of Jewish identity.

Martin Buber and Binationalism

Martin Buber, a prominent Jewish philosopher, advocated for a binational state in Palestine where Jews and Arabs would have equal rights. Buber’s vision, influenced by his philosophy of dialogue, emphasized the importance of Jewish-Arab cooperation and mutual recognition.

In a 1947 essay, Buber argued:

“We consider it our duty to understand and to honor the claim which makes the land of Palestine a national homeland for the Arabs too … We do not desire to dispossess them: we want to live with them. We do not want to dominate them: we want to serve with them.”¹⁴

While Buber’s vision was not realised, his ideas continue to influence discussions about alternative political arrangements in Israel/Palestine.

After all …

The critiques of Zionism by Jewish scholars demonstrate the diversity and complexity of Jewish thought on questions of identity, ethics, and statehood. From religious objections based on traditional interpretations of Jewish law to secular critiques grounded in ethical and political philosophy, these perspectives challenge dominant narratives about the relationship between Judaism and Zionism.

As these critiques represent a certain view within global Jewish communities, they provide important counterpoints to mainstream Zionist ideology and offer alternative visions for Jewish life and identity in the 21st century. While debates about the future of Israel and Jewish-Palestinian relations continue, these scholarly critiques remain relevant and thought-provoking, especially in light of about eight decades of Israeli violence in the occupied territories of Palestine.

#AntiZionism #DiasporaStudies #IsraeliPalestinianConflict #JewishEthics #JewishHistory #JewishIdentity #JewishScholars #PoliticalPhilosophy #ReligiousDebate #Zionism

Citations

---

1. https://en.wikipedia.org/wiki/Anti-Zionism ^[return]
2. Babylonian Talmud, Tractate Ketubot 111a. ^[return]
3. Teitelbaum, Joel. “VaYoel Moshe.” 1959. ^[return]
4. Ibid., translated from the original Hebrew. ^[return]
5. Schneerson, Menachem Mendel. “Likkutei Sichos,” Vol. 23, p. 156. ^[return]
6. Butler, Judith. “Parting Ways: Jewishness and the Critique of Zionism.” Columbia University Press, 2012. ^[return]
7. Ibid., p. 23. ^[return]
8. The Critiques of Zionism ^[return]
9. Arendt, Hannah. “The Jewish Writings.” Schocken Books, 2007, p. 343. ^[return]
10. Sand, Shlomo. “The Invention of the Jewish People.” Verso Books, 2009. ^[return]
11. Ibid., p. 21. ^[return]
12. Leibowitz, Yeshayahu. “Judaism, Human Values, and the Jewish State.” Harvard University Press, 1992, p. 214. ^[return]
13. Rawidowicz, Simon. “State of Israel, Diaspora, and Jewish Continuity.” Brandeis University Press, 1998, p. 82. ^[return]
14. Buber, Martin. “A Land of Two Peoples: Martin Buber on Jews and Arabs.” University of Chicago Press, 2005, p. 220. ^[return]

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