About How Modern is Israel, by Ludwig Watzal
von Ludwig Watzal, About How Modern
is Israel? by Yakov M. Rabkin
is Israel? by Yakov M. Rabkin
Zionism is primarily a Christian Protestant enterprise
that has little to do with Judaism. This explains why US Christians are the
most ardent Zionists and the most powerful supporters of Israel. The largest
opposition to Zionism came initially from the rabbinical elite, which viewed it
as heretical and an aberration of the Jewish faith. Zionism represents a break
with Jewish tradition and historical continuity. Israel has to be seen in terms
of European nationalism, colonial expansion, and geopolitical interests rather
than as the divine fulfillment of biblical prophecies or even a culmination of
Jewish history. The traditional Judaic yearning for “Return”, which
is a purely spiritual concept, was turned into a political cause by Christians
in order to accelerate the coming of Christ and force the Jews to convert to
Christianity. The influence of Christian Zionists plays a very important role
up to the present day. These are only some of the most provocative conclusions
of Yakov M. Rabkin’s fine analysis of modern day Israel.
that has little to do with Judaism. This explains why US Christians are the
most ardent Zionists and the most powerful supporters of Israel. The largest
opposition to Zionism came initially from the rabbinical elite, which viewed it
as heretical and an aberration of the Jewish faith. Zionism represents a break
with Jewish tradition and historical continuity. Israel has to be seen in terms
of European nationalism, colonial expansion, and geopolitical interests rather
than as the divine fulfillment of biblical prophecies or even a culmination of
Jewish history. The traditional Judaic yearning for “Return”, which
is a purely spiritual concept, was turned into a political cause by Christians
in order to accelerate the coming of Christ and force the Jews to convert to
Christianity. The influence of Christian Zionists plays a very important role
up to the present day. These are only some of the most provocative conclusions
of Yakov M. Rabkin’s fine analysis of modern day Israel.
What was true of the 18th and 19th
centuries, also held true for the 20th century. Many leading British
politicians such as Lord Balfour were anti-Semitic. So there was a fertile
ground for anti-Semitism in Britain among Protestants. Therefore, it should not
surprise anyone, that the zeal of Protestant Christianity to settle the Jews of
Britain in the so-called Holy Land, had little to do with Christians affection
for Judaism, but rather with their anti-Semitism and self-interest.
centuries, also held true for the 20th century. Many leading British
politicians such as Lord Balfour were anti-Semitic. So there was a fertile
ground for anti-Semitism in Britain among Protestants. Therefore, it should not
surprise anyone, that the zeal of Protestant Christianity to settle the Jews of
Britain in the so-called Holy Land, had little to do with Christians affection
for Judaism, but rather with their anti-Semitism and self-interest.
Yakov M. Rabkin is Professor of
Contemporary History at the University of Montreal. He has been a visiting
scholar at many universities around the world. He has written extensively on
subjects such as science, technology, and ideology. His most acclaimed book,
however, is “A Threat from Within: a Century of Jewish Opposition to
Zionism”[1], which has been nominated
for Canada’s Governor-General Award, Israel’s Hecht Prize for Studies in
Zionism and listed as one of the three best books of the year in Japan. This
book has been translated into twelve languages.
Contemporary History at the University of Montreal. He has been a visiting
scholar at many universities around the world. He has written extensively on
subjects such as science, technology, and ideology. His most acclaimed book,
however, is “A Threat from Within: a Century of Jewish Opposition to
Zionism”[1], which has been nominated
for Canada’s Governor-General Award, Israel’s Hecht Prize for Studies in
Zionism and listed as one of the three best books of the year in Japan. This
book has been translated into twelve languages.
In nine chapters, the author
compares the Zionist claims to the Land of Israel (Eretz Israel) with
rabbinical Jewish teachings. He shows that the Zionist narrative has little to
do with Judaism. Leading representatives of Zionism have cherry-picked from
Jewish tradition to incorporate it into Zionist mythology. John Rose calls in
his book “The Myth of Zionism” David Ben-Gurion the “greatest
myth-maker”. The “Land of Israel” claim, as made by the
Zionists, has a totally different meaning in Judaism. “‘Promised land’
means, in fact, that it belongs not to the to whom the promise was made, but to
the one who made the promise.”
compares the Zionist claims to the Land of Israel (Eretz Israel) with
rabbinical Jewish teachings. He shows that the Zionist narrative has little to
do with Judaism. Leading representatives of Zionism have cherry-picked from
Jewish tradition to incorporate it into Zionist mythology. John Rose calls in
his book “The Myth of Zionism” David Ben-Gurion the “greatest
myth-maker”. The “Land of Israel” claim, as made by the
Zionists, has a totally different meaning in Judaism. “‘Promised land’
means, in fact, that it belongs not to the to whom the promise was made, but to
the one who made the promise.”
To understand modern-day Israel, one
should put Judaism and Jewish tradition aside because such a connection is
misleading; for “Zionism and the state that incarnates it are
revolutionary phenomena”. Such provocative theses are very numerous
scattered all over Rabkin’s book. It’s easier to understand the policies and
the structure of the State of Israel by leaving aside references to Jewish
history. As a consequence, Rabkin suggests that one should speak of the State
of Israel as a “Zionist state” rather than a “Jewish
state”. The same holds true for the Israel lobby that should be designated
as a “Zionist lobby” rather than a “Jewish lobby”. Instead
of delving into the religious mythology of Jewish history, Rabkin urged readers
to analyze Israel within the context of international politics, Western
interests and the resources of the Middle East.
should put Judaism and Jewish tradition aside because such a connection is
misleading; for “Zionism and the state that incarnates it are
revolutionary phenomena”. Such provocative theses are very numerous
scattered all over Rabkin’s book. It’s easier to understand the policies and
the structure of the State of Israel by leaving aside references to Jewish
history. As a consequence, Rabkin suggests that one should speak of the State
of Israel as a “Zionist state” rather than a “Jewish
state”. The same holds true for the Israel lobby that should be designated
as a “Zionist lobby” rather than a “Jewish lobby”. Instead
of delving into the religious mythology of Jewish history, Rabkin urged readers
to analyze Israel within the context of international politics, Western
interests and the resources of the Middle East.
“The Jews came to Zionism long
after the Christians”, states the author. Even Zionist leader Theodor
Herzl was influenced by Christian protestant thinking. (He first wanted to
“solve the Jewish question” (Judenfrage) by having all Jews convert to
Catholicism.) The idea to gather all Jews in one location did not originate
with Jews but in English and American Protestant circles. It was considered of
“supreme importance to Christianity” writes Rabkin. Herzl got initially
familiar with this idea through a Protestant clergyman from the British embassy
in Vienna. Till today Protestant support for Zionism continues to play a
crucial role, which can be seen in the U. S. and other countries. According to
a Pew poll, 82 percent of WASPs (=White Anglo-Saxon Protestants) believe that
God gave the State of Israel to the Jewish people, while only 40 percent of
Jews share this belief, as Rabkin says.
after the Christians”, states the author. Even Zionist leader Theodor
Herzl was influenced by Christian protestant thinking. (He first wanted to
“solve the Jewish question” (Judenfrage) by having all Jews convert to
Catholicism.) The idea to gather all Jews in one location did not originate
with Jews but in English and American Protestant circles. It was considered of
“supreme importance to Christianity” writes Rabkin. Herzl got initially
familiar with this idea through a Protestant clergyman from the British embassy
in Vienna. Till today Protestant support for Zionism continues to play a
crucial role, which can be seen in the U. S. and other countries. According to
a Pew poll, 82 percent of WASPs (=White Anglo-Saxon Protestants) believe that
God gave the State of Israel to the Jewish people, while only 40 percent of
Jews share this belief, as Rabkin says.
For several decades, the Zionist
national movement was associated in Western public opinion with leftist
socialist ideas. For socialist internationalists, it was not natural to support
a movement promoting ethnic nationalism. Zionist ideas firmly rooted in Europe
were popularized by a “mere handful of assimilated Jews in Central Europe”,
said Rabkin. Consequently, many socialist Jews rejected Zionism as a
reactionary movement, while religious Jews rejected the Zionist agenda of the
return to the “Land of Israel” by “political means” as
incompatible with “the idea of salvation in Jewish tradition”, writes
Rabin.
national movement was associated in Western public opinion with leftist
socialist ideas. For socialist internationalists, it was not natural to support
a movement promoting ethnic nationalism. Zionist ideas firmly rooted in Europe
were popularized by a “mere handful of assimilated Jews in Central Europe”,
said Rabkin. Consequently, many socialist Jews rejected Zionism as a
reactionary movement, while religious Jews rejected the Zionist agenda of the
return to the “Land of Israel” by “political means” as
incompatible with “the idea of salvation in Jewish tradition”, writes
Rabin.
The most active Zionists to settle
in Palestine were Russians, who strove to build a new socialist society
ignoring the natives who had lived there for generations. They called their
policy hafrada, “separation”.
in Palestine were Russians, who strove to build a new socialist society
ignoring the natives who had lived there for generations. They called their
policy hafrada, “separation”.
Rabkin stresses the importance of
the Russian dimension within the Zionist movement and highlights the fact that
modern day Israel can’t be properly understood without accounting for the
Jewish Russian influence. Jews from the Russian Empire formed the backbone of
the Zionist colonial settlement enterprise in Palestine. Although there hasn’t
been any significant emigration from the Soviet Union to Palestine/Israel since
the 1920s until the end the 20th Century, over 60 percent of Knesset members in
the 1960s were of Russian origin or descent.
the Russian dimension within the Zionist movement and highlights the fact that
modern day Israel can’t be properly understood without accounting for the
Jewish Russian influence. Jews from the Russian Empire formed the backbone of
the Zionist colonial settlement enterprise in Palestine. Although there hasn’t
been any significant emigration from the Soviet Union to Palestine/Israel since
the 1920s until the end the 20th Century, over 60 percent of Knesset members in
the 1960s were of Russian origin or descent.
That’s why it’s no coincidence that
the Netanyahu government gets along so well with Russian President Vladimir
Putin, in particular, Moldova-born Foreign Minister Avigdor Lieberman.. According
to Rabkin, for the majority of Zionists, “the Nazi genocide stands as the
ultimate proof of the dangers that threaten Jews around the world”.
Zionism is often portrayed as a movement to make anti-Semitism obsolete by
creating a State for the Jews. Herzl was convinced that the anti-Semites would
be the Zionists’ “friends and allies” since they wanted to rid their countries
of Jews. According to Rabkin, the emphasis on anti-Semitism (and, when needed,
promotion of it) has been the most reliable means to prod Jews to emigrate to
Israel. Israeli leaders regularly tell world Jewry that Israel is the only safe
place for the Jews.
the Netanyahu government gets along so well with Russian President Vladimir
Putin, in particular, Moldova-born Foreign Minister Avigdor Lieberman.. According
to Rabkin, for the majority of Zionists, “the Nazi genocide stands as the
ultimate proof of the dangers that threaten Jews around the world”.
Zionism is often portrayed as a movement to make anti-Semitism obsolete by
creating a State for the Jews. Herzl was convinced that the anti-Semites would
be the Zionists’ “friends and allies” since they wanted to rid their countries
of Jews. According to Rabkin, the emphasis on anti-Semitism (and, when needed,
promotion of it) has been the most reliable means to prod Jews to emigrate to
Israel. Israeli leaders regularly tell world Jewry that Israel is the only safe
place for the Jews.
To speak about contemporary Jewish
history, one has to deal with the Nazi genocide, writes Rabkin. The Nazi
genocide is a constitutive part of Israeli Zionist identity. Zionists and
religious orthodox Jews have drawn very different conclusions from this
horrific crime against humanity. “This tragedy has been transformed into a
vector for national unity in Israel, and for Zionist allegiance in the
Diaspora.” This transformation has given rise to serious critique among
Israeli intellectuals. Although Zionists and their detractors agree on the
hostility encountered by the Jews over the centuries, they differ on the
reasons. Zionists generally explain “this hostility by the political and
military weakness of the Jews, while pious Jews tend to see it as a punishment
for the sins committed by the Jews themselves”, argues Rabkin.
history, one has to deal with the Nazi genocide, writes Rabkin. The Nazi
genocide is a constitutive part of Israeli Zionist identity. Zionists and
religious orthodox Jews have drawn very different conclusions from this
horrific crime against humanity. “This tragedy has been transformed into a
vector for national unity in Israel, and for Zionist allegiance in the
Diaspora.” This transformation has given rise to serious critique among
Israeli intellectuals. Although Zionists and their detractors agree on the
hostility encountered by the Jews over the centuries, they differ on the
reasons. Zionists generally explain “this hostility by the political and
military weakness of the Jews, while pious Jews tend to see it as a punishment
for the sins committed by the Jews themselves”, argues Rabkin.
Although only half of the world’s
Jewish population lives in Israel, the Israeli political establishment pretends
to speak on behalf of and represent, all the world’s Jews. They claim that
their Zionist state belongs to all Jews, while the native Palestinians are at
best tolerated. Rabkin rejects the criticism of the liberal Zionists that the
current government has betrayed original Zionist intentions. Instead, he
stresses the continuity of the Zionist state from its inception till this day. In
spite of the legitimate criticism of Israel and its negative image among the
population in Western countries, their “elites lend it increasingly
unconditional support”. Examples of this uncritical support abound. Rabkin
cites the unanimous acceptance of Israel into the OECD, shortly after the
Israeli Defense Forces (IDF) killed 1 400 people in the Gaza Strip in the
winter of 2008/2009.
Jewish population lives in Israel, the Israeli political establishment pretends
to speak on behalf of and represent, all the world’s Jews. They claim that
their Zionist state belongs to all Jews, while the native Palestinians are at
best tolerated. Rabkin rejects the criticism of the liberal Zionists that the
current government has betrayed original Zionist intentions. Instead, he
stresses the continuity of the Zionist state from its inception till this day. In
spite of the legitimate criticism of Israel and its negative image among the
population in Western countries, their “elites lend it increasingly
unconditional support”. Examples of this uncritical support abound. Rabkin
cites the unanimous acceptance of Israel into the OECD, shortly after the
Israeli Defense Forces (IDF) killed 1 400 people in the Gaza Strip in the
winter of 2008/2009.
Israel’s modernity is fragmented and
uneven. Although the State of Israel is a high-tech society with a powerful
military that wields atomic weapons, hundreds of thousands of its
ultra-orthodox citizens lack modern elementary education and languish in
poverty. The legitimacy of Israel is still questioned in the region. On the one
hand, some segments of orthodox Jewry still do not recognize the Zionist State
because they reject the nationalistic reconceptualization of the Jews; on the
other hand, Palestinians – the victims of Zionist colonization – refuse to
recognize Israel as a “Jewish” State as demanded by the Zionist
ruling class. Even the question “who is Jewish” is still contentious within
Israel. Is Israel a Jewish or a Zionist state? The author has opted for the
latter because the gap between Zionism and Jewish history continues to exist
and could not be bridged until today.
uneven. Although the State of Israel is a high-tech society with a powerful
military that wields atomic weapons, hundreds of thousands of its
ultra-orthodox citizens lack modern elementary education and languish in
poverty. The legitimacy of Israel is still questioned in the region. On the one
hand, some segments of orthodox Jewry still do not recognize the Zionist State
because they reject the nationalistic reconceptualization of the Jews; on the
other hand, Palestinians – the victims of Zionist colonization – refuse to
recognize Israel as a “Jewish” State as demanded by the Zionist
ruling class. Even the question “who is Jewish” is still contentious within
Israel. Is Israel a Jewish or a Zionist state? The author has opted for the
latter because the gap between Zionism and Jewish history continues to exist
and could not be bridged until today.
Yakov Rabkin’s book demonstrates
that Zionism is not the culmination of Judaism. Nor is the mantra of
“Jewish and democratic state” is very persuasive. The book’s
provoking views are grounded is convincing and boldly arguments. After “A
Threat from Within: a Century of Jewish Opposition to Zionism”, this is
another must read from the pen of a true scholar.
that Zionism is not the culmination of Judaism. Nor is the mantra of
“Jewish and democratic state” is very persuasive. The book’s
provoking views are grounded is convincing and boldly arguments. After “A
Threat from Within: a Century of Jewish Opposition to Zionism”, this is
another must read from the pen of a true scholar.
Dr. Ludwig Watzal
