Issue 6: Rim

THEOLOGICAL FOUNDATIONS OF ZIONIST MASSACRE

Fatma Seda Şengül ¹

Even though it is highly disturbing to put the words of massacre and theology together, it is not unusual to lay a legitimate religious foundation for the war, human massacres throughout the history. Moreover, you could be more effective in claiming your opponent as an enemy by using religious references rather than secular reasons although you do not feel any affiliation to religion. This study aims to deal with the repercussions of the troubled Palestine-Israel relations in the aftermath of 7 September 2023 within the framework of Jewish theology. Consequently, verses from holy books will be often mentioned; by so doing, this study strives to reveal the tragedy and cacophony, which might seem more intense for public opinion after September 7, initially started from the beginning of 19th century continued to the present within the scope of theology to the reader.

Primarily, this research seeks for answers to the certain questions. Firstly, the concept of the Promised Land within Jewish tradition will be explored by investigating the religious motives of Jews’ persistence on Palestine land. It is observed that there are abundant materials on the abovementioned concept in literature and at least one in three people is aware of the belief that the Palestine land was promised to Jews by God. Consequently, it is intended to give the gist of matter while seeking an answer to this question. Secondly, relevant to the first question, Israel’s current war policy against Gazaians will be questioned within the framework of religion. This question comes to forward considering the fact that the slaughter of women, men, elders, youngsters and children continues to happen. What category of a religious war does the Israel- Gaza war refer in Jewish mind? In parallel with this question, the relation between Amalek and Hamas according to Benyamin Netanyahu and the significance of this relation regarding the war methods will be examined.

The first sentence of the Israeli Declaration of Independence, proclaimed in 1948, is “The Land of Israel was the birthplace of the Jewish people (2) ”It is widely known that Jews’ claim on this land is based upon certain references in the Hebrew Bible. Before going into detail, it should be reminded that this matter which should be on the radar of not only Muslims but also people of the world could not only be explained by religious motives. As a matter of fact, it should be known that the systematic and planned aggressive, expansionist policy on Palestine land since 1800s was more secular than religious at first and this policy was built upon the concepts of a search for a homeland and nationalism. Several historical, political and social elements were at play in this manner. Simply put, the facts that religious demand for rights was regarded as narrow-mindedness and secular claims were more in tune with the world can be given at the top of the list. Although the movement distanced itself from the religion, the manners of seemingly secular leaders were in fact all part of the God’s plan for general religious circles (3).

(1) Dr. Assistant Professor, Bursa Uludağ University Faculty of Theology.

(2) “The Declaration of the Establishment of the State of Israel” (1948).

(3) S. Ilan Troen, “Israeli Views of the Land of Israel/Palestine”, Israel Studies 18/2 (2013), 100, 103..

The idea of Zionism, namely Jewish nationalism, was popularized by Theodor Herzl (d.1904), even though its roots dates back to older times. The dream of achieving a Jewish state or a piece of land started not with religious motives, but with certain basic needs and the oppression and persecution faced in Europe. Accordingly, the role of the leaders who were religiously distant was more active and the basic need was to find a piece of land in order to not repeatedly go through the problems and genocides experienced by Jews throughout the history. During this process, it is evident in historical documents that the regions of Kenya and Argentine were suggested as a possible homeland for Jews with the effort of prominent Zionists. In fact, a piece of land in Kenya was officially offered to Theodor Herzl and his team who were doing research on this matter; however, it was finally agreed that a permanent state for Jews could only be possible on Palestine land (4). As a consequence, over time, the search for land was confined to the idea of establishing a forced state on Palestine land (5).

(4) It was not only for the advantage of Jews when European countries involved with the search for a homeland for Jews. They wanted to end the ever-growing “Jewish Problem” by sending them out of their countries. As a solution to this problem, certain lands such as Kenya was offered; when this offer was denied, they turned their gaze into the Palestine land under the rule of Ottoman Empire. They made offers to Ottoman Empire which was considered on the brink of falling in order to settle Jewish immigrants into Palestine land. Yet, Ottoman Empire accepted to help the immigrants but rejected to settle them in Palestine land. Bayram Kodaman - Nedim İpek, “Yahudilerin Filistin’e Yerleştirilmeleriyle İlgili Olarak II. Abdülhamid’e 1879’da Sunulan Lâyiha”, Belleten 57/219 (1993), 566-571.

(5) Yasin Meral, Yahudi Kaynakları Işığında Yahudilik (İstanbul: MilelNihal Yayınları, 2021), 69-71; Theodor Herzl, Yahudi Devleti (İstanbul: Ataç Yayınları, 2014), 71-72; Troen, “Israeli Views of the Land of Israel/Palestine”, 103.

But what is the reason for the persistence on Palestine land? In Jewish tradition, it is mentioned that God made a testament with the prophet Abraham. God appeared to Abraham when he was 99 years old and promised him and his children the land of Canaan (6) which was unknown to Abraham as a permanent propriety which would be fertile and make him the father of nations (7). Various maps are being drawn about the borders of the mentioned land in reference to the certain sentences in the holy book. Most simply, as mentioned in the Hebrew Bible, it is possible to describe the borders of this land from the Red Sea to the Mediterranean Sea, and from the desert to the Euphrates River (8) In regard to the testament with Abraham, it can be realized that the promise was for Abraham’s descendants with any distinction between his children. However, today it was claimed that this promise was only for Isaac, Abraham’s son from Sarah, and then to Isaac’s youngest son Jacob (later given the name of Israel in Torah) thanks to the influence of the Hebrew Bible. According to the Hebrew Bible, God personally informed Abraham that his lineage would continue with Isaac and permitted him to accept his jealous wife Sarah’s demand to take his second wife, Hagar the concubine, and their son away from the house. Consequently, the lineage continues with the chosen Isaac and Jacob and Hagar’s son Ishmael’s lineage is excluded due to certain reasons (9). As is known, today, it is suggested that Arabs’ lineage comes from Ishmael and Jews’ lineage comes from Isaac. As per God’s request, Abraham spent a certain time of his life on the Palestine land and according to the narrative in Torah, respectively other descendants/prophets lived on this land until Joseph’s time (approximately 1700 BC). Due to the famine in Joseph’s time, they moved to the Egypt and continued to live there until the time of prophet Moses. Under the leadership of Moses, Israelites left Egypt in order to escape from Pharaoh’s tyranny and turned to the land of Palestine(10). Even though it was not Moses’ fate, his descendants gradually possessed all of the Canaan land around 1200 BC. Israelites who fought with the neighboring tribes finally conquered the Promised Land with the help of God (11).

(6) Generally points out to today’s the Palestine region.

(7) Genesis 15:1-21; 17:1-8. Yitshak Haleva vd. (ed.), Türkçe Çeviri ve Açıklamalarıyla Tora ve Aftara 1. Kitap: Bereşit, tr. Moşe Farsi (İstanbul: Gözlem Gazetecilik Basın ve Yayın A.Ş., 2010)

(8) Genesis 15:18-21.

(9) Genesis 21:10-13.

(10) Today, some researchers are questioning the possibility of Moses taking Israelites to Mecca instead of Palestine. See Yasin Meral, Samiri’nin Buzağısı (Ankara: Ankara Okulu Yayınları, 2024), 45-46.

(11) Charles K. Rowley - Jennis Taylor, “The Israel and Palestine Land Settlement Problem: An Analytical History, 4000 B.C.E.-1948 C.E. on JSTOR”, Public Choice 128 (2006), 42.

The disorganized group adopted a state order before the time of King David and later, the sacred bond that Israelites had with the region strengthened when King Solomon built the First Temple(12). However, the First Temple was destroyed by Babylonians in 586 BC whereas the Second Temple, which was built due to the destruction of the first, was destroyed by Romans in 70 AD and through the following years, Jews were expelled from this land and “forced” to live in “exile”. From that date to 1948, it was not possible for Jews to found a permanent state in this region.

It should not be overlooked that the main rule in Jewish tradition is that the earth and the sky only belongs to God. As a consequence, if God who is the real owner promised this land to Israelites, then it is not possible for any other stranger/gentile (a person who is not Jewish) to lay claim on this land. Those who live on this land are regarded as invaders on any ground, in any time. Here is a question that comes to mind at this point: If God promised this land to Israelites, why did Israelites live outside of this land throughout the majority of history? The answer lies in with Torah again. Israelites are required to follow certain rules in line with the obligations of the testament; they have the privilege to live and establish a state in this sacred land as long as they follow the rules. In every era in which they rebel against God, they are going to be punished with exile (13). From this perspective, it can be suggested that Jews are not be able to properly worship God since the periods of exile are more common in Jewish history. This perspective can be traced in Jewish historical narrative.

(12) In Jewish tradition, both David and Solomon are named as kings rather than prophets.

(13) Leviticus 26; Deuteronomy 28. Troen, “Israeli Views of the Land of Israel/Palestine”, 102; For detailed information about different perspectives on Jewish exile from sacred land, see Ali Osman Kurt, “Yahudilik’te Sürgün Metaforu: ‘Boş Ülke’ Miti ve ‘İncir’ Benzetmesi Çerçevesinde Bir Değerlendirme”, Milel ve Nihal 5/3 (01 September 2008), 257-267.

Apart from the population density occurred after the Jewish immigration (aliyahs) to Palestine land since 1800s, the statistical data reveal us that Muslim Arab population in the region was more higher. Therefore, they are the real owner of the land. Even though Jewish population in the region was irregular at the beginning, it steadily increased over the following years. According to first population census taken when the region was under Ottoman rule (before the first heavy wave of Jewish immigration), Muslims were 371.000 whereas Jews were around 9.000. Palestine had the population of 425.000 at that time and the rest of the population included Christians and other ethnic groups (14). In 1897, the number of Jewish settlers in Palestine land was 50.000 (15), whereas it reached 80.000 in 1922 population census. At this time, the number of Muslims in the region was approximately 590.000 (16). Owing to Jewish expansionist policy and the political regime change in the region, the number of Jewish population reached 758.000 when the State of Israel established in Palestine land in 1948 (17).

(14) Tuğçe Ersoy Ceylan, “19. Yüzyil Sonunda Fi̇li̇sti̇n’de Arap-Yahudi̇ Karşilaşmasinin Bi̇r İncelemesi̇: Komşudan Hasima Dönüşümün Tari̇hsel Sosyoloji̇si̇”, Journal of Islamicjerusalem Studies 19/3 (2019), 297-298.

(15) Özcan Güngör, İsrail’in Teo-Politiği Vadedilmiş Topraklar (İstanbul: Dby Publishing, 2024), 125.

(16) Havva Yavuz, İsrail Devletinin Kuruluşu Balfour Deklarasyonu’ndan Manda Yönetiminin Kurulmasına (1917-1923) (İstanbul: Sarmal Publishing House, 2023), 399.

(17) Fahir Armaoğlu, Filistin Meselesi ve Arap İsrail Savaşları (1948-1988) (Ankara: Türkiye İş Bankası Publishing, 1989), 104.

The fact that they broadened their surface area and increased their population density through the expansionist policy, in addition to their perception of Palestinians as a “threat”, fed the Arab-Israel conflict which is still continuing today. It was attempted to paint the locals of the region as invaders and the Jewish immigrants as the real owners.

Considering the fact that Arab-Israel conflict was inevitable due to the pretext of sacred land ideal, it is required to explore the religious foundation of the war policy concerning the continuing massacre since September 7.

In Jewish tradition, there are two types of war categories supported by the holy book. The first one is milhemet reshut which can be described as voluntary wars and the second one is milhemet mitzvah which is a religious war commanded by God (18). In the Hebrew Bible, there are detailed descriptions about milhemet reshut wars. As stated in these excerpts, if Jews decide to go into a war with an enemy, they should first make a peace offering to the people in the region; if they accept, the people would be regarded as the slaves of Israelites. However, if they do not accept, the city would be besieged and conquered by Israelites. When the siege is concluded, all enemy men who are able to fight should be killed and the women and children who are left behind should be open for Israelites’ plundering but not be killed. Again in the relevant excerpts in Torah, it is stated that these rules of war apply to everyone except the seven peoples (Hittites, Amorites, Canaanites, Perizzites, Kenites, Jebusites and Girgashites) who live in Canaan land. The Holy Book mentions these seven nations that were living in this land before Israelites arrived at Palestine region. It is obligatory to fight with these nations as this fight falls into milhemet mitzvah category. The abovementioned nations are required to be punished for their polytheist beliefs, rebellions and their “baseless” hate against Israelites and not one of them should be left alive; no one from these groups is entitled to the right to live. The main reason for their inevitable demise seems to be fact that they were living in the Promised Land given to Israelites by God (19). It is forbidden to make a peace offering to these people before the war like in milhemet reshut wars (20). Excluding the wars with Canaan nations, it is possible for Israelites to not participate into a war in the beginning due to reasons such as lack of courage and marriage; however, it is forbidden to abandon a milhemet mitzvah war in any way no matter the reason (21).

In addition to seven Canaan nations living in the region during the time of Jewish ancestors conquest of Palestine land, the existence of other tribes are mentioned. One of these tribes was Amalekites. Even though they are not recounted within the seven Canaan nations in Torah, Amalekites are pointed as a target to fight within the category of milhemet mitzvah war, again according to Torah records (22). Amalekite people descend from Esau whose negative character particularly emphasized in Torah (23). Being the first son of Isaac, Esau was expected to continue the holy lineage; however, he sold his birthright to Jacob for a mess of pottage (24).

(18) Deuteronomy 20. Sa’adya Gaon vd., Tefsiru’t-Tevrat bi’l-’Arabiyye: Tevrat (Tora) Tefsiri (İstanbul: Türkiye Yazma Eserler Kurumu Başkanlığı, 2018), 2/1730; Sami Kılıç - Abdullah Altuncu, “Yahudilikte Savaş Kuralları ve Savaşla İlgili Yaklaşımlar”, Turkish Studies 12/20 (2017), 149.

(19) “But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth” Deuteronomy 20:16.

(20) Deuteronomy 20:1-18. According to certain Jewish scholars, be that as it may that they are a minority, there is an exception for Canaan people even though the peace offering is forbidden. It is commended that they should not be killed as long as they declare that they will follow Seven Laws of Noah and accept Israel’s rule. Yitshak Haleva vd. (ed.), Türkçe Çeviri ve Açıklamalarıyla Tora ve Aftara 5. Kitap: Devarim, tr. Moşe Farsi (İstanbul: Gözlem Gazetecilik Basın ve Yayın A.Ş., 2012), 5/425-437; Kılıç - Altuncu, “Yahudilikte Savaş Kuralları”, 157; Güngör, İsrail’in Teo-Politiği Vadedilmiş Topraklar, 187-190.

(21) Deuteronomy 20. Gaon vd., Tefsiru’t-Tevrat bi’l-’Arabiyye: Tevrat (Tora) Tefsiri, 2/1730..

(22) 1 Samuel 15:3-9. It has been observed that this was not only between the tribes in Hebrew Bible, but also milhemet mitzvah type of war policy was applied to Benyamin tribe which was from the same lineage of Israelites. “And the men of Israel turned again upon the children of Benjamin, and smote them with the edge of the sword, as well the men of every city, as the beast, and all that came to hand: also they set on fire all the cities that they came to.” (Judges 20:48). Consequently there are exceptions. Kılıç - Altuncu, “Yahudilikte Savaş Kuralları”, 160.

(23) Amalek was the son of Eliphaz and the grandson of Esau. Genesis 36:10-12.

(24) According to Torah, Jacob uses deception to acquire the birthright of his older brother. Genesis 25:29-33; 27:1-29.

In time, Esau’s descendants were excluded from the holy lineage and a new hostile concept/group named Edomites which means descendants of Esau and opponents of Israelites appeared in Jewish history. This tribe is depicted as a group who created problems for Israelites during the prophet Moses’ journey to sacred lands and thus, it is obligatory to kill them. In Torah, it is said that Amalekites attacked and harmed Israelites in a heinous attempt during their journey from Egypt to sacred land under the leadership of prophet Moses. In relevant passages, God told Moses that he “will utterly put out the remembrance of Amalek from under heaven” due to their heinous attempt. As a sign Moses built an altar for God and said “the Lord will have war with Amalek from generation to generation” by throwing his hands in the air (25). Taking the abovementioned references into regard, Jewish scholars infer that there will an eternal conflict between Israelites and Edomites (Amalekites etc.) and this conflict refers to the fight between good and evil rather than between the two lineages. Therefore, although it was signified with a lineage in Torah, the symbolic power of Amalek’s lineage or the crime that they committed is at the forefront (26). Even though, it is impossible to follow this lineage who lived centuries ago, Jews have always associated every one of their oppressors or each person or group who attacks Jews for whatever reason with Amalekites. In the past, when Persians, Romans, Nazi Germany persecuted Jews, they associated these nations with Amalekites (27). From time to time, it can be seen that they have also regarded Muslims in this association. Moreover, the Amalek spirit in Muslims originates from the first time when Muhammed received the first revelation according to Jews who carry this thought. Within this context, certain verses that criticize Jews in the Holy Quran and a number hadiths are taken as a reference. In this perspective, the main motive of Muslim Palestinian people who descend from Ishmael’s lineage, not from Esau’s, is not to take back the lands that they have right to live on. Their real intention is to take over Jerusalem and the world (28).

(25) Exodus 17:14-16.

(26) See notes about Exodus 17:15. Yitshak Haleva vd. (ed.), Türkçe Çeviri ve Açıklamalarıyla Tora ve Aftara 2. Kitap: Şemot, çev. Moşe Farsi (İstanbul: Gözlem Gazetecilik Basın ve Yayın A.Ş., 2004), 190; Kılıç - Altuncu, “Yahudilikte Savaş Kuralları”, 158; Güngör, İsrail’in Teo-Politiği Vadedilmiş Topraklar, 188.

(27) Shalom Carmy, “The Origin of Nations and the Shadow of Violence: Theological Perpsectives on Canaan and Amalek”, Tradition: A Journal of Orthodox Jewish Thought 39/4 (2006), 65-66; “Israel, Hamas and the Spirit of Amalek”, ICEJ (26 September 2023).

(28) “Israel, Hamas and the Spirit of Amalek” (26 September 2023).

In this matter, the association between Hamas, Gazaians, every nation residing within the borders of Promised Land and Amalek in Israeli press and literature can be taken as an indication. After 7 September 2023, Israel Prime Minister likened Hamas and later, everyone who lives in Gaza as the war proceeded to Amalekites and sent a letter filled with passages about Amalekites in the holy book to his army in order to offer them morale and support. In this letter sent by Netanyahu to Israel Army, he mentioned Amalekites and reminded God’s words in the holy book. Accordingly, it pointed out that every target of Israel, be it a soldier or a civilian needs to be destroyed and God’s help will be with them on this matter and God himself wants, even commands, this war (29).

In milhemet mitzvah wars, no living thing should be left alive. Otherwise, it will lead to God’s wrath on his own people: In Torah, King Saul (30) fought with Amalekites by God’s command and slaughtered all people except one, also by God’s command. In a way, King Saul went against God’s command and left Amalek king Agag alive as well as good animals which he was commanded to destroy. Upon this, God became angry and regretted the fact that he appointed Saul as King to Israelites (31). Saul’s mistake led to the appearance of an evil figure Haman (32) who descended from King Agag’s lineage and ordered genocide on Hebrews (33). Even though this genocide was prevented by smart moves of Jewish Queen Esther, it is certain that any trace from this lineage will most definitely appear as an enemy of Israel on the stage of history (34). Thereby, no one from these nations should be left alive.

(29) Charles Bybelezer, “Netanyahu Writes to IDF Soldiers Ahead of Shabbat”, JNS.Org (2023)

(30) He is named as “Talût” in the Holy Quran. Al-Baqarah 2/246-251.

(31) I. Samuel 15.

(32) Emil G. Hirsch vd., “Haman the Agagite”, The Jewish Encyclopedia, 1906.

(33) “Israel, Hamas and the Spirit of Amalek” (26 September 2023).

(34) The Book of Esther in the Hebrew Bible narrates this story in detail.

Within the framework of everything told thus far, it can be inferred that Israel’s war policy on Gaza today is regarded as a milhemet mitzvah war which is an obligatory self-defense amongst the Jews. Evidently, the people who live in Gaza and the other regions of Palestine are treated with the same war policy that were applied to Seven Canaan nations and Amalekites just because they live on the Promised Land. In line with this thought, the rules of war in milhemet reshut are not valid for this war. Israel army kills women and children as well as men who can fight and does not feel any remorse for causing a total annihilation (35). As stated by prominent Jewish scholars like Maimonides, just as an individual can be punished for a committed crime, a nation should be punished as a whole in milhemet mitzvah type of wars. That way, other people will hear about this and know what will happen to them if they incline towards evil (36).

Now that we determined the name of the war and the position of the target group, it is time to examine the Jewish world of thought about the continuation and the outcome of the war. For the purpose of fully understanding this, it is significant to remember the other rules in Jewish law of war. In Hebrew Bible, historically, it is only in God’s hands whether Israelites defeat or lose in the wars against other nations. No matter how strong the Israel army is, if God commands not to fight, that war will definitely end in defeat. Similarly, Israel army can only win if God supports this war (37). It is forbidden to abort and reach an agreement with nations that Israelites commanded to fight in milhemet mitzvah type of wars. If Israelites do not follow God’s rules, they cannot defeat these nations because God will withdraw his support (38).

(35) Noa Shpigel, “Israel’s Far-Right Minister Smotrich Calls for ‘no Half Measures’ in the ‘Total Annihilation’ of Gaza”, Haaretz (30 April 2024), blm. Israel News.

(36) Moses Ben Maimon, Guide for the Perplexed: Orah Classics in English Edition of the Guide for the Perplexed, tr. M. Friedlander (Illinois: Varda Books, 2002), 3:41, 349; Carmy, “The Origin of Nations and the Shadow of Violence”, 66.

(37) Kılıç - Altuncu, “Yahudilikte Savaş Kuralları”, 157. “And the Lord said unto me, Say unto them, Go not up, neither fight; for I am not among you; lest ye be smitten before your enemies.” Deuteronomy 1:42; “One man of you shall chase a thousand: for the Lord your God, he it is that fighteth for you, as he hath promised you.” Joshua 23:10.

(38) Güngör, İsrail’in Teo-Politiği Vadedilmiş Topraklar, 187. “And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this? Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.” Judges 2:2-3.

At this point, it should be noted that it is not specifically our intention to connect the recent attacks of the State of Israel on Gaza with the references in the Hebrew Bible. On the contrary, it is the Prime Minister of Israel Netanyahu and majority of Jews who use these references to support their case by making this association. Although this is perceived as natural for religiously devout people, it is inevitable to consider the use of these types of religious references within the political contexts as an abuse of the religion for political motives.

Another important aspect of this matter for Jews who support the ongoing genocide is that they think Hamas or Gazaians also carry religious motives and are out to destroy Jews. In line with this thought, Jews often mention the hadit (39) which points out the conflict between Jews and Muslims in article seven from Hamas’ bylaw and regard the war between Muslims and Jews as an advice from the Prophet Muhammed. By all means, certain wars in the history of humanity were inevitable; however, a war which targets civilians, women, children whatever their religions, nationalities are or whatever the reason is would only be crime against humanity and it is impossible to justify and present it to the humanity as a self-defense. Tomorrow, if Muslims commit the same crime that Jews are committing today, they will also be charged with same accusations. It is inevitable.

Every sane person who follows the agenda on Israel-Palestine conflict can easily understand Israel community tries to expand the surface area of its own people rather than build a defensive and safe platform against Arabs (40). Additionally, thinking about the fact that the State of Israel and all Jews around the world share the same feelings about the ongoing war and massacre propels people to have serious prejudices. The existence of a group of exceptional Jews who are against the war can be observed in world media. However, only Allah knows what is in people’s hearts.

For the Jews who take religious references as a basis for war policies, we would like to reply with an excerpt from their own(41) holy book: “Ye shall not afflict any widow, or fatherless child. If thou afflict them in any wise, and they cry at all unto me, I will surely hear their cry (42).”

(39) Known as Al-Gharqad Tree hadith. Muhammad Maqdsi, “Charter of the Islamic Resistance Movement (Hamas) of Palestine”, Journal of Palestine Studies 22/4 (1993), 124.

(40) Livia Rokach, İsrail’in Kutsal Terörü, tr. Zeynep Neşe (Belge Yayınları, 2006), 8.

(41) Around the time when this study was being prepared, Naomi Klein from Columbia University likened Zionism and Israel’s policy on Gaza and Palestine land to a fake idol; and associated the Zionism ideal with the incident of idolatry which happened during Moses’ and Israelites’ Exodus from Egypt. When Moses went up to Mount Sinai to receive revelations, the people who stayed behind made a golden calf and worshipped it and afterwards, God punished them with great wrath. Similarly, Zionists made an idol named Zionism and started to worship it while disregarding God’s will. As a consequence, they will be punished. Naomi Klein, “We Need an Exodus from Zionism”, The Guardian (24 April 2024).

(42) Exodus 22:22-23.

There can be no wishful thinking about wars; however, if the wars are inevitable, then, we would like to wish for wars in which women and children are not killed by guns or because of hunger or thirst; structures like temples, educational facilities, hospitals that provide for basic human needs are not destroyed; cultural heritages which survive the centuries, are impossible to aesthetically recreate and are artistic treasures of humanity are not harmed. This is not a simple wishful thinking, it is also our debt to future generations.

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