The Torah has served first as a nursery, then as a continuous hatchery for Zionism—an ideology that mobilised dispersed Jewish communities around the promise of a “Promised Land.” Framed through the doctrine of the “chosen people,” this political theology created a hierarchy of human worth and produced a long-standing culture that the modern Zionist state still teaches through religious and secular institutions alike. In this narrative, the Torah is sacred, the people are sacred, pre-state leaders are sacred—and their wars against the indigenous people of Palestine are cast as sacred, even when openly aggressive.
As Dr Rashad al-Shami notes in The Israeli–Jewish Personality and the Aggressive Spirit, Torah passages that legitimise violence are taught in Israeli schools with no meaningful critique. Thus, massacres in places like Deir Yassin and Qana can be read as a modern echo of the biblical conquest of Jericho by Joshua—invoked by Ben-Gurion himself. The result: “sacred texts, sacred people, sacred violence”—a political culture that normalises terror against Palestinians.
The Politics of “Sacred Language”
To close the circle of sacralisation, Hebrew was elevated as a holy language and a national glue. Across the diaspora, preserving Hebrew script in synagogues sustained a shared identity; even non-Hebrew Jewish vernaculars (Ladino, Yiddish) were written in Hebrew letters, reinforcing the aura of sanctity. Zionist leaders later turned this symbolism into a state programme: modern Hebrew became a tool for nation-building, settlement, and the ideological education of new immigrants.
Semitic Roots and the Canaanite Lineage
Hebrew is a Semitic tongue branching from the Canaanite line. Scholars from medieval figures like Yehuda ibn Quraysh to modern Orientalists have long noted deep structural ties among Arabic, Aramaic, Phoenician, and Akkadian (shared roots, morphology, verb systems, and pronouns). In the southern Levant—historically called Canaan—Canaanite and later Aramaic were dominant for millennia; Arabic followed. The Canaanites’ greatest civilisational contribution—the alphabet—spread via Phoenicians westward and via Arameans eastward, shaping scripts and trade from the Mediterranean to Persia.
Historically, Hebrew itself was neither timeless nor “pure.” It emerged as a distinct idiom late, moved into rabbinic and liturgical niches after the Babylonian exile, and later absorbed heavy lexical influence from Arabic and Aramaic, and in modern times from European tongues (English, German, French, Russian). Jewish communities across regions spoke different languages but preserved Hebrew script and liturgy—keeping the language’s sacred prestige alive.
From Sacred Prestige to Political Instrument
In the modern era, figures of the Haskalah (Jewish Enlightenment) and Eliezer Ben-Yehuda led the revival of spoken Hebrew. Some religious circles resisted “secularising” a holy tongue; Zionism insisted precisely on its national function: a common language to gather the diaspora and build a settler state. From the state’s founding onward, education policy institutionalised Hebrew instruction for every immigrant cohort—the language became both a sacred banner and administrative tool of colonisation.
Political Theology, “Holy War,” and the Rejection of Real Peace
Within this framework, Zionist wars against Arab lands were framed in halakhic terms as milḥamot qodesh—holy wars of a fighting people. “Peace,” in this theology, is often deferred to a messianic horizon requiring universal recognition of Israel’s theological claims—rendering genuine, just peace with Palestinians structurally impossible in the here and now. This is why political Zionism repeatedly converts scripture and liturgy into policy: dispossession, partition, and regime change across the region are cast as religious destiny, not legal crime.
Conclusion: Naming Terror for What It Is
When sacred text is fused to state power, violence is laundered as virtue. The modern Zionist project uses politicised readings of the Torah and the sanctification of Hebrew to legitimise expansion, military rule, and the erasure of Palestine. Unmasking this political theology is essential: it does not represent “faith” as such but the weaponisation of scripture to normalise terror. A just future demands de-sacralising aggression, restoring universal human dignity, and anchoring rights in justice—not in “holy” exceptionalism.
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Disclaimer: This article critiques the political and ideological uses of scripture in shaping Zionist colonial policies. It does not target specific faith or people as individuals or communities. Any references to the Torah or Hebrew are directed at their political instrumentalisation within Zionism and the Israeli state project. The critique is of ideology and state violence.
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