R.M. Westerink; August 2026
In brief
Doubts about Zionism did not begin with
Gaza. For decades, Jewish and non-Jewish thinkers, Israeli public figures and
Jewish organizations have asked whether a state built on Jewish security can
last while Palestinians are denied freedom of their own. Their criticism ranges
from early warnings to the explicit verdict that the project has failed.
Today's evidence of insecurity, displacement and fading belief in coexistence
gives those questions new weight.
Questioning Zionism is legitimate and is not inherently antisemitic. It also
carries responsibilities: for Western governments, to act independently and
uphold international law, and for Israeli citizens, to decide what they
continue to support.
Doubts and Questions
Doubts did not begin with Gaza. Long
before today’s destruction, thinkers were asking whether Zionism could secure
Jewish freedom while denying Palestinians theirs. Jewish philosophers and
Israeli public figures were among them. Their warnings belong to the project’s
history and deserve a place in public debate.
Three questions recur.
Is the project
morally defensible? Has it delivered the security and peaceful life it
promised? Can it endure?
Israel’s statehood, refuge and cultural
achievements are real. They do not settle these questions. The history of
criticism helps us understand why they have become more urgent, and why
questioning Zionism is legitimate.
This article follows that history in four
steps: the thinkers who raised the doubts, the Jewish dissent that offered
alternatives, the cycle of insecurity that followed, and the responsibility
this places on Western and Israeli citizens.
Critical thinkers and the
Zionist project
Hannah Arendt, the German-Jewish political thinker who escaped Nazi Europe,
challenged the belief that an exclusively Jewish sovereign state would resolve
the Jewish predicament. She explored federal alternatives and warned about
those whom nationalism would exclude. [1]
In 1948, Arendt foresaw that even military
victory might leave Jewish life surrounded by hostile borders and absorbed by
self-defense. Permanent confrontation could consume the freedom a homeland was
meant to secure. [1]
Her warning has painful relevance in 2026.
Military superiority has still not resolved the relationship between the two
peoples. What freedom is achieved when defending the state dominates life
within it?
Avraham Burg,
former Knesset speaker and leader of the World Zionist Organization, warned in
2003 that Zionism’s ethical foundations were collapsing. The criticism came
from the movement’s institutional center. Burg questioned whether power had
consumed the ideals used to justify it. The state’s survival alone, in this
view, could not vindicate its conduct. [2]
Nivedita Menon, an Indian political theorist, made the judgment explicit in her
2012 essay Zionism as a Failed Project. She assessed Zionism by the standard
of justice for Palestinians and proposed a democratic, binational alternative.
In her view, the rights of people living there today take precedence over
competing ancestral claims. [3]
American journalist Max Blumenthal
was equally explicit during a 2013 discussion of his book Goliath. He called Zionism “an absolutely failed project,” pointing
to the suffering inflicted on Palestinians and a political order that denied
equal belonging. In his view, economic achievement and military victories could
not answer that moral objection. [4]
Judith Butler, the American Jewish philosopher, grounds criticism in Jewish
ethics as well as equal rights. Drawing on Arendt, she examines how securing
political membership for one population can leave another excluded or
stateless. In this view, Jewish belonging carries no obligation to endorse a
state’s political arrangements, and Jewish historical experience can support a
commitment to coexistence. [1, 5]
Ilan Pappé,
the Israeli-British historian, goes further. In The Collapse of Zionism (2024), he identified social division, economic strain, international isolation
and reliance on external military support as signs of crisis. [6]
His 2025 book Israel on the Brink develops that argument and considers a shared
future for Palestinians and Jews. Collapse remains a prediction, but the
strains he describes sharpen the question of sustainability. [7]
These thinkers offer different judgments:
an early warning, a moral indictment, an explicit verdict of failure, a
forecast of collapse. Together they invite us to judge Zionism by the life it
makes possible for both peoples.
Jewish dissent and
alternative visions
Jewish disagreement with Zionism also
produced movements and organizations. Their purposes differed, but their
history makes it impossible to equate Jewish identity with support for
political Zionism.
The Jewish Labor Bund was founded in
Vilna in 1897, the year of the First Zionist Congress. It organized Jewish
workers around socialism and cultural autonomy, seeking a Jewish future in the
societies where Jews already lived. Its principle of doikayt, or “hereness,” expressed that commitment. [8]
The Holocaust devastated those communities
and exposed Europe’s failure to protect them. The Bund nevertheless shows that
Jewish self-determination had competing political meanings from the outset. [8]
In Mandatory Palestine, Brit Shalom,
founded in 1925, and Ihud, formed in 1942, advocated a shared homeland. Martin
Buber and Judah Magnes, the founding president of the Hebrew
University, sought a future in which Jewish and Arab collective life could
develop without either people dominating the other. These were alternatives
within Zionist thought. An exclusively Jewish sovereign state was one political
choice among competing visions. [9]
Religious opposition took another route.
Rabbi Joel Teitelbaum and the Satmar tradition rejected political
Zionism on theological grounds, including opposition to Jewish sovereignty
before messianic redemption. Their position differed fundamentally from the
Bund’s socialism and Buber’s binationalism. Jewish dissent never had one
program. [10]
After statehood, criticism also came from
people who had participated in Israeli military rule. Breaking the Silence,
founded in 2004 by soldiers who served in Hebron, collects veterans’ testimony
and seeks an end to the occupation. It opposes occupation without declaring
against every form of Zionism. Its work shows how participation can lead to
public opposition and responsibility. [11]
Jewish Voice for Peace, founded in the San Francisco Bay Area in 1996, adopted an
explicitly anti-Zionist position in its 2019 statement. It grounds that
position in equality and Palestinian freedom, rejecting the idea that Jewish
safety requires Palestinian subordination. [12]
In Britain, Jewish Voice for Liberation,
formerly Jewish Voice for Labour, likewise identifies as anti-Zionist. Its 2025
statement places liberation and equality at the center of its position. [13]
The alternatives were imagined, organized
and defended. Their existence keeps open a question that the dominant political
path has repeatedly failed to resolve: can security be achieved through control
over another people?
Insecurity and the flight
forward
Israel has extraordinary military power,
yet insecurity persists. The unresolved issue lies at Israel’s foundations:
how can Jewish national life be secure while Palestinians are denied the
freedom to determine their own?
Jewish attachment to the land is ancient.
Israel is a modern state. Neither fact settles the rights of Palestinians who
lived there, were displaced, or remain under Israeli control. Military victory
establishes control; it cannot resolve dispossession or confer equal rights.
Actual threats intensify this insecurity.
Attacks on civilians, hostage-taking and October 7 are real. So are Palestinian
experiences of bombardment, expulsion and occupation.
The recurring Israeli response has been
greater control through deterrence, restrictions on movement, military
intervention and territorial consolidation. These measures can prevent attacks.
They also leave Palestinians with fewer freedoms and fewer prospects for a
viable future. The grievance survives.
This is the flight forward: escaping
a problem by escalating it. Threat provokes force; force renews hostility;
hostility justifies more force. Palestinian armed groups deepen the cycle
through attacks on civilians and promises of liberation through violence. The
positions remain profoundly unequal: Israel exercises state power and
territorial control, while Palestinians endure occupation and fragmentation.
Fear helps explain the attraction of this
response. Withdrawal from domination begins to look dangerous, while more
domination is presented as protection. Political accommodation becomes harder
to imagine. Each failed attempt to achieve safety through force supplies a
reason to try again.
A direction sustained
through politics
This direction has an electoral base. In
2022, Netanyahu’s allied parties won 64 of the Knesset’s 120 seats, bringing an
enlarged far right into government before October 7. Despite substantial
dissent, voters and parties helped sustain the pursuit of greater territorial
control. Responsibility reaches beyond one leader. [14]
Fewer people believe peace is possible. Pew
found that the share of Israeli adults who believed Israel and an independent
Palestinian state could coexist peacefully fell from 50 percent in 2013 to 21
percent in 2025 and 17 percent in spring 2026. [15, 16]
Among Palestinians surveyed in the West
Bank and East Jerusalem, 21 percent believed peaceful coexistence possible;
Gaza was excluded. Respondents frequently cited fear and distrust. [16]
As belief in coexistence fades, superior
force becomes easier to sell as the only answer. Failure to build an
alternative then appears to prove that none exists.
The cost in law and human
life
International law places limits on the
pursuit of security. In its July 2024 advisory opinion, the International Court
of Justice found Israel’s continued presence in the occupied Palestinian
territory unlawful. It stated that security concerns cannot override the
prohibition on acquiring territory by force. [17]
Control nevertheless continues to displace
Palestinians. OCHA’s September 25, 2026 report recorded 147 people displaced by
demolitions in one week, including 73 children. It also documented displacement
through settler violence and restrictions. [18]
B’Tselem,
the Israeli human rights organization, describes the wider process in its
September 2026 report as the systematic dismantling of Palestinian collective
life. Its assessment draws on years of documentation, and more than 2,000
Palestinian testimonies collected since October 2023. The damage extends to the
homes and communities that make ordinary life possible. [19]
A politics centered on defeating the next
threat can surrender the values security was meant to protect. Civilian lives
become secondary to military objectives. Displacement becomes an accepted
consequence. Palestinian freedom is postponed in the name of Israeli security,
while its denial helps keep conflict alive.
Arendt’s
warning is recognizable here. A powerful state remains trapped in recurring
confrontation. Breaking the pattern requires security to include the freedom
and protection of both peoples.
The flight forward is a political choice that
can be challenged.
The freedom to question
and the responsibility to act
Questioning whether Zionism has
failed is legitimate. Political projects must
answer for their promises and consequences. The persecution that helped give
rise to Zionism gives this inquiry human urgency; it cannot exempt the project
from judgment.
The Jewish identity of many critics exposes
the diversity of Jewish political thought. Their arguments stand on their
substance. Palestinian testimony needs no outside authorization. Anyone may ask
whether a political arrangement is just, successful or sustainable, while
affirming the right of Israeli Jews and Palestinians to a safe future.
Criticism and antisemitism
The Jerusalem Declaration on
Antisemitism distinguishes opposition to Zionism from hostility toward Jews
as Jews. It permits discussion of political alternatives founded on equality.
Blaming Jews collectively, spreading anti-Jewish conspiracy stories or denying
Jewish people the right to live and flourish remains antisemitic. [20]
The IHRA working definition draws
some boundaries differently, but also states that criticism of Israel
comparable to criticism of other countries cannot be regarded as antisemitic. Fighting
antisemitism and scrutinizing Israeli power are compatible responsibilities.
[21]
“The Zionist project has failed” is
therefore a legitimate proposition to argue. It is not inherently antisemitic.
Its strength depends on the reasoning and evidence offered, not on whether it
challenges a deeply held commitment.
Western responsibility
Western governments must exercise
independent judgment. Historical responsibility
toward Jews cannot be discharged through support for policies that deny
Palestinians their rights.
Accusations of antisemitism deserve
examination on their merits; they must not become a veto over inquiry,
accountability or lawful pressure on a government. Universities and media have
the same duty to protect Jewish life and freedom of political debate.
Allies share responsibility when they supply the means for destructive policies and shield
Israel from their consequences. In its July 2024 advisory opinion, the
International Court of Justice stated that states must neither recognize as
lawful the situation arising from Israel’s unlawful presence in the occupied
Palestinian territory nor aid its maintenance. Trade, diplomacy and assistance
must be examined against those obligations. [17]
Western policy should support equal rights,
durable security and accountability. It must also protect civilians from
attacks by Palestinian armed groups. Protecting one people cannot justify
destroying another’s conditions of life.
The responsibility of
citizens
Israeli citizens have
responsibilities too. Elections, institutions
and everyday participation sustain the political direction. Responsibility
varies with power, knowledge and freedom to act, but it cannot rest entirely
with the leader at the top.
Citizens can vote for change, protest,
support human rights organizations, document abuses and refuse participation in
unlawful acts. Some choices carry serious personal costs. The soldiers and
organizers who already speak out show that choices exist.
A person need not accept every argument
here to find a reason to act. Moral objections, the failure to deliver lasting
safety, or concern for an increasingly destructive future can each justify
withdrawing support from the policies perpetuating the conflict.
The warnings were voiced long ago. The
alternatives were imagined. The consequences are visible. We are free to
question the Zionist project and responsible for what we continue to support. A
secure future for both peoples requires us to exercise that freedom and
responsibility.
References
[1]
Judith Butler. “I merely belong to them.” London Review of Books, May 10, 2007.
Review of Hannah Arendt’s The Jewish Writings, including discussion of her 1948
warning.
https://www.lrb.co.uk/the-paper/v29/n09/judith-butler/i-merely-belong-to-them
[2]
Avraham Burg. “The end of Zionism.” The Guardian, September 15, 2003.
https://www.theguardian.com/world/2003/sep/15/comment
[3]
Nivedita Menon. “Zionism as a Failed Project.” Open Magazine, December 9, 2012.
https://openthemagazine.com/features/world/zionism-as-a-failed-project
[4]
Philip Weiss. “Israeli Jews must become ‘indigenized’ to the Arab world,
Blumenthal tells Lustick.” Mondoweiss, October 18, 2013. Report of the
University of Pennsylvania discussion, with video links.
https://mondoweiss.net/2013/10/indigenized-blumenthal-lustick/
[5]
Judith Butler. “Judith Butler’s Remarks to Brooklyn College on BDS.” The
Nation, 2013.
https://www.thenation.com/article/archive/judith-butlers-remarks-brooklyn-college-bds/
[6]
Ilan Pappé. “The Collapse of Zionism.” New Left Review, Sidecar, June 21, 2024.
https://newleftreview.org/sidecar/posts/the-collapse-of-zionism
[7]
Ilan Pappé. Israel on the Brink. Beacon Press, September 23, 2025. Publisher
description and contents. https://www.beacon.org/Israel-on-the-Brink-P2220.aspx
[8]
YIVO Encyclopedia of Jews in Eastern Europe. “Bund” and “Russian Empire.”
https://encyclopedia.yivo.org/article/146 and
https://encyclopedia.yivo.org/article/25
[9]
Stanford Encyclopedia of Philosophy. “Martin Buber,” discussion of Brit Shalom
and Ihud. https://plato.stanford.edu/entries/buber/
[10]
YIVO Encyclopedia. “Satmar Hasidic Dynasty.”
https://encyclopedia.yivo.org/article/2313
[11]
Breaking the Silence. “The Organization.” Organizational history and mission.
https://www.breakingthesilence.org.il/about/organization
[12]
Jewish Voice for Peace. “FAQ” and “Our Approach to Zionism”; statement January
2019. https://www.jewishvoiceforpeace.org/faq/ and
https://www.jewishvoiceforpeace.org/resource/zionism/ . Background to its
adoption: https://jewishvoiceforliberation.org.uk/article/jewish-vocie-for-peace-wrestinglin-with-zionism/
[13]
Jewish Voice for Liberation. “Jewish Voice for Liberation and Anti-Zionism,”
October 14, 2025; and “JVL is becoming Jewish Voice for Liberation,” 2025.
https://jewishvoiceforliberation.org.uk/statement/jewish-voice-for-liberation-and-anti-zionism/
and
https://jewishvoiceforliberation.org.uk/article/jvl-is-becoming-jewish-voice-for-liberation/
[14]
Reuters. “Tapped to head new hard-right government, Netanyahu pledges Israeli
unity,” November 2022, republished by Euronews.
https://www.euronews.com/2022/11/14/israel-politics
[15]
Pew Research Center. “Views of the potential for lasting peace,” June 3, 2025.
https://www.pewresearch.org/global/2025/06/03/views-of-the-potential-for-lasting-peace/
[16]
Pew Research Center. “Many Israelis and Palestinians Say They Cannot Coexist
Peacefully – and Explain Why,” September 15, 2026. Face-to-face surveys: 1,001
Israeli adults, April 5–May 6; 1,038 Palestinian adults in the West Bank and
East Jerusalem, March 30–April 28. Gaza excluded.
https://www.pewresearch.org/global/2026/09/15/many-israelis-and-palestinians-say-they-cannot-coexist-peacefully-and-explain-why/
[17]
International Court of Justice. Legal Consequences arising from the Policies
and Practices of Israel in the Occupied Palestinian Territory including East
Jerusalem. Advisory opinion, July 19, 2024; including paragraphs 278–279 and
285 on other states’ obligations.
https://www.icj-cij.org/case/186/advisory-opinions
[18]
OCHA. Humanitarian Situation Report, September 25, 2026.
https://www.ochaopt.org/content/humanitarian-situation-report-25-september-2026
[19]
B’Tselem. The Elimination Project, September 14, 2026.
https://www.btselem.org/the_elimination_project/
[20]
Jerusalem Declaration on Antisemitism, March 25, 2021. Definition and
guidelines 6–13, particularly guidelines 10, 12 and 13.
https://jerusalemdeclaration.org/
[21]
International Holocaust Remembrance Alliance. Non-legally binding working
definition of antisemitism, adopted May 26, 2016.
https://holocaustremembrance.com/wp-content/uploads/2024/01/IHRA-non-legally-binding-working-definition-of-antisemitism-1.pdf


