Overview of the relationship between Haredim and Zionism
Ponevezh yeshiva on Israel Independence Day in Bnei Brak, Israel
From the founding of political Zionism in the 1890s, Haredi Jewish leaders voiced objections to its secular orientation, and before the establishment of the State of Israel, the vast majority of Haredi Jews were opposed to Zionism, like early Reform Judaism, but with distinct reasoning.[1] This was chiefly due to the concern that secular nationalism would redefine the Jewish nation from a religious community based in their alliance to God for whom adherence to religious laws were "the essence of the nation's task, purpose, and right to exists,"[2] to an ethnic group like any other as well as the view that it was forbidden for the Jews to re-constitute Jewish rule in the Land of Israel before the arrival of the Messiah. Those rabbis who did support Jewish resettlement in Palestine in the late 19th century had no intention to conquer Palestine and declare its independence from the rule of the Ottoman Turks,[3] and some preferred that only observant Jews be allowed to settle there.[4]
During the 1930s, some European Haredi leaders encouraged their followers not to leave for Palestine, where the Zionists were gaining influence. When the dangers facing European Jewry became clear, the Haredi Agudath Israel organization decided to co-operate with Zionist leaders to an extent, in order to allow religious Jews the possibility of seeking refuge in Palestine. Some Agudah members in Palestine preferred to form an alliance against the Zionist movement with Arab nationalists, but this never occurred. After the creation of the state of Israel, each individual movement within ultra-Orthodox Judaism charted its own path in their approach to the State of Israel.
A study in late 2006 claimed that just over a third of Israelis considered Haredim to be the most hated group in Israel.[5] According to a 2016 Pew survey, 33% of Israeli Haredim say that the term "Zionist" describes them accurately.[6]
^Halpern, Ben (2004) [1990]. "The Rise and Reception of Zionism in the Nineteenth Century". In Goldscheider, Calvin; Neusner, Jacob (eds.). Social Foundations of Judaism (2nd ed.). Eugene, Or: Wipf and Stock Publ. pp. 94–113. ISBN 1-59244-943-3.
^Lintl, Peter; Stiftung Wissenschaft Und Politik (2020). "The Haredim as a Challenge for the Jewish State". Stiftung Wissenschaft und Politik (SWP) (in German). doi:10.18449/2020RP14. Retrieved 2022-01-20.
^ha-Peles; volume 3, issue 4.
Alexander Moshe Lapidus, a strong supporter of Hovevei Zion writes in Shivath Zion (volume 1 p. 35):
There were days – at the beginning of this movement (-Hovevei Zion) – that the settlement idea had many opposes, but now the opposition is almost gone. The people are already convinced that we are not here to take over the land from the Turks with weapon and we are not planning to establish a government over there. Our only goal is to organize farmers to work in field ... so there is nothing to be afraid about hurrying the exile-end...
^"Rav Alexander Moshe Lapidus ZT"L". www.tzemachdovid.org. Archived from the original on January 24, 2013.
^"In brief: Hate for Chareidim". Jewish Tribune, London. 2006-11-02. p. 9.
^"8. Views of the Jewish state and the diaspora". Pew Research Center's Religion & Public Life Project. Pew Research Center. 8 March 2016. Retrieved 4 December 2017.
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