Satmar opposition to Zionism
The Satmar's vehement position against Zionism was refined and officially formulated by Joel Teitelbaum, though it did not originate with him. Before
World War II most Hasidic rabbis, as well as many other prominent
Orthodox leaders (including Rabbi Joel's father, Rabbi Chananyah Yom Tov Lipa), believed that God had promised to return the
Jewish people to the
land of Israel by means of the actions of the
Jewish Messiah who would be sent by God, and that any activity on behalf of the Jews themselves to create or instigate this redemption would be punished. Instead of accepting benefits from the State of Israel, Rabbi Joel instead encouraged his followers to form self-sufficient communities in the Holy Land. Teitelbaum recorded a wide scope of his views on Zionism in his scholarly work
Vayoel Moshe, published in 1958. Shortly before his passing he set up the
Keren Hatzalah fund to help those Jews who refrain from taking monetary support from the Israeli Government.
Although it was certainly not the only reason for his opinion, one of the core citations from classical Judaic sources cited by Teitelbaum for his opposition to modern Zionism was that of the
Three Oaths. This important teaching is from the
Talmud in tractate
Kethuboth 111a, which discusses a passage from the
Song of Songs in the
Tanakh (
Hebrew Bible) in which God made the Israelites promise "to wait for Him before arousing his love":
"
King Solomon in Song of Songs thrice adjured the 'daughters of
Jerusalem' not to arouse or bestir the love until it is ready.' The Talmud explains that we are bound by three strong
oaths not to ascend to the Holy Land as a group using force, not to rebel against the governments of countries in which we live, and not by our sins, to prolong the coming of moshiach; as is written in Tractate Kesubos 111a ."
[6] A variant interpretation of the three oaths has the third oath being that God would not allow the non-Jewish world to "excessively" persecute the Jews. Rabbi Teitelbaum expressly held that the oaths were not dependant upon one another.
[7] In
VaYoel Moshe Teitelbaum explicitly declared that the Zionists violated the three oaths, and thereby caused the Holocaust, as well as all wars, terrorism, and violence in modern Israel, as a result:
"...it has been these Zionist groups that have attracted the Jewish people and have violated the Oath against establishing a Jewish entity before the arrival of the Messiah. It is because of the Zionists that six million Jews were killed."[8]
In keeping with the three oaths, the Satmar were strongly opposed to the creation of modern Israel through violence and antagonism against
gentile nations such as
Britain and the
Ottoman Empire. In the years following the Holocaust, Teitelbaum undertook to maintain and strengthen this position, as did many other Torah Jews and communities. Teitelbaum declared that the State of Israel was a violation of Jewish teachings. This was both because of the Zionists' violation of the traditional belief that Jews must wait for the Messiah to re-create Israel, and also because its founders included many personalities who were both hostile to Orthodox Judaism, or simply indifferent to it. Teitelbaum believed the creation of the State of Israel, against the oaths described in Ketubot, constituted a form of impatience. In keeping with the Talmud's warnings that impatience for God's love and redemption can lead to grave danger, the Satmar Hasidim have often interpreted the
constant wars and terrorism in Israel as fulfilment of that prophecy.
Teitelbaum saw his opposition to Zionism as a way of protecting Jewish lives and preventing bloodshed. Most
Haredi rabbis may agree with this idea, however the general view of
Agudath Israel is that, despite this, for all practical purposes, efforts can be made to prevent Israel from becoming even more anti-religious through participating in the Israeli government, seen by the Agudah as a form of "damage-control". Teitelbaum however, felt that any participation in the Israeli government, even voting in elections, was a grave sin, because it contributed to the spiritual and physical destruction of innocent people. He felt that by voting one had a hand in these sins. Thus, he was officially opposed to the views of Agudath Israel, and the Satmar movement continues to refuse membership in the Agudath Israel organization or party. The Satmar view is that only the
Jewish Messiah can bring about a new Jewish government in the
Holy Land, and even if a government declaring itself religious would be formed before the Messiah, it would be illegitimate due to its improper arrogation of power, and it would still pose a danger to Jewish life.
While the Satmar Hasidim are opposed to the present secular government of Israel, many of them live in and visit Israel (as Teitelbaum did, many times). They see opposition to Zionism as an expression of love to the Holy Land, protecting it from the defilement of bloodshed and war.