Zionism, Power, and the Arab Question in Israel After 1948
Simon Rawidowicz
1957
I.
From the day that I first broached the subject of Israel and Diaspora, I made a vow not to discuss publicly two issues: the foreign policy of the Zionist movement and [of the State of Israel], and the “Arab question” in Erets Yisra’el. [ . . . ]
I still hold to my vow regarding foreign policy. [ . . . ] But that is not the case regarding the…
The signatories of Israel’s 1948 Declaration of Independence called on Arabs remaining in the state after the Arab-Israeli war to “preserve peace and participate in the upbuilding of the State on the basis of full and equal citizenship.” Yet from its founding, formal citizenship conflicted with the state’s Jewish identity. In 1952, following the Law of Return, the Knesset passed the Nationality Law, denying citizenship to Palestinian refugees who now found themselves outside of Israel and making legal recognition harder for Arabs than Jews. While some in Israel criticized this, few Jews in the Diaspora did. Writing from Brandeis University, the Polish-born thinker Simon Rawidowicz, though supportive of Zionism, viewed these measures with anguish. In an unpublished chapter meant for his Babylon and Jerusalem, he wrestled with the moral risks of Jewish sovereignty, warning that the “Jewish Question” and “Arab Question” were inseparable.
Rawidowicz intended to publish this chapter in his magnum opus Babylon and Jerusalem but ultimately did not. How do you interpret this decision?
What does Rawidowicz mean when he states that Israeli Arabs, like Jews in other countries, dwell where they dwell “by right, not sufferance”?
Describe another instance in which tensions over minority rights and national identity are playing out today, in Israel or elsewhere.
Creator Bio
Simon Rawidowicz
The Polish-born Hebraist and historian of Jewish thought Simon Rawidowicz moved to Berlin when he was in his twenties to pursue a university education. When the Nazis seized power in 1933, he took refuge in England, where he taught in London and Leeds, before leaving for the United States in 1947. He taught at the College of Jewish Studies in Chicago and later headed the Department of Near Eastern and Judaic Studies at Brandeis University. His crowning work, Bavel vi-Yrushalayim (1957), which was published posthumously, set forth his conception of Jewish history and analyzed the impact of the creation of the State of Israel on modern Jewish life. He was known particularly for rejecting the Zionist doctrine of she-lilat ha-golah (negation of the diaspora) and arguing that the Land of Israel and the diaspora were mutually supportive, vibrant centers of Jewish creativity.