woensdag 11 maart 2026

The wrong question about the war in Iran Yakov M. RABKIN

 At its root, the assault on Iran is inseparable from the question of Palestine

 


Yakov M. Rabkin / March 6, 2026 / 8 min rea

 

Much of the discussion surrounding the current war on Iran focuses on its potential outcome for the United States. One of the most frequently asked questions is whether Washington will suffer yet another loss of face in the Middle East. But this is the wrong question. Even if the war produces chaos and ultimately harms the US and Europe—as earlier interventions in Iraq, Libya and Syria did—the more important issue is what benefit Israel, the war’s proponent and initiator, stands to gain. After all, Prime Minister Benjamin Netanyahu has said he had been planning this war for 40 years.

 The reason for this is Iran’s principled stance on justice for the Palestinians. That commitment transcends religious divisions: Iran is predominantly Shia, while Palestinians are predominantly Sunni. Iranians and their allies in Lebanon and Yemen are prepared to die as martyrs, and many have already been killed by joint Israeli and American strikes. Yet the yearning for justice has proven to be both profound and resilient.

 Iran remains the principal stronghold of resistance to Israel. It not only decries Israel’s apartheid regime and genocide in Gaza but also supports armed resistance groups such as Hezbollah and Hamas. By contrast, almost all governments in the region are only opposed to Israel’s occupation and oppression of Palestine in principle, while cooperating with Israel in practice.

 Turkey is an important transit point for oil and gas supplied to Israel. Egypt has helped Israel isolate Gaza and starve its inhabitants. During the last act of Israeli aggression against Iran in 2025, Jordanian and Saudi air defences protected Israel from incoming Iranian missiles. The United Arab Emirates, Bahrain, Morocco, and Sudan formalized relations with Israeli through the 2020 Abraham Accords. Elbit Systems, an Israeli defence contractor, accounts for 12 percent of Morocco’s total arms imports, and other Arab regimes openly or tacitly purchase Israeli weapons and surveillance equipment. This pattern is exhibited by many other countries, particularly in the West.

 Without mentioning its own nuclear arsenal, Israel has been sounding the alarm about the imminent threat of an Iranian nuclear weapon. Brandishing diagrams, Netanyahu has argued for decades that Iran is just weeks away from manufacturing the bomb. These repeated claims have only served to confirm the conclusions of US and other intelligence professionals that Tehran was not seeking such weapons. Nevertheless, these baseless accusations have been invoked by Donald Trump and others, such as Canadian Prime Minister Mark Carney, who have expressed support for war with Iran. This symptom of the West’s political demodernization—the retreat from evidence-based debate towards visceral assertion—is also evident in the current militarization campaign based on alleged threats from China and Russia.

 Israel’s concern for the human rights of Iranians is equally hollow. In reality, Israel seeks to fragment, debilitate, and disarm Iran, thereby eliminating the Islamic Republic as the last major state to oppose Israel in the region. Israel wants Iran to accept Israeli and Western tutelage in the form of Reza Pahlavi, the eldest son of the last Shah of Iran, or another collaborator. But the main objective is to remove the last defence of Palestinian rights and to render the Iranian state dysfunctional.

 The root cause of the military assault on Iran is therefore the question of Palestine. All of Israel’s wars have been fought to perpetuate the Zionist nature of the state—that is, to resist the idea of equality for all inhabitants of the land between the Jordan River and the Mediterranean Sea. In other words, Zionism is the main cause of violence in the region.

 The ideology of Zionism is enshrined in one of Israel’s Basic Laws, which function as its constitution. It is officially a Zionist state and describes itself as “the nation-state of the Jewish people.” This includes Jews living outside Israel, regardless of their attitude to the Zionist state—whether they are enthusiastic supporters, opponents, or indifferent. This effectively takes Jews around the world hostage, making them vulnerable to opprobrium and even violence from those appalled by Israeli actions.

 A growing number of Israelis believe that Palestinians, including those who avoided expulsion in 1948 and are now Israeli citizens, have no place in the country. Several ministers in the current government are actively pursuing ethnic cleansing through hardship, forced exile, or genocide. The tragedy of Gaza is the most convincing embodiment of Zionist ideology.

 US Secretary of State Marco Rubio has admitted that his country’s strike was triggered by Israel’s planned attack on Iran. Washington believed that the Israeli attack would prompt retaliation against American assets in the region, so it launched its own “pre-emptive operation.” This explanation is significant. It suggests that Israel was given the green light to begin bombing Iran at the time of its choosing. This may seem surprising, given that much of Israel’s advanced weaponry is US-made and deploying it on such a large scale would require coordination with Washington. Rubio’s admission has revived the long-standing argument among critics on the political right and left that US actions in the Middle East have been largely driven by Israeli, rather than American, strategic priorities.

 It therefore matters little whether American wars in the region benefit the US economically, militarily, or politically. Nor does the price Americans have paid in blood and money. The real question is whether Israel has profited from them.

 It could be argued that Israel has been the sole beneficiary of America’s misadventures in the Middle East. The 2003 invasion of Iraq eliminated Saddam Hussein and his Ba’ath Party, thereby removing Iraq as a major regional military power. The Syrian civil war, which was fuelled and prolonged by the involvement of the CIA and its European counterparts, has severely weakened another long-standing adversary of Israel. Meanwhile, NATO’s intervention in Libya led to the collapse of a government that had long supported Palestinian resistance. In each case, states that had opposed Israel’s dispossession of the Palestinians, and which had the power to act independently, emerged far weaker than before.

 These US-led actions implement ideas set out in a 1996 policy paper titled A Clean Break: A New Strategy for Securing the Realm. This paper was prepared for the incoming Israeli government of Benjamin Netanyahu by a study group led by the American neoconservative strategist Richard Perle, who later became chairman of the Defense Policy Board. Other members of the group included Douglas Feith, who would later become the US undersecretary of defense and is often considered the architect of the 2003 Iraq War, as well as David Wurmser, who would go on to serve as Middle East adviser to Dick Cheney and John Bolton. The report proposed a new, far more ambitious regional strategy for Israel. This document, produced by Washington insiders often called ‘Israel-firsters,’ was publicly released, meaning that its ideas are a matter of record rather than conjecture.

 Israel has been both focused and flexible in rallying support from great powers. At the beginning of the state’s existence, it relied on Soviet political backing and weapons. Stalin sought to weaken Britain in West Asia and hoped, albeit in vain, that Israel’s socialist rhetoric would make it an ally of the USSR in the region. Israel later embraced Britain and France when they were clinging desperately to their colonial empires. However, it found its most enduring support in Washington.

 This support has been mobilized and organized by a powerful lobby consisting of Christian and Jewish Zionists. This is well-known and documented in various sources, including John Mearsheimer and Stephen Walt’s 2007 book The Israel Lobby and U.S. Foreign Policy. During the current war, it has been reported that Christian Zionists have been indoctrinating deployed US troops by presenting the attack on Iran as a holy war and a means of bringing about the second coming. Commanders have invoked extremist Christian rhetoric about the biblical ‘end times’ to justify their involvement in the war with Iran. One commander said that “President Trump has been anointed by Jesus to light the signal fire in Iran to cause Armageddon and mark His return to Earth.” While Secretary of War Pete Hegseth has not explicitly endorsed this kind of propaganda, his views—and those of many other members of the Trump administration—broadly align with it.

 However, cracks are appearing in the formerly solid support for Israel in the US. The genocide in Gaza has alienated many American Jews and Christians. For the first time in the history of US-Israel relations, more Americans expressed support for the Palestinians than for the Israelis in 2026.

 Sensing that this disaffection might eventually loosen Israel’s grip on American foreign policy, Netanyahu acted quickly, visiting Trump seven times in less than a year. Trump, succumbing to this pressure, had no time to waste. With the World Cup set to be hosted in North America in the summer—and, more importantly, the midterm elections in November—he ordered US forces to join Israel in attacking Iran on February 28, regardless of the advice of his intelligence and military advisers.

 Israel has long openly disdained international law, brazenly using its military and technological superiority against its neighbours. The US, on the other hand, used to at least pay lip service to international law. Now, however, Trump openly states that he does not need it, instead relying on his “own morality.” His deputy chief of staff, Stephen Miller, explained, “We live in a world in which you can talk all you want about international niceties and everything else.” He added that the world is “governed by strength, by force, by power. These are the iron laws of the world.”

 Many experts, including retired American and British senior officers, doubt that the US will prevail in Iran and anticipate another debacle. They may or may not be right. However, what matters to Netanyahu is not the success of the American military, but the idea that Iran is likely to be weakened, whatever the outcome. If this does not materialize and Israel’s apartheid regime faces an existential threat, it has nuclear weapons to use as a last resort. All the talk about “Iran’s nuclear threat” should not obscure the fact that two nuclear powers have jointly attacked a non-nuclear country.

If Israel’s gamble fails, its cynical and self-centred political culture suggests it would use nuclear weapons rather than abandon Zionism and negotiate a political transformation of the current regime into a more inclusive system. Israel would rather obliterate Iran, a country of 93 million people, than accept equality with the Palestinians it now controls in Gaza and the West Bank.

 While it is important to assess America’s chances of retaining world hegemony in the wake of this war, it is imperative to pay attention to the possible outcomes for Israel, the war’s initiator. The Zionist state—“super-Sparta,” as Netanyahu characterized Israel a few months ago—is capable of unleashing an unprecedented catastrophe that would make the genocide in Gaza seem insignificant by comparison. As the ongoing genocide in Gaza has shown, nobody dares to stop Israel.

Yakov M. Rabkin is Professor Emeritus of History at the Université de Montréal and scholar at the Montréal Centre for International Studies (CERIUM). He is the author, most recently, of Israel in Palestine and Zionism Decoded in 101 Quotes.

‘They tried to kill us, we won— let’s eat’ by Yakov M. RABKIN

 01.03.26 - Montreal, Canadá - Yakov M. Rabkin

 


(Image by https://imdmysh.com/illus_political/the-problem-of-self-image/)

 Mysh cartoon ‘They tried to kill us, we won— let’s eat’. This is the way the legendary American comedian Alan King characterized Jewish holidays. Indeed, Purim, as recounted in the Book of Esther, celebrates deliverance from genocide. But how should one celebrate it when death and starvation continue in Gaza, and the holiday’s rhetoric—particularly the memory of the archetypal enemy Amalek—is being invoked by Israeli politicians responsible for the devastation?

 Jewish tradition, as shaped by Rabbinic Judaism, abhors a literal reading of the Torah, even while considering it the holiest object in existence. This, in fact, is what distinguishes Jews from Karaites, who remain committed to literalism. One may offer various reasons for the rabbis’ insistence on interpreting biblical verses. They regard the text as timeless; to make it meaningful for future generations, it must be explained and decoded. This dynamic view of the eternal is reflected in the very term used for Jewish law—halakha—which derives from the root meaning “to move.” It may well be that the rabbis felt uneasy with literal readings and thus offered their own understandings of biblical verses. This approach rejects anachronism and fundamentalism, seeking instead to make the Torah a living source of inspiration.

 Violence is not rare in biblical texts. The Pentateuch and several books of Prophets, such as Joshua and Judges, teem with violent imagery. From the genocidal command to wipe out the seven nations inhabiting the Promised Land to the obligation to blot out the memory of Amalek, numerous episodes appear to promote massacre. And even though the reality may have been less bloody, Biblical Israel was conquered under conditions that can hardly be described as peaceful.

 Yet, far from glorifying war, Jewish tradition decisively deemphasizes military prowess as the principal reason for the victories mentioned in the Bible. After the Romans destroyed the Second Temple in Jerusalem in 1st century CE, Jewish life underwent a profound transformation. Viewed through the lens of Judaism, the destruction of Jerusalem defined the normative attitude toward force, resistance, and the Land of Israel for nearly two millennia.

 Rather than promoting revenge, Jewish tradition encourages self-examination. After a calamity or misfortune, one is advised to examine and correct one’s own misdeeds (yfashpesh bemaasaw). This is supported by a biblical source read on the 9th of Av: “We will search and examine our ways and return to God.” This approach leads the sages to state that the Temple was razed by the Romans because of gratuitous hatred among the Jews, and that the first exile to Babylonia occurred because of illicit sex, murder, and idolatry.

 The Roman siege of Jerusalem, like the Israeli siege of Gaza, sharply divided the Jewish people. The scholars of the Law tended to favor negotiated compromise, while the zealots organized a forceful response. Classical exegetes—such as the Italian Ovadia Seforno (1470–1550)—condemned advocates of armed struggle in particularly severe terms: “If the Jewish people during the period of the Second Temple had taken his advice to heart, the Temple would not have been destroyed. Rabbi Yochanan ben Zakkai [a prominent scholar opposed to violence] testified to this when he said, ‘if not for the militant extremists the Romans would not have destroyed the Temple.’”

 Given the central position of the Temple in Judaism, the accusation is indeed serious and serves as a warning against any collective temptation to use force. The Mishna defines strength thus: “Who is mighty? He who subdues his [evil] inclination, as it is said: ‘He that is slow to anger is better than the mighty; and he that rules his emotion than he that takes a city.’”

 But what does Jewish tradition do with the explicit violence mentioned in the Torah? The oral tradition interprets it allegorically. For example, the sword and bow used by Jacob against his enemies become spiritual means: “For I trust not in my bow, neither can my sword save me.” What is the meaning of “with my sword”? This refers to prayer. What is the meaning of “with my bow”? This refers to petition.”

 Purim also offers a model for conflict resolution. The story is as simple as it is prophetic. Haman, the Persian vizier, plans total annihilation: “written instructions were dispatched by couriers to all the king’s provinces to destroy, massacre, and exterminate all the Jews, young and old, children and women, on a single day, on the thirteenth day of the twelfth month—that is, the month of Adar—and to plunder their possessions.” The Jews’ response was to proclaim a fast of repentance, but also to find a way to influence the king and thereby circumvent the vizier and his decree. Queen Esther intervened, revealed her Jewish origins to the king, and convinced him to stop the planned genocide. “But it did not occur to any of the Jews to use physical means against Haman,” noted Rabbi Elhanan Wasserman in his commentary on the history of Purim, written at the end of the 1930s (Jewish Guardian 1977, 8-9). Yet the massacre of 75,000 people at the hands of the Jews mentioned in the final chapter—though authorized by the king—causes anguish and calls for interpretation.

 One such interpretive initiative was undertaken by the Shalom Center in Philadelphia. A range of Jews wrote their own versions of the final chapter. Many were inspired by classical Judaic sources, aware that violence only begets more violence and cycles of revenge. Amid the continuing massacres and starvation of Palestinians in Gaza, we can celebrate Purim by transforming the violence it contains into a manifestation of empathy. We can write our own finales for the Book of Esther. After all, Purim is a holiday of radical transformation. Haman thought he would be the one honored by the king, but it was his worst enemy, Mordechai, whom Haman was forced to praise and parade. The Jews faced genocide, but when the tables turned would it be acceptable to do the same to their one-time persecutors?

 The Torah is eternal precisely because it is not immutable and allows for time-sensitive interpretations—including those of the Book of Esther. One commentary suggests that Jews offered gifts of food to their erstwhile enemies, which dovetails with the Purim custom of mishloah manot—sending edible items to one another. Moreover, such behavior would be considered heroic. Avot de Rabbi Nathan, an 8th-century source, defines a hero as someone who can turn an enemy into a friend.

 Yet quite a few followers of National Judaism (or, in Hebrew, dati-leumi), including members of the current Israeli government, revere a different kind of hero. They revere the U.S.-born Dr. Baruch Goldstein (1956–1994), a physician in the Israeli military who refused to treat Arabs, including those serving in the IDF. On the day of Purim in 1994, he massacred 29 Muslims and wounded 125 others who were praying in the Mosque of Ibrahim (the traditional burial place of the Patriarch Abraham) in Hebron. He had apparently been influenced by the biblical verses read on Purim calling for the extermination of Amalek. He saw Amalek in all Muslims and Palestinians, which inspired his murderous mission with his army-issued weapon.

 Purim is celebrated in a joyous, carnival-like atmosphere where, as on other similar late-winter holidays, children and adults wear creative, often humorous costumes. Some nationalists celebrate Goldstein by dressing up on Purim as their hero, wearing a white blouse over a IDF uniform. Jewish settlers have sung songs in praise of Baruch Goldstein’s massacre demonstratively in front of Palestinians during Purim celebrations. One song includes the lyrics: “Dr. Goldstein, there is none other like you in the world. Dr. Goldstein, we all love you … He aimed at terrorists’ heads, squeezed the trigger hard, and shot bullets, and shot, and shot.” The epitaph on his tombstone reads: “He gave his soul for the sake of the people of Israel, its Torah, and its Land. His hands are clean and his heart pure… He was assassinated for the Sanctity of God.”

 The association of Palestinians with Amalek seems to have become common in Israel. Politicians and officers alike openly call for total destruction. That, in turn, encourages cruelty from IDF soldiers sent to Gaza. They chant joyfully about how they are destroying Amalek. These public invocations of biblical texts to justify violence against Palestinians in Gaza have served as evidence of Israel’s genocidal intent and actions.

 Jews have long associated their enemies with Amalek. In fact, Zionists have also been portrayed as Amalekites by Jews who oppose the Zionist colonization of Palestine. Of course, anti-Zionists do not resort to violence in their struggle. Rather, anti-Zionist rabbis call on the faithful to resist the internal Amalek and fight off the emotion—in rabbinical parlance, the evil inclination (yetser hara), which tempts Jews to identify with Zionism and the state that embodies this ideology. The numerical value (gematria) of the letters constituting “Amalek” is 240, equal to that of the letters in the word safeq—doubt. These rabbis argue that rejection of Zionism should brook no doubt.

 Even before the establishment of the Zionist state, some Jews gave in to their evil inclination and developed hateful discourse and practices related to the holiday of Purim. Reckless Rites: Purim and the Legacy of Jewish Violence, an encyclopedic book on Jewish violence by Professor Elliot Horowitz (1953–2017), recounts the history of Jewish violence since late antiquity. Reading it, one realizes that hateful rhetoric articulated by a powerless Jewish minority acquires genocidal meaning when broadcast from a militarized modern state—equipped with the most advanced conventional weapons and even nuclear arms. This embodies an important challenge of the holiday of Purim: the challenge of responsibility when a powerless minority gains power. All too often, one’s self-image as an eternal victim no longer matches the new reality of having acquired fearsome power. This mismatch can give rise to most unspeakable violence.



Yakov M. Rabkin
Yakov M. Rabkin is Professor Emeritus of History at the Université of Montréal. His publications include over 300 articles and a few books: Science between Superpowers, A Threat from Within: a Century of Jewish Opposition to Zionism, What is Modern Israel?, Demodernization: A Future in the Past and Judaïsme, islam et modernité, Israël et la Palestine: Rejets de l’occupation sioniste au nom de judaïsme. He did consulting work for, inter alia, OECD, NATO, UNESCO and the World Bank.
E-mail: yakov.rabkin@umontreal.ca. Website: www.yakovrabkin.ca

The wrong question about the war in Iran Yakov M. RABKIN

  At its root, the assault on Iran is inseparable from the question of Palestine   Yakov M. Rabkin / March 6, 2026 / 8 min rea   Much...