In a time when the concepts of Judaism and Zionism are often treated as interchangeable, Rabbi Yaakov Shapiro stands as a powerful and controversial voice challenging that assumption. A prominent Orthodox rabbi, author, and public speaker, Rabbi Shapiro has spent decades articulating the position that Zionism is not only distinct from Judaism—but, in many ways, diametrically opposed to it.
Through lectures, writings, and public appearances, he has consistently argued that the ideology of Zionism represents a political and nationalistic movement that distorts the authentic spiritual mission of the Jewish people. His views have garnered both praise and criticism, yet they remain deeply rooted in classical Jewish sources and long-standing rabbinic tradition.
Who Is Rabbi Yaakov Shapiro?
Rabbi Yaakov Shapiro is best known for his articulate and scholarly exposition of the anti-Zionist stance held by many Orthodox Jews, particularly those aligned with the teachings of pre-state rabbis such as Rabbi Samson Raphael Hirsch and the Satmar Rebbe, Rabbi Joel Teitelbaum. Shapiro is not only well-versed in halachic (Jewish legal) literature, but also in history, political theory, and Jewish philosophy.
He gained broader attention with his book The Empty Wagon: Zionism’s Journey from Identity Crisis to Identity Theft, in which he outlines the historical evolution of Zionism and how, in his view, it co-opted and redefined Jewish identity.
The Core of His Argument: Judaism vs. Zionism
At the heart of Rabbi Shapiro’s message is a sharp distinction between Judaism as a religion and Zionism as a nationalist political ideology. He argues that:
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Judaism is a faith-based identity rooted in a covenantal relationship with God, governed by Torah law, and centered on spiritual, not political, existence.
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Zionism is a secular nationalist movement that redefined Jews as a people or race akin to a nation, rather than a religious community.
This ideological split, he argues, leads to fundamentally opposing worldviews.
“Zionism did not come to reinforce Judaism,” Rabbi Shapiro often states. “It came to replace it.”
Historical Opposition to Zionism
Contrary to popular belief, many leading rabbis in the 19th and early 20th centuries were fiercely opposed to Zionism. Rabbi Shapiro frequently cites such opposition as a way to contextualize his own views. Among the figures he references are:
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Rabbi Samson Raphael Hirsch – Who warned against nationalism and emphasized that Jews are not a nation in the political sense.
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Rabbi Chaim Soloveitchik of Brisk – Who famously declared Zionism heretical.
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The Satmar Rebbe – Who authored Vayoel Moshe, one of the most well-known religious critiques of Zionism.
These rabbis believed that attempts to end Jewish exile by political means violated the divine will. According to Talmudic teachings, especially those found in Tractate Ketubot 111a, the Jewish people are under “Three Oaths,” one of which prohibits mass immigration to the Land of Israel or the establishment of a sovereign Jewish state before the coming of the Messiah.
The "Theft" of Jewish Identity
In The Empty Wagon, Rabbi Shapiro argues that Zionism didn't merely create a state—it created an alternative definition of what it means to be Jewish. Where Judaism centers on Torah observance and spiritual mission, Zionism redefines Jewishness as an ethnic or national identity.
This, he claims, has led to confusion both inside and outside the Jewish world. For example, Israeli citizens who are ethnically Jewish but secular or anti-religious are commonly accepted as representatives of Judaism. Meanwhile, Orthodox Jews who reject Zionism are marginalized or viewed as extremists.
He writes:
“Zionism is not the fulfillment of Judaism—it is its hijacking.”
This redefinition, he warns, has had far-reaching consequences: it has distorted Jewish education, confused public perception, and replaced a God-centered identity with a state-centered one.
Criticism of the State of Israel
Rabbi Shapiro is clear: his opposition is not to Jews who live in Israel or the personal choices of individuals, but to the ideology upon which the modern state is built. He distinguishes between caring about Jews' safety and supporting the political project of Zionism.
He is critical of how the Israeli government, from its inception, sidelined religious observance and often showed contempt for Torah values. Examples he cites include:
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The persecution and forced secularization of Mizrahi and Yemenite Jewish immigrants in the early years of the state.
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The marginalization of Haredi (ultra-Orthodox) communities within Israeli society.
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The use of the Holocaust as a political tool to justify state actions.
Shapiro maintains that the true safeguard of the Jewish people is not a state or army, but divine providence and fidelity to the Torah.
Misunderstood and Misrepresented
Despite his scholarly credentials and source-based arguments, Rabbi Shapiro is often misrepresented as anti-Semitic or self-hating. In reality, his views are rooted in a long-standing theological tradition and are shared by many Haredi communities, particularly Satmar, Toldos Aharon, and Neturei Karta.
He emphasizes that criticism of Zionism is not hatred of Jews, but rather a defense of Judaism’s true essence.
“The worst thing Zionism has done,” he says, “is convince the world that it represents Judaism.”
A Message of Peaceful Coexistence
Unlike some of the more extreme or inflammatory anti-Zionist voices, Rabbi Shapiro advocates a principled, peaceful opposition. He does not support violence or delegitimization of Jews living in Israel. Rather, he encourages Jews around the world to remain true to Torah values and avoid conflating Jewish religious identity with political nationalism.
He also frequently clarifies that he prays for the safety of all Jews—religious or secular, in Israel or elsewhere—and believes in compassion and unity among Jews, even amidst ideological disagreement.
Conclusion: A Counter-Narrative with Deep Roots
Rabbi Yaakov Shapiro offers a provocative but deeply researched alternative to the mainstream narrative surrounding Judaism and Zionism. While his views are not universally accepted, they are far from fringe. They represent a substantial segment of Orthodox Jewish thought that insists on the primacy of Torah, the sanctity of Jewish tradition, and the dangers of replacing faith with nationalism.
In an era where identities are increasingly politicized, his voice serves as a reminder that not all Jews accept Zionism—and that Judaism’s essence lies in its covenant with God, not its connection to a state.
Whether one agrees or not, Rabbi Shapiro’s work challenges assumptions and invites serious reflection on what it truly means to be Jewish in the modern world.
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