The Historical and Moral Case for Israel: Understanding Historical Roots and Challenging Anti-Israel Narratives

By Dr. Tim Orr

Few topics in global politics spark as much debate and division as Israel’s right to exist. The conversation is often mired in emotional rhetoric, misinformation, and historical distortions, obscuring the core issues at stake. In a compelling discussion with Dr. Jordan B. Peterson on The Jordan B. Peterson Podcast (EP 311, December 5, 2022), former Israeli Prime Minister Benjamin Netanyahu articulated Israel’s legitimacy not merely as a political necessity but as a matter of historical justice and moral truth. Netanyahu outlined three foundational pillars supporting Israel’s claim: the Jewish people’s ancient connection to the land, the moral imperative of their return, and the forces of antisemitism and Arab nationalism that perpetuate opposition to Israel. This article draws on insights from this discussion, historical evidence, and scholarly research to offer a robust defense of Israel’s enduring right to exist.

The Jewish Connection to the Land: History, Faith, and Persistence

The Jewish connection to the land of Israel is deeply rooted in both history and tradition, stretching back over three millennia. From the biblical accounts of Abraham’s covenant with God to the establishment of ancient Israelite kingdoms, the land has been central to Jewish religious and national identity. The First and Second Temples in Jerusalem served as focal points for Jewish worship, while the exile that followed their destruction only strengthened the longing for return. Throughout centuries of dispersion, Jewish communities maintained their spiritual ties to the land, expressing this connection through prayers, festivals, and the hope of redemption. Archaeological evidence, including inscriptions and artifacts, further affirms the continuous presence of Jewish life in the region. This enduring relationship to the land underscores the legitimacy of modern Zionism as a movement not of colonization but of restoration, reclaiming a homeland that has always been central to Jewish identity and history.

Ancient Ties to the Land of Israel

The Jewish people’s connection to the land of Israel spans over 3,500 years and is deeply rooted in their religious and historical identity. The Hebrew Bible repeatedly affirms this connection, beginning with God’s covenant with Abraham, which designated the land as the eternal inheritance of his descendants (Genesis 12:1-3, English Standard Version). Archaeological discoveries, such as the Tel Dan Stele and the City of David excavations, further corroborate the historical presence of Jewish kingdoms, particularly during the biblical era (Finkelstein & Silberman, 2001).

Even after the Roman conquest and destruction of the Second Temple in 70 CE, Jewish communities remained in the land and across the diaspora, maintaining their traditions and praying for their eventual return to Zion. This enduring connection defies the narrative that the modern Jewish return to Israel was an act of colonialism. Instead, it represents a reclamation of ancestral land that remained central to Jewish identity for millennia.

Displacement Under the Arab Conquest

While the Roman conquest is often highlighted in Jewish history, Netanyahu emphasizes the Arab-Muslim conquest of the 7th century as the turning point that led to the systematic marginalization of Jewish communities. Unlike previous occupiers, Arab conquerors established the dhimma system, a legal framework that relegated Jews and Christians to second-class status (Ye’or, 2001). This system, enforced through taxes and restrictions, systematically displaced Jewish farmers and replaced them with Arab settlers.

This demographic and social transformation was part of a broader Arab colonial project that sought to dominate the Middle East and North Africa. Recognizing this historical context is crucial to understanding that the Jewish return to Israel in modern times was not an act of colonialism but an effort to reverse centuries of dispossession.

Revitalizing the Land of Israel: Jewish and Christian Contributions

By the 19th century, the land of Israel had fallen into a state of neglect, described by travelers and historians as barren and underdeveloped. Mark Twain, who visited the region in 1869, famously remarked on its desolation, calling it “a desolate country whose soil is rich enough, but is given over wholly to weeds—a silent mournful expanse” (Twain, 1869, p. 488). Motivated by Zionist aspirations, Jewish pioneers began the arduous work of restoring the land. They transformed neglected fields into productive farmland through agriculture, irrigation, and infrastructure development, fulfilling practical and spiritual goals tied to their ancestral homeland.

The revitalization efforts by Jewish settlers were not only a fulfillment of their spiritual longing but also a significant economic catalyst for the region. Infrastructure projects and agricultural advancements spurred economic growth that benefitted Jewish settlers and attracted Arab laborers from neighboring areas. Historians like Anita Shapira have documented how these Jewish-led initiatives prompted demographic shifts, challenging the narrative that Jews displaced a thriving Arab population. Instead, the land's revitalization brought prosperity to an economically stagnant region, undermining claims that Jewish settlement was inherently disruptive (Shapira, 2012).

Christian Zionist Advocacy
The Jewish return to Israel also garnered significant support from Christian Zionists, who viewed the resettlement as the fulfillment of biblical prophecy. Influential figures like Lord Shaftesbury and William Blackstone played pivotal roles in advocating for Jewish resettlement in Palestine. Their efforts helped shape public opinion and laid the groundwork for political support, culminating in the Balfour Declaration of 1917, which explicitly endorsed the establishment of a Jewish homeland (Merkley, 1998).

Christian Zionist advocacy provided moral, theological, and political backing for the Zionist movement, bridging religious aspirations with geopolitical realities. This support bolstered the momentum for Jewish resettlement, framing it as a national project and a divine mandate rooted in shared Judeo-Christian heritage. Together, Jewish pioneers and Christian Zionists played a transformative role in reshaping the land and its destiny, paving the way for the modern State of Israel and challenging narratives that reduce Zionism to a colonial enterprise.

Arab Nationalism and the Opposition to Israel

Arab nationalism emerged in the early 20th century as a unifying ideology for Arabs across the Middle East, driven by a shared linguistic, cultural, and historical identity. It was initially a response to the decline of the Ottoman Empire and the growing threat of European imperialism, particularly after the Sykes-Picot Agreement divided Arab lands between Western powers. However, Arab nationalism quickly evolved into a potent force opposing Zionism, which it framed as a colonial project imposed by the West. Leaders like Gamal Abdel Nasser of Egypt positioned Arab nationalism as a vehicle for reclaiming Arab dignity and resisting foreign intrusion, rallying opposition to the establishment of Israel. By rejecting the legitimacy of Jewish self-determination and equating Zionism with imperialism, Arab nationalism fostered a zero-sum mentality that viewed Jewish sovereignty as an existential threat to Arab identity. This ideological framework not only fueled regional hostility but also deeply shaped Arab-Israeli relations, embedding anti-Zionism—and often antisemitism—into the fabric of Arab nationalist rhetoric and policy.

The Rise of Arab Nationalism

Arab nationalism emerged in the early 20th century as a response to the Ottoman Empire's decline and European imperialism's encroachment. It sought to unite Arabs across linguistic, cultural, and political lines, fostering a shared identity that could resist foreign domination. While initially focused on opposing Western colonization, Arab nationalism quickly pivoted to resisting Zionism, which was perceived as a new form of imperialism. Leaders like Gamal Abdel Nasser of Egypt framed Zionism as a foreign and imperialist intrusion into Arab lands, rallying regional opposition to the establishment of Israel (Ajami, 1978).

A central tenet of Arab nationalism was the rejection of Jewish self-determination. Zionism was viewed not as the legitimate return of indigenous people to their ancestral homeland but as an extension of European colonialism. This narrative disregarded the historical and demographic realities of a continuous Jewish presence in the region and ignored the persecution Jews faced in Arab lands. Instead, it fostered a zero-sum mentality that framed Jewish sovereignty as an existential threat to Arab identity.

This perspective reinforced the belief that the struggle against Israel was not merely a political or territorial dispute but a cultural and civilizational battle. By equating Zionism with Western imperialism, Arab nationalism galvanized widespread support for anti-Zionist policies while embedding antisemitic narratives into its rhetoric. These narratives painted Jews as outsiders and aggressors, perpetuating a climate of hostility that has persisted for decades.

The zero-sum framing of Arab nationalism continues to hinder reconciliation efforts by refusing to acknowledge the legitimacy of Jewish historical and national claims. Understanding how these narratives developed and addressing their inaccuracies is essential for breaking down barriers to peace and fostering a more nuanced and constructive dialogue about coexistence in the region.

Palestinian Identity as a Reactionary Construct

As historian Rashid Khalidi observes, Palestinian identity was largely shaped by Arab nationalism and developed in direct reaction to the rise of Zionism (Khalidi, 1997). While Palestinian Arabs had lived in the region for centuries, they did not conceive of themselves as a distinct national group until the emergence of Zionism provided a unifying focal point for opposition. This reactionary nature of Palestinian identity often conflated anti-Zionism with antisemitism, portraying Jews not as fellow inhabitants with deep historical and religious ties to the land but as foreign invaders. This framing of Jews as outsiders has continued to influence Palestinian narratives, reinforcing exclusionary attitudes and fueling conflict.

Haj Amin al-Husseini, the Grand Mufti of Jerusalem, played a pivotal role in intertwining Palestinian nationalism with antisemitism. Al-Husseini’s alliance with Nazi Germany during World War II underscored this fusion of anti-Jewish sentiment and anti-Zionism. His meetings with Adolf Hitler and support for Nazi propaganda demonstrated a willingness to adopt and amplify European antisemitic tropes to further his opposition to Zionism (Herf, 2009). Al-Husseini’s influence left an indelible mark on Palestinian political rhetoric, embedding antisemitism within the nationalist struggle.

The legacy of figures like al-Husseini continues to shape aspects of Palestinian identity today, where anti-Zionism frequently blurs into antisemitism. Narratives that deny Jewish historical ties to the land or cast Zionism as an imperialist project are often bolstered by rhetoric rooted in both European antisemitism and local nationalist ideology. These dynamics present a significant obstacle to peace, as they perpetuate hostility and hinder efforts to foster mutual recognition and coexistence. Understanding and addressing this historical entanglement of nationalism and antisemitism is crucial for advancing dialogue and breaking the cycle of animosity.

Antisemitism in Arab-Muslim Rhetoric

Antisemitism in the Arab-Muslim world often finds roots in Islamic theological texts, where certain Quranic verses and Hadiths depict Jews as adversaries of Islam. For example, Quran 5:82 describes Jews as the “strongest in enmity” toward Muslims. Although these texts can be interpreted in various ways and are subject to historical context, they are frequently employed by Islamist movements to justify hostility toward Jews. Groups like Hamas and the Muslim Brotherhood have weaponized such interpretations, embedding antisemitism into their ideological framework.

Hamas’s charter explicitly frames the Israeli-Palestinian conflict as a religious war, calling for the destruction of Israel. Article 7 of the charter quotes a Hadith that predicts a future confrontation where Muslims will fight and kill Jews before the Day of Judgment. This theological rhetoric transforms political disputes into a divine mandate, fostering deep-seated hostility that transcends territorial concerns and perpetuates animosity.

Antisemitic Tropes in Palestinian Propaganda
Palestinian propaganda also frequently employs antisemitic tropes to delegitimize Israel and galvanize support. Claims that Jews are attempting to “Judaize” Jerusalem or destroy Islamic holy sites resonate with medieval blood libels and conspiracies. These narratives are disseminated through media outlets, educational systems, and political discourse, embedding a culture of animosity within the broader population. For instance, textbooks often depict Jews in derogatory terms, reinforcing stereotypes that dehumanize and vilify them.

Such propaganda not only undermines peace efforts but also exacerbates mistrust and hatred. By framing the conflict through the lens of existential and religious threat, these narratives inhibit dialogue and fuel a cycle of violence, making reconciliation increasingly difficult. Combating these deeply ingrained ideas requires a multifaceted approach, including educational reform, media accountability, and efforts to challenge theological justifications for antisemitism.

Moving Forward: Addressing Nationalism and Antisemitism

The Israeli-Palestinian conflict is one of modern history's most enduring and complex disputes. While numerous attempts at peace have been made, many have faltered due to deeply rooted historical grievances, ideological divides, and mutual distrust. To chart a viable path forward, it is imperative to confront the political and territorial disputes and the underlying ideologies and prejudices perpetuating the conflict.

Recognizing the Role of Antisemitism
To achieve lasting peace in the region, it is essential to confront and dismantle the deep-seated antisemitism embedded within Arab nationalism and Palestinian rhetoric. Scholars like Robert Wistrich have highlighted that antisemitism is not a mere byproduct of the Israeli-Palestinian conflict but a foundational element that shapes negative attitudes toward Israel and fuels rejectionist policies (Wistrich, 2010). This form of antisemitism transcends political disagreements, operating as a cultural and ideological barrier to reconciliation. Recognizing and addressing this dynamic is necessary to foster a climate where meaningful dialogue can occur.

Fostering Mutual Recognition
Prime Minister Benjamin Netanyahu has consistently argued that the path to peace lies in mutual recognition of legitimacy. Israel has repeatedly demonstrated its willingness to coexist through significant actions, such as granting equal rights to its Arab citizens and making territorial concessions, including the unilateral withdrawal from Gaza in 2005. These gestures underscore Israel's commitment to achieving peace despite ongoing security challenges.

However, a sustainable resolution requires reciprocal action. Palestinian and Arab leaders must move beyond the entrenched rejectionist stance, which is often fueled by nationalist ideologies and antisemitic narratives. Acknowledging Israel’s right to exist as a Jewish state is a critical step in building trust and laying the groundwork for coexistence. This shift demands a reevaluation of longstanding narratives and the cultivation of leadership willing to prioritize peace over perpetuating conflict.

By addressing these core issues, the region can move closer to a reality where both Israelis and Palestinians can envision a future of coexistence, dignity, and mutual respect.

Conclusion: History, Justice, and Coexistence

Israel’s right to exist is grounded in historical continuity, moral justice, and resilience. The Jewish people’s ancient connection to the land, revitalization of a neglected homeland, and commitment to coexistence underscore their legitimate claim. However, the rise of Arab nationalism and the entrenchment of antisemitism in Palestinian and Arab rhetoric have fueled opposition to Israel, creating significant obstacles to peace.

By confronting the antisemitism that underpins much of the opposition to Israel and fostering mutual recognition, the region can move closer to justice and reconciliation. As Netanyahu has argued, the Jewish people’s return to their homeland is a fulfillment of history and a testament to the enduring power of hope and resilience.

References

Ajami, F. (1978). The Arab predicament: Arab political thought and practice since 1967. Cambridge University Press.

Finkelstein, I., & Silberman, N. A. (2001). The Bible unearthed: Archaeology’s new vision of ancient Israel and the origin of its sacred texts. Free Press.

Herf, J. (2009). Nazi propaganda for the Arab world. Yale University Press.

Khalidi, R. (1997). Palestinian identity: The construction of modern national consciousness. Columbia University Press.

Merkley, P. C. (1998). Christian attitudes towards the state of Israel. McGill-Queen's University Press.

Peterson, J. B. (Host). (2022, December 5). Israel's right to exist? | PM Benjamin Netanyahu | EP 311 [Audio podcast episode]. In The Jordan B. Peterson Podcast. YouTube. https://www.youtube.com/watch?v=4OcaMRLTyGI

Shapira, A. (2012). Israel: A history. Brandeis University Press.

Twain, M. (1869). The innocents abroad. American Publishing Company.

Wistrich, R. S. (2010). A lethal obsession: Anti-Semitism from antiquity to the global jihad. Random House.

Ye’or, B. (2001). Islam and dhimmitude: Where civilizations collide. Fairleigh Dickinson University Press.

Tim Orr is a scholar of Islam, Evangelical minister, conference speaker, and interfaith consultant with over 30 years of experience in cross-cultural ministry. He holds six degrees, including a master’s in Islamic studies from the Islamic College in London. Tim taught Religious Studies for 15 years at Indiana University Columbus and is now a Congregations and Polarization Project research associate at the Center for the Study of Religion and American Culture at Indiana University Indianapolis. He has spoken at universities, including Oxford University, Imperial College London, the University of Tehran, Islamic College London, and mosques throughout the U.K. His research focuses on American Evangelicalism, Islamic antisemitism, and Islamic feminism, and he has published widely, including articles in Islamic peer-reviewed journals and three books.