The ancient Hebrews, Erlich argues, invented a unique basis for social unity by forging an imaginative link between religion (or law), literary culture, and the specific land of Israel. In this conception, the land, the law, and the people of Israel are one, a living metaphor expressed in the idea of Zion. The unity of land, law, and literature created by the Hebrews has been one of the most potent historical metaphors ever devised, strong enough to maintain a sense of national identity among Jews for over two thousand years. Without this Jewish literary culture, Erlich argues, there could have been no state of Israel, no matter what efforts were made by modern Zionist ideologues. This book reads the ancient text with ancient eyes that make it startling and fresh for those conditioned to the "modern" view of national identity as based on either race or ideology. Modern Zionism, like modern nationalism generally, is a drastically impoverished descendant of this original Jewish nationalism, and Erlich concludes that many problems not only of Israel but of all modern nations struggling to define themselves in a changing world really stem from the loss of this vigorous ancient alternative.
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Editorial Reviews
From Library Journal
While modern Zionism was an outgrowth of 19th-century nationalist movements, the ties of the Jewish people to the land of Israel can be traced to the Bible. In a creative, inventive, and ingenious fashion, psychotherapist Erlich develops a biblical interpretation that focuses predominantly on the spiritual dimensions that bonded the ancient Israelites to their land. He postulates that the spiritual genius of ancient Israel, such as the concept of monotheism, flourished through an association of the people and the land, which was ideological as well as physical. His articulate retelling of the biblical stories to reflect his hypothesis is refreshingly literary-rather than literal. Though his major premises regarding biblical redaction are provocative and controversial, his conclusion that the biblical vision of Zionism can be a blueprint for peace is universally laudable. Highly recommended for stimulating reading.
Carol R. Glatt, Philadelphia VA Medical Ctr.
Copyright 1995 Reed Business Information, Inc.
Carol R. Glatt, Philadelphia VA Medical Ctr.
Copyright 1995 Reed Business Information, Inc.
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Most Helpful Customer Reviews
3 of 3 people found the following review helpful:
4.0 out of 5 stars
Who Are the Chinese?,
By
This review is from: Ancient Zionism: The Biblical Origins of the National Idea (Hardcover)
Avi Erlich has written a thought-provoking book in which he writes that Zionism is a particular form of nationalism which was invented by the ancient Hebrews. Moreover the ancient Hebrews invented an "imaginative link" between the religion (or law), the land, and the people. Erlich calls this particular brand of nationalism by the name of "intellectual nationalism." He finds it not only among the ancient Hebrews but also in the Greek polis and in the United States where the symbol of "purple mountains' majesty represents the Bill of Rights and other enlightened values" (p. 259).
Most of Erlich's book is a retelling and reinterpretation of biblical stories. I am not convinced that he proves his point for two reasons. First, a look into a sociological dictionary shows that a definition of nationalism is that it is an *ideology* which has patriotism as a central value and loyalty to one's nation as a conscious emotion as a goal. Except for the terminology, Erlich's definition of intellectual nationalism fits this definition to the T. So what Erlich finds as distinctive about his conception of the ancient Hebrews is really more common. Second, though Erlich is not dealing with his biblical stories as history but as a literary heritage, I think he does need to ground them in a historical basis. Another symbol of the United Sates mentioned by Erlich is manifest destiny. "The fantasy of manifest destiny allowed us to seize a continent to mark our values." Manifest destiny is a phenomenon which can shown to have a historical basis. In contrast Erlich offers his reinterpretations of biblical stories. I spent some time thinking about the question of whether intellectual nationalism could be applied to another people, perhaps the Chinese. Who are the Chinese? They are really diverse groups of peoples united by law (or religion) which controls a geographical area. Though times have changed, their religion used to be called Mao-ism. Yet even though times have changed, these peoples still have emotional ties to their nation. So why does Erlich not consider the Chinese as having intellectual nationalism? Erlich's book rates four stars for having to think about his ideas for a while.
5.0 out of 5 stars
Attitudes about land,
By Jill Malter (jillmalter@aol.com) - See all my reviews
This review is from: Ancient Zionism: The Biblical Origins of the National Idea (Hardcover)
How do people relate to sovereign land? Avi Erlich shows us that there are at least six ways in which to think about land.
The first of these is the principle of non-ownership. This was adopted by many native American Indians, who regarded land as sacred and not available to be possessed. This view is now respected, as it shows a concern for stewardship of the land. However, Erlich points out that with property carved out for most land, this view is no longer dominant anywhere. I would say that it is just as well. After all, as the "tragedy of the commons" shows, we humans take care of land even more poorly when we have no ownership and thus no responsibility for it. The second is the idea that a person owns the field that he or she farms. But such an idea can not be made real without laws and nations. Without these trappings of civilization, the world would simply turn into one where one's property was determined only by might. Still, if one does have laws and nations, this idea provides a good starting point for the concept of individual land ownership. The third idea is of using land as a mere business arrangement. The land inside some boundary would be a place that gave businesses certain rights. Of course, the enforcement of such rights would need to come from somewhere else. A fourth idea is that of Empire, simply taking the view that more is better. Erlich doesn't like this, but I think we need to look into it more deeply. When folks grab more land than they would actually purchase at a fair auction, then I think we can talk of Empire in a negative sense. We'd then have people stealing land and holding it by force when others would make better use of it. On the other hand, if people stole no land at all, but merely bought what they could afford, used it, and sold land when others offered them more than they felt it was worth to them, I think it would be wrong to blame them for being proud of how much land they held. The fifth idea takes up much of the book. It is intellectual nationalism, which means assigning traditions, laws, customs, and other such attributes to a given region. Unless one can think of land in this way, then these sets of traditions, laws, and customs will have no base in which to exist. This book made me realize that by recognizing this can we see that we all lose something if we casually remove all the land from various groups, just as we all lose something if we hunt some species into extinction. The final idea is Erlich's least favorite way of looking at land, namely as a bunch of multicolored regions on a map. Those regions may be rather arbitrary, with several of them having people of the same culture and language, or with one people being divided up as a minority in a couple of adjacent lands. Erlich illustrates these ideas with Biblical stories. I think these stories do not always make the best illustrations of the points, but that is how he does it. I think Erlich's best point was that there are a few groups of dedicated individuals who have made simple ownership and restoration of land a noble intellectual enterprise. Foremost among them may be the West Bank Jews. These folks are his and my heroines and heroes. They are, for the most part, a moderate and decent people in a rather wild world. As Erlich points out, if all people reduced their ambition and envy to that of the West Bank Jews, the world would be a wonderful place, abounding with tiny nations eager for peace.
0 of 1 people found the following review helpful:
5.0 out of 5 stars
Zionism vs nazism: Is there really any difference?,
By Jerry Mya "Lam 4:16" (Usrael) - See all my reviews
Amazon Verified Purchase(What's this?)
This review is from: Ancient Zionism: The Biblical Origins of the National Idea (Hardcover)
Nope. Nationalism by any other name would smell as putrid. Although many have gone to great lengths to convince the world that the "jews" had an exceptional perception of religion the truth is religion does to the mind what chains did to the slave. The 'god' that arose from the myth of the exodus from Egypt is no different that the 'gods' that were worshipped by the Egyptians. The horn of plenty for the elite and the shaft of phallus in their butt for the poor and working people. Christianity is no different today than any other brutal repressive religious ideology, which is included in the roots of zionism.
The belief that the writer states which I'll condense is: "Zionism is the poetic, historic writings of the Hebrews". To extrapolate, zionism is the most pervers expression of religious zealotry to come out of the Middle East.
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