244 | Martin Buber’s Theopolitics
- Ruppin’s involvement also discouraged Rabbi Judah Magnes, the first president of the
Hebrew University, who was sympathetic to Brit Shalom, from becoming involved; he suspect-
ed that Ruppin “would be ready, if the possibility and the means were present, to get rid of the
Arabs in a non-peaceful way.” Arthur A. Goren, Dissenter in Zion: From the Writings of Judah
L. Magnes (Cambridge, MA: Harvard University Press, 1982), 272. Magnes did, however, join
the “successor” groups to Brit Shalom. He proved correct about Ruppin, who said in 1938: “I
do not believe in the transfer of an individual. I believe in the transfer of entire villages”; Tom
Segev, One Palestine, Complete: Jews and Arabs under the British Mandate (New York: Henry
Holt & Co., 2000), 405. - Hattis, Bi-National Idea, 64.
- Ratzabi, Between Zionism and Judaism, 22; Hagit Lavsky, “Nationalism in Theory and
Praxis: Hans Kohn and Zionism,” Zion 67.2 (2002): 189–212 [Hebrew]. - Adi Gordon, “Review of Between Zionism and Judaism by Shalom Ratzabi,” Jewish
Quarterly Review 94.2 (Spring 2004): 422–427. - Here we refer not to the group itself, but to the “Brit Shalom school of thought,” like
Gideon Shimoni, The Zionist Ideology (Hanover, NH: Brandeis University Press, 1995), 368. - Segev, One Palestine, Complete, 411.
- Yoram Hazony, The Jewish State: The Struggle for Israel’s Soul (New York: Basic,
2001), xxix. - Howard Sachar, A History of Israel: From the Rise of Zionism to Our Time (New York:
Knopf, 1986), 66, 180. - Conor Cruise O’Brien, The Siege: The Saga of Israel and Zionism (New York: Simon &
Schuster, 1986), 174, 186. - Martin Gilbert, Israel: A History (New York: Doubleday, 1998), 62, 256.
- Walter Laqueur, A History of Zionism (New York: MJF Books, 1972), 218, 251–255, 260,
264–266. - Michael Brenner, Zionism: A Brief History, trans. Shelley L. Frisch (Princeton, NJ:
Markus Wiener, 2003), 115. - Benny Morris, Righteous Victims: A History of the Zionist-Arab Conflict, 1881–2001 (New
York: Vintage Books, 2001), 108. - Segev, One Palestine, Complete, 408–409.
- Anita Shapira, Israel: A History (Waltham, MA: Brandeis University Press, 2014), 82,
142–143. - This is presumably the meaning of Morris’s strange locution “significant but ultimately
marginal,” in Righteous Victims, 108. - Yehoyada Haim, Abandonment of Illusions: Zionist Political Attitudes toward Palestin-
ian Arab Nationalism, 1936–1939 (Boulder, CO: Westview Press, 1983), 3. - Buber, “The Bi-National Approach to Zionism,” in Towards Union in Palestine: Essays
on Zionism and Jewish-Arab Cooperation, ed. Martin Buber, Judah Magnes, and Ernst Simon
(Westport, CT: Greenwood Press, 1972), 10. - Theopolitics distinguishes Buber not only from secular socialist Zionism and religious
nonsocialist Zionism but also from the religious socialism of Kibbutz Dati, as described by
Katz and Fishman. In Buber’s time, the labor and kibbutz movements were largely secular; that
ratio still holds today; James Horrox, A Living Revolution: Anarchism in the Kibbutz Movement
(Oakland, CA: AK Press, 2009), 140n19. - Christopher Warhurst, Between Market, State, & Kibbutz: The Management and Trans-
formation of Socialist Industry (London: Mansell, 1999), 57. - Grete Schaeder, “A Biographical Sketch,” in LMB 28. See, however, Edward Said’s com-
ment on Marx: “As human material the Orient is less important than as an element in a Ro-
mantic redemptive project”; Said, Orientalism (New York: Vintage, 1994), 154.