Rabbi Yaakov Shapiro - Part 2

PART 1 is linked here.

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Rabbi Yaakov Shapiro - Part 2

The Satmar Anti-Zionist Obsession

While most Satmar Chassidim adhere to the teachings of their founder, Rabbi Yoel Teitelbaum, who strongly opposed Zionism and based much of his argument on the “Three Oaths”, not all Satmar individuals or communities interpret these ideas in the same way. There are variations in how strictly individual Satmar Chassidim apply or emphasize this ideology.

Mainstream Satmar View

• Rabbi Joel Teitelbaum, in his book Vayoel Moshe, argued vehemently that the establishment of a Jewish state before the coming of the Moshiach was a violation of the “Three Oaths”.

• This view is foundational to Satmar ideology, and most adherents accept it as a central tenet of their opposition to Zionism and the State of Israel.

Divergent Views Within Satmar

• Nuanced Perspectives: Some Satmar Chassidim may acknowledge the practical reality of the State of Israel and focus less on ideological opposition. While they might not openly support Zionism, they avoid obsessively invoking the “Three Oaths” in everyday discourse.

• Pragmatists: Certain individuals within the broader Satmar community may engage with Israeli society pragmatically, such as accepting state-funded services or recognizing the need for a functional government in the land of Israel, even if they don’t ideologically support Zionism.

• Quiet Dissenters: There may also be those within Satmar circles who privately question the relevance of the “Three Oaths” or consider Rabbi Teitelbaum’s interpretation overly rigid, though they often remain silent to avoid social or communal backlash.

Other Anti-Zionist Groups

• It’s worth noting that not all anti-Zionist communities emphasize the “Three Oaths” to the same extent. For example, some Haredi groups that oppose Zionism focus more on practical or theological disagreements with secular Zionism rather than the “Three Oaths” themselves.

Thus, while the majority of Satmar Chassidim hold firmly to the “Three Oaths” as a cornerstone of their ideology, there are individuals and small subgroups who take a more nuanced or pragmatic approach. These perspectives might not align fully with Rabbi Teitelbaum’s hardline stance, indicating that some within the Satmar world can be considered “somewhat sane” in their approach to this issue.

Other Ridiculous Statements by Rabbi Shapiro

Rabbi Yaakov Shapiro’s pompous and misguided claim that Jerusalem is not the capital of Israel is nothing short of a historical and theological farce. His attempt to pass off his warped interpretation as divine insight is a masterclass in arrogance and ignorance. Let’s dismantle his baseless argument with facts rooted in Jewish tradition, history, and common sense.

Jerusalem: The Eternal Capital in Jewish Tradition

• Dovid HaMelech’s Declaration: Jerusalem was explicitly established as the political and spiritual capital of Israel by Dovid HaMelech around 3000 years ago. After conquering the city from the Jebusites (II Samuel 5:6–9), Dovid declared Jerusalem the center of Jewish national and religious life. He brought the Aron carrying the Luchos there, cementing its status as the holiest city in Judaism.

• The Bais HaMikdash: Under Shlomo HaMelech, Dovid’s son, Bayis Rishon was built in Yerushalayim, reinforcing its centrality in Jewish worship and identity. The city is referred to repeatedly in Tanach as the chosen place where God’s presence would dwell (Deuteronomy 12:5).

• Shapiro conveniently ignores millennia of Jewish longing for Jerusalem as expressed in prayers, Psalms (e.g., Psalm 122:3: “Jerusalem, built as a city that is bound firmly together”), and the liturgy, such as “Next year in Jerusalem.” The vast majority of people who engaged in these prayers had in mind that the city would serve a both a national and a religious capital of the Land of Israel, period!

Jerusalem in Modern Israel

• Declaration of Independence (1948): Israel’s founders, drawing on historical and biblical precedent, viewed Jerusalem as the natural capital of the Jewish state. Even when part of the city was under Jordanian control until 1967, it remained the beating heart of Jewish identity and sovereignty.

• Recognition by the World: While international recognition of Jerusalem as Israel’s capital has been contentious, Jewish sovereignty over the city is undeniable. The Knesset, the seat of government, and the President’s residence are in Jerusalem — whether Shapiro likes it or not.

• Muslim versus Jewish view of Jerusalem: It’s fascinating — though not surprising — that the Qur’an does not mention Jerusalem even once, while the Torah makes over 600 references to this sacred city. This stark contrast speaks volumes about the centrality of Jerusalem in Jewish identity, history, and spirituality, compared to its far more peripheral role in Islamic tradition. For the Jewish people, Jerusalem is not just a geographic location; it is the beating heart of their faith, the site of the Holy Temple, and the eternal capital promised in divine covenant. It is woven into the prayers, psalms, and aspirations of an entire nation for millennia. Every Jew, no matter where they were exiled, turned toward Jerusalem in prayer, mourning its destruction and yearning for its restoration. In contrast, the Arab and Muslim contention over Jerusalem is, frankly, a bit of a farce. While the city holds significance in Islamic tradition due to later historical and political developments, its complete omission from the Qur’an makes it clear that Jerusalem was not foundational to Islamic theology. The claim to Jerusalem often appears more as a politically motivated tactic than a deeply rooted religious conviction. That said the Qu’ran does speak of Mohammad’s journey to Jerusalem and his ascendence to heaven. Whether it was a dream or a reality is a matter of faith and interpretation within Islam. Historically and theologically, however, the narrative has served to tie Islam to Jerusalem, even though the Qur’an itself does not mention the city by name. For many Muslims, the Isra (the trip to Jerusalem) and Mi’raj (the ascendency to heaven) underscore the spiritual connection to Jerusalem, regardless of its literal historicity.

• The Torah’s emphasis on Jerusalem as a spiritual and cultural epicenter highlights its unparalleled role in Jewish life. It is no exaggeration to say that Jerusalem is the soul of the Jewish nation — something no other faith can claim with the same depth, frequency, or authenticity. By comparison, the Muslim attachment to the city, while not insignificant, pales in both historical and spiritual magnitude.

Shapiro’s Misguided Theology

Claiming that Jerusalem is not the capital of Israel because it doesn’t align with his narrow theological framework is an act of intellectual dishonesty. His argument suggests that only a messianic era legitimizes Jewish sovereignty over the city, a view rejected by the vast majority of rabbinic authorities.

• Rabbinic Support for Jerusalem as the Capital: From Rav Kook to the Chofetz Chaim, numerous rabbinic leaders have affirmed that Jewish sovereignty in the Land of Israel, including Jerusalem, is a fulfillment of divine promises.

• Flawed Logic: Shapiro’s reasoning implies that the Jewish people have no right to assert their connection to Jerusalem until a divine mandate explicitly spells it out. This passive and defeatist attitude contradicts the proactive role Jewish tradition assigns to human agency in fulfilling God’s commandments.

A Capital Idea

Shapiro’s claim is not just theologically absurd; it’s a slap in the face to Jewish history, identity, and the countless prayers and sacrifices made for the city of Jerusalem. Dovid HaMelech’s declaration stands as an eternal reminder that Jerusalem is the heart of the Jewish people. So, spoiler alert, Shapiro: Jerusalem is, always has been, and always will be the capital of Israel — whether your inflated ego can handle it or not.

Minimizing the Importance of the Land of Israel

Shapiro makes an absurd and baseless claim that the Torah was given in the desert at Har Sinai to teach us that the Land of Israel is not important, which is pure nonsense. Hashem did not give the Torah to the Jewish people without the Land of Israel being a keystone element in his plan, and the promises to Avraham, Yitzchak, and Yaakov were not tied to the arrival of the Moshiach. Use your brain, man. The Land of Israel is inseparably and eternally tied to the Jewish people — it’s a cornerstone of our faith, identity, and destiny.

The Jewish commentators provide profound insights into why the Torah was given specifically in the desert, at Har Sinai, rather than in the Land of Israel or any other location, and none of them give the fraudulent answer that Shapiro favors. These explanations highlight spiritual, theological, and communal lessons for the Jewish people.

1. Universal Accessibility (Rashi)

Rashi (Exodus 19:2) explains that the Torah was given in the desert to signify that it belongs to everyone and not to any particular group or location. The desert is an unclaimed, open space, symbolizing that the Torah is equally accessible to all Jews, regardless of their place of origin or status.

2. Humility and Selflessness (Midrash Tanchuma)

The Midrash Tanchuma (Exodus 20) teaches that the Torah was given in the barren, uninhabited wilderness to instill humility in the Jewish people. Just as the desert is desolate and devoid of material grandeur, so too must the Jewish people approach the Torah with humility and openness, free from arrogance or attachment to physical wealth.

3. Neutrality and Unity (Mechilta de-Rabbi Yishmael)

The Mechilta emphasizes that Har Sinai was chosen because it was outside any sovereign territory, ensuring that no single tribe or nation could claim exclusive ownership over the Torah. This reinforced the unity of the Jewish people and their collective responsibility for the Torah.

4. Dependence on God (Rabbi Samson Raphael Hirsch)

Rabbi Samson Raphael Hirsch explains that the Torah was given in the desert to underscore the Jewish people’s dependence on God. In the harsh and barren wilderness, they had to rely on divine providence for their survival (manna, water, protection). This dependence reinforced their trust in God and their recognition that their ultimate sustenance comes from following His commandments.

5. Preparation for the Land of Israel (Ramban and Abarbanel)

The Ramban (Nachmanides) and the Abarbanel argue that the Torah was given in the wilderness as a preparation for life in the Land of Israel. Receiving the Torah in the desert allowed the Jewish people to first establish their spiritual foundation, free from the distractions of building a society in their homeland. The Torah would then serve as the blueprint for their future life in Israel.

6. Separation from Egyptian Influence (Sforno)

Sforno (on Exodus 19:1) suggests that the Torah was given in the desert to distance the Jewish people from the corrupting influences of Egyptian society. The wilderness was a place of spiritual cleansing, where the people could receive the Torah without the distractions of their former environment.

7. Divine Revelation as a Unique Event (Rambam)

Maimonides (the Rambam) emphasizes the uniqueness of the Har Sinai experience, where the entire nation witnessed divine revelation. By giving the Torah in an uninhabited and miraculous setting, God demonstrated that the Torah is divinely sourced, transcending the natural world.

8. The Torah’s Purpose Beyond the Land (Kli Yakar)

The Kli Yakar highlights that the Torah’s values and commandments are not limited to the Land of Israel. While many mitzvot are specific to the land, the Torah’s moral and ethical teachings apply universally. Giving the Torah in the desert reinforced that its message is for all times and places.

This, the choice of Har Sinai and the desert for the giving of the Torah is deeply symbolic. It teaches lessons of humility, unity, accessibility, and spiritual preparation, while emphasizing that the Torah belongs to all Jews and transcends specific geographic or material considerations. Importantly, these explanations do not diminish the sanctity of the Land of Israel but highlight the necessity of establishing a spiritual foundation before entering the land.

Closing Thoughts

It is no wonder that I hold deep disdain for Shapiro and those like him, who arrogantly and dismissively anoint themselves as the ultimate arbiters of “True Torah Judaism”, claiming superior knowledge over all others. The Satmar and Neturei Karta similarly fall into the same category of rigid, right-wing zealots who project a “my way or the highway” mentality. Listening to Shapiro in interviews is an utterly grating experience, as he endlessly and hesitatingly parses his words, clearly striving to showcase his “philosophical brilliance”, most of which is unimpressive or fundamentally misguided. (I also find myself wondering if Shapiro is related to Dovid Shapiro of Efrat, formerly a principal at the Maimonides School in Boston, who was notorious for inflicting undue pain and suffering on Jewish children and parents whom he judged as failing to meet his sanctimonious standards — a true menace in his own right.) The anti-Zionist fringe figures have no place in the public sphere, where their views on Zionism only serve to embarrass the majority of Jews. Regardless of their level of observance, the vast majority of Jews embody goodness, righteousness, compassion, and an admirable commitment to the values of Judaism, standing as a credit to their faith.

It’s perfectly fine for individuals to hold whatever views they like in the privacy of their own minds — no matter how misguided, uninformed, or downright asinine they may be. But the moment those views are aired in the public arena, where malicious actors can snatch them up and twist them into propaganda weapons against Jews and Israel, the stakes change entirely. At that point, you’re not just expressing an opinion; you’re handing ammunition to those who thrive on hatred and distortion. If one’s words are being used to fan the flames of antisemitism, delegitimize Israel, or perpetuate dangerous lies, then you’re not engaging in dialogue — you’re doing real, measurable harm. And frankly, if you can’t recognize the impact of your rhetoric or don’t care enough to think before you speak, then it’s time to take a long, hard look in the mirror and shut your damn mouth until you figure it out. Freedom of speech doesn’t absolve you from the responsibility of understanding the consequences of your words.

Make no mistake I am not discounting all Jewish anti-Zionists as human beings. The Satmar Chasidim are very upright people who just have this flaw in priority assignment. As a matter of fact the Satmar women are absolute angels in terms of the acts of kindness and chessed that they perform. This sect lives a life where every move is controlled by God and they are very concerned that the wrong move will result in punishment for the Jewish people. That said, all the miracles and wonders (nissim v’niflaos) that have occurred since the State of Israel was established should be more than enough evidence that the decisions made by the Zionists were excellent and the unity that has resulted among the majority of sane Jews (not the self-haters and useful idiots on the left or right) has been an inspiration.

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Read Part 1 here.