Israel Shahak
Israel Shahak | |
---|---|
ישראל שחק | |
Born | Israel Himmelstaub April 29, 1933 |
Died | July 2, 2001 | (aged 68)
Occupation(s) | Professor of chemistry, political scientist, civil rights activist, author |
Signature | |
Israel Shahak (
Biography
Israel Shahak was born Israel Himmelstaub, in 1933, in
In 1943, the Nazis sent the Shahak family to the
Post-war, the twelve-year-old Israel worked and studied and supported his mother, whose health had deteriorated in Bergen-Belsen. After a
In the course of his professional career as a scientist, Shahak's work in
In 1990, the academic Shahak retired from the faculty of Hebrew University, because of poor health (
Shahak had a deep affinity with
Politics
Public intellectual
In the late 1950s, as a citizen of Israel, Shahak became politically engaged on hearing a comment of
In 1967, after the Six-Day War (5–10 June 1967), Shahak ended his membership to the League Against Religious Coercion, because they were "fake liberals" who used the principles of Liberalism to combat coercive religious influence in Israeli society — but did not apply such protections to the Israeli Palestinians living in the IDF-occupied West Bank and in the Gaza Strip.[1] In the event, Shahak joined the Israeli League for Human and Civil Rights, and became its president in 1970.[7] The League, composed of Jewish and Arab citizens of Israel, protested and publicized Israel's restrictive policies against Palestinians and provided legal aid to them. Some settlers in the West Bank city of Hebron so hated him that in 1971 they had their pick-up truck painted with "Dr. Shahak To The Gallows".[14]
In 1969, Shahak and another member of the faculty of Hebrew University staged a sit-down protest against the Israeli government's policy of jailing politically active Palestinian students, by way of administrative detention authorised by state-of-emergency laws; likewise, Shahak supported the political efforts of Palestinian students to achieve equal rights, like those granted to Jewish Israelis, at Hebrew University.[9] In 1970, Shahak established the Committee Against Administrative Detentions to formally oppose such legalised political repression.[1]
To make public what he considered the anti-Arab and anti-Palestinian legalised discrimination, Shahak published English translations of Hebrew-language reportage about illegal and unjust actions of the Israeli government against the gentile citizens of Israel; Shahak's English reports were intended for the Jewish community of the U.S.[7][9] The translated reports featured headlines such as "Torture in Israel," and "Collective Punishment in the West Bank", which Shahak sent to journalists, academics, and human rights activists, and so ensured that the mainstream population of the U.S. would be informed of the religious discrimination practised by the government of Israel.[13]
Civil rights advocate
As a public intellectual, Shahak wrote about the Israeli government's actions against the non-Jewish citizens of the State of Israel, such as the suppression of freedom of speech and general political activity; land ordinances, living restrictions, and the confiscation of lands from non-Jews; the destruction of houses; legally-sanctioned unequal pay and work restrictions; emergency-defence regulations allowing the summary arrest, detention, and torture of prisoners (civil and military); the collective punishment of communities; the assassinations of leaders (religious, political, academic); racial discrimination in access to education; and the deprivation of Israeli citizenship.[9] Such political activities earned Shahak much hostility and death threats; after the 1982 Lebanon War (June 1982 – June 1985), Shahak also reported Israeli abuses of the populations of Lebanon.[7]
In effort to explain the behaviour of the State of Israel towards their Arab neighbours, Shahak proposed that the Israeli interpretation of Jewish history produced a society who disregard the human rights of the Arab peoples, within Israel and around Israel.[13] That Zionism was a "régime based on structural discrimination and racism".
In the book review of a festschrift in honour of Rabbi Elmer Berger Anti-Zionism: Analytical Reflections (1988), Sheldon Richman characterized Shahak's interpretation of Zionism as viewing it as an atavistic reaction against the European Enlightenment's individualism that strove to revive the suffocating world of the Jewish ghetto. The founders of the movement did not believe Jews could lead a normal existence in democratic societies. In this sense, for Shahak, Zionism can be thought of as "a mirror image of anti-Semitism," in that, in common with antisemites, Zionists considered Jews to be aliens who must be quarantined from the rest of the world, a viewpoint Shahak read as capitulating to European antisemitism. For Richman, Shahak's analysis shed light on the tragic consequences that followed upon the establishment of Israel, as Arabs were swept away to forge a state for Jews alone.[15]
In letters published in the Ha'aretz and Kol Ha'ir newspapers, Shahak criticized the political hypocrisy demonstrated by the radical Left in their uncritical support of the Palestinian nationalist movements.[1] In his obituary of Shahak, Christopher Hitchens said that Shahak's house was "a library of information about the human rights of the oppressed", and that:[8][a]
The families of prisoners, the staff of closed and censored publications, the victims of eviction and confiscation — none were ever turned away. I have met influential "civil society" Palestinians alive today who were protected as students when Israel was a professor of chemistry at the Hebrew University; from him they learned never to generalize about Jews. And they respected him, not just for his consistent stand against discrimination, but also because — he never condescended to them. He detested nationalism and religion, and made no secret of his contempt for the grasping Arafat entourage. But, as he once put it to me, "I will now only meet with Palestinian spokesmen when we are out of the country. I have some severe criticisms to present to them. But I cannot do this while they are living under occupation, and I can 'visit' them as a privileged citizen."
Shahak was also active in protesting the public burning of Christian books such as occurred on 23 March 1980 when Yad Le-akhim, a religious organization that was at the time a beneficiary of subsidies from the Ministry of Religion, ceremonially incinerated hundreds of copies of the New Testament publicly in Jerusalem.[17]
Author
Among the books publish by Israel Shahak are Jewish Fundamentalism in Israel (1994), co-authored by Norton Mezvinsky, Jewish History, Jewish Religion: The Weight of Three Thousand Years (1994), and Open Secrets: Israel's Nuclear and Foreign Policies (1997). In the introduction to the 2004 edition of Jewish Fundamentalism in Israel, the historian Mezvinsky said, "We realize that, by criticizing Jewish fundamentalism, we are criticizing a part of the past that we love. We wish that members of every human grouping would criticize their own past, even before criticizing others."[18]
Alleged telephone incident
In 1965, Shahak wrote a letter to the Haaretz newspaper, about an injustice he witnessed; that letter originated "the current major debate within and outside Israel about Orthodox Jewish attitudes to non-Jews."[13] In the letter, Shahak said he witnessed an Orthodox Jew refuse the use of his telephone to call for an ambulance for a non-Jew, because it was the Shabbat.[13][19][20][21] Shahak added that the Beth din, the rabbinical court of Jerusalem, had confirmed that the Orthodox Jew correctly understood Halakha law on Pikuach nefesh regarding non-Jews and the Sabbath, and quoted passages from a recent legal compilation.
Consequently, the cultural matter of a religiously-denied telephone became public political discussion in the Israeli press and the Jewish press abroad, all of which directed attention to Shahak as a
Public controversy
In 1966, Rabbi
In 1967,[citation needed] Ze'ev Falk, while dissociating himself from Shahak's Sabbath story which he regarded as an invention, acknowledged that it was this "fiction" and method of action which had indeed brought about Rabbi Unterman's ruling that allowed the Sabbath to be violated to save the lives of Gentiles. For him, Unterman's ruling may have opened a "new page" in Orthodox Jewish attitudes to righteous Gentiles and non-Jews alike.[26]
The history book
Despite the controversy, Shahak published his account of the telephone in the first chapter of Jewish History, Jewish Religion (1994), and said that "neither the Israeli, nor the diaspora rabbinical authorities ever reversed their ruling that a Jew should not violate the Sabbath in order to save the life of a Gentile. They added much sanctimonious twaddle to the effect that, if the consequence of such an act puts Jews in danger, the violation of the Sabbath is permitted, for their sake."[27]
In 2008, seven years after Shahak's death, the controversy of religious interpretation continued when Rabbi Shmuley Boteach doubted the veracity of Shahak's report of Jewish injustice against a non-Jew: "From the beginning, the story was curious. What prohibition could there possibly be, in allowing someone else to use one's phone on the Sabbath?" In support, he cited Eli Beer, the chief coordinator of Israel's volunteer ambulance service (1,100 medical personnel, 60 per cent Orthodox), who said, "If someone would say we won't save a non-Jewish life on the Sabbath, he is a liar. If he is Jewish, Christian, or Muslim we save everyone's life on any day of the year, including the Sabbath and Yom Kippur, and I have done so myself. Indeed, as an Orthodox Jew it is my greatest honor to save the life of a non-Jew, and I would violate any of the Jewish holy days to do so."[21]
Jewish History, Jewish Religion (1994)
In 1994, Shahak published Jewish History, Jewish Religion: The Weight of Three Thousand Years, about Jewish fundamentalism, which history professor Norton Mezvinsky, at Central Connecticut State University, said is a:
Scathing attack upon Classical Judaism and its more modern outgrowth, Orthodox Judaism.... As a lover of prophetic Judaism and as a disciple of Spinoza, Shahak, in a learned and rational manner, condemned the parochialism, racism, and hatred of non-Jews, which too often appeared in the Judaism that developed during and after the Talmudic period, and which, to a goodly extent, still exists.[9]
That the initial history of most nations is ethnocentric, and that, in time, by way of a period of critical self-analysis, the nation incorporates the social perspectives of the Other, of the ethnic groups living among them. That, after the Age of Enlightenment, the Jewish emancipation from legal and religious social subordination was a dual liberation — from Christian antisemitism and from the rabbinate of conservative Judaism, and their "imposed scriptural control" upon daily Jewish life.[28]
The journalist Robert Fisk said that the examination of Jewish fundamentalism is invaluable, because Shahak concludes that:
There can no longer be any doubt that the most horrifying acts of oppression in the West Bank are motivated by Jewish religious fanaticism." He quotes from an official exhortation to religious Jewish soldiers about Gentiles, published by the Israeli army's Central Region Command, in which the chief chaplain writes: "When our forces come across civilians during a war, or in hot pursuit, or a raid, so long as there is no certainty that those civilians are incapable of harming our forces, then, according to the
Halakhah (the legal system of Classical Judaism) they may and even should be killed... In no circumstances should an Arab be trusted, even if he makes an impression of being civilised.... In war, when our forces storm the enemy, they are allowed, and even enjoined, by the Halakhah to kill even good civilians, that is, civilians who are ostensibly good.[29][dead link]
In his foreword to the second edition (1997), Edward Said said that Shahak was "one of the most remarkable individuals in the contemporary Middle East" who he credits with doing more to dissipate the "ideological smoke screen" of Zionism than any other single individual. He goes on to describe Shahak as "un- and anti-racist" and emphasizes Shahak's consistency in applying a single standard for infractions against human rights. Said describes Shahak's writing as "rigorous and uncompromising", often at the expense of putting things "'nicely'".[30]
Said comments specifically about Jewish History, Jewish Religion as a powerful contribution to the study of Judaism and rabbinical and Talmudic traditions and it's associated scholarship. In summary, he describes this work:
Shahak shows that the obscure, narrowly chauvinist prescriptions against various undesirable Others are to be found in Judaism (as well of course as other monotheistic traditions) but he also then goes on to show the continuity between those and the way Israel treats Palestinians, Christians and other non-Jews. A devastating portrait of prejudice, hypocrisy and religious intolerance emerges.[30]
About his other writing, Said also emphasized Shahak's willingness to criticize Palestinian policies, speaking addressing "the PLO's sloppiness, its ignorance of Israel, its inability to resolutely oppose Israel, its shabby compromises and cult of personality, its general lack of seriousness." [31]
In his book review, Werner Cohn said that Shahak was making "grotesque charges" and that specific passages in Jewish History, Jewish Religion are without foundation:[32]
Some are just funny. He says (pp. 23-4) that "Jewish children are actually taught" to utter a ritual curse when passing a non-Jewish cemetery.[b] He also tells us (p. 34) that "both before and after a meal, a pious Jew ritually washes his hands....On one of these two occasions he is worshiping God... but on the other he is worshiping Satan..." I did take the trouble to question my orthodox rabbi nephew to find what might be behind such tall tales. He had no clue. If orthodox Jews were actually taught such hateful things, surely someone would have heard. Whom is Dr. Shahak kidding?.[c]
The remark regarding children passing a cemetery occurs in Shahak's discussion of passages modified by rabbis who, under pressure from antisemitic Christian authorities such as those in Tzarist Russia, altered the texts, while keeping private copies of the originals which, according to Shahak were restored as the proper manuscript readings and published in Israel after the founding of the state of Israel.[35]
Critical reception
As a public intellectual, Israel Shahak was accused of fabricating the incidents he reported, of
The texts that Shahak cites are real (though Shahak's sporadic use of footnotes makes it difficult to check all of them). Often, the interpretation [by Shahak] of these texts is debatable, and their prominence in Judaism negligible, but, nonetheless, they are part of Jewish tradition, and, therefore, cannot be ignored.[39]
Accusations of being an antisemite were among the responses to Shahak's works about Judaism and the Talmud.[32] In that vein, in The Talmud in Anti-Semitic Polemics, the Anti-Defamation League (ADL) listed Shahak as one of four authors of antisemitic polemics, and Bogdanor said that in his works, Shahak was "recycling Soviet anti-Semitic propaganda".[40] Werner Cohn said, "without question, he is the world's most conspicuous Jewish anti-Semite.... Like the Nazis before him, Shahak specialized in defaming the Talmud. In fact, he has made it his life's work to popularize the anti–Talmud ruminations of the eighteenth-century German anti-Semite, Johann Eisenmenger".[41] Emanuele Ottolenghi, reviewing Alexander and Bogdanor's book, argued that Jews such as Shahak, George Steiner, Tanya Reinhart, Tony Judt, Avi Shlaim, Seymour Hersh and Daniel Boyarin act as enablers for antisemites, because the rhetoric of antisemitic Jews plays a "crucial role... in excusing, condoning, and — in effect — abetting anti-Semitism." In his opinion, "Anti-Semites rely on Jews to confirm their prejudice: If Jews recur to such language, and advocate such policies, how can anyone be accused of anti-Semitism, for making the same arguments?... The mechanism through which an anti-Semitic accusation becomes respectable once a Jew endorses it is not limited to Israel's new historians.... Israel Shahak made the comparison between Israel and Nazism respectable — all the while describing Judaism according to the medieval canons of the blood libel".[42]
The journalist Dan Rickman argues that
Shahak ignores [the dialectical nature and humanist] aspects of the sources. Further, through overstating his case, his analysis fits into anti-Semitic traditions of such accusations against the Talmud. Copies of the Talmud have been burned, and the text of the Talmud that is studied today is still heavily censored. Shahak's view that chauvinism in these sources in any way 'justifies' anti-Semitism is also very troubling. However, I do believe that his trenchant critique of Judaism is, tragically, not without some force. The contemporary situation is that we do see some modern Orthodox rabbis utilise xenophobic sources in modern rulings. Orthodox rabbis in organisations such as Rabbis for Human Rights are sadly the exception rather than the rule.[13]
Death
Shahak died of diabetes in July 2001 and was buried in
Christopher Hitchens considered Shahak a "dear friend and comrade... [who was] a brilliant and devoted student of the archaeology of Jerusalem and Palestine", who, "during his chairmanship of the Israeli League for Human and Civil Rights, set a personal example that would be very difficult to emulate."[8] Alexander Cockburn, writing in Antiwar.com, described Shahak the intellectual, the "tireless translator and erudite foot-noter... a singular man, an original."[46] Allan C. Brownfeld, of the American Council for Judaism, recalled a humanist who actively opposed "racism and oppression in any form and in any country"; that Shahak possessed a "genuinely prophetic Jewish voice, one which ardently advocated democracy and human rights."[47] In an obituary, the journalist Elfi Pallis called Shahak essentially "an old-fashioned liberal" in principle, thought, and action.[4] Moreover, Michel Warschawski said that Israel Shahak was "the last Israeli liberal", who was "above all, one of the last philosophers of the eighteenth-century school of enlightenment, rationalism, and liberalism, in the American meaning of the concept."[1]
Selected bibliography
- Israel Shahak, (ed.), The Non-Jew in the Jewish State; a collection of Documents, Jerusalem, 1975
- Israel Shahak (ed), Begin & Co as they really are, Glasgow 1977
- Israel Shahak and ISBN 0-937694-51-7
- Israel Shahak, Israel's Global Role: Weapons for Repression (Special Reports, No. 4), Association of Arab-American University Graduates, 1982, paperback
- Israel Shahak, (ed.), ISBN 0-937694-56-8
- Israel Shahak, Jewish History, Jewish Religion: The Weight of Three Thousand Years: Pluto Press, London, 1994, ISBN 978-0-7453-2840-9
- Israel Shahak, Open Secrets: Israeli Foreign and Nuclear Policies, Pluto Press, London, 1997
- Israel Shahak and Norton Mezvinsky, Jewish Fundamentalism in Israel (Pluto Middle Eastern Series), Pluto Press (UK), October 1999, hardcover, 176 pages, ISBN 0-7453-1276-4; 2nd edition with new introduction by Norton Mezvinsky, trade paperback July 2004, 224 pages
References
Notes
- ^ Hitchens acknowledged a personal debt to Shahak, one of several people who "had to undergo considerable intellectual trial and evince notable courage, in order to break with the faith of their tribes", for having introduced him to the thinking of Spinoza.[16]
- ^ "So now, one can read quite freely—and Jewish children are actually taught—passages such as that, which commands every Jew, whenever passing near a cemetery, to utter a blessing if the cemetery is Jewish, but to curse the mothers of the dead if it is non-Jewish."[33]
- ^ "Other prayers or religious acts, as interpreted by the Cabbalists, are designed to deceive various angels (imagined as minor deities with a measure of independence) or to propitiate Satan... both before and after a meal, a pious Jew ritually washes his hands, uttering a special blessing. On one of these two occasions he is worshiping God, by promoting the divine union of Son and Daughter; but on the other he is worshiping Satan, who likes Jewish prayers and ritual acts so much that, when he is offered a few of them, it keeps him busy for a while, and he forgets to pester the divine Daughter."[34]
Citations
- ^ a b c d e f Warschawski 2001.
- ^ Adams 2001, "Born in 1933 into a cultured Jewish family in Warsaw ...".
- ^ Shahak & Ash 1987, "I was born in Warsaw and was in the Warsaw Ghetto almost till the end".
- ^ a b c d e f g h i Pallis 2001.
- ^ a b O'Dwyer 2001.
- ^ Pallis 2001, "After setbacks—he was rejected as 'too weedy' when he volunteered for a kibbutz—he became a model citizen.".
- ^ a b c d Adams 2001.
- ^ a b c d Hitchens 2001.
- ^ a b c d e f g Mezvinsky 2001.
- ^ Hitchens 2001, "He had no heroes and no dogmas and no party allegiances. If he admitted to any intellectual model, it would have been Spinoza.".
- ^ Cooley 2015, p. 217.
- ^ O'Dwyer 2001, "He was known by other names: Israel basher, self-hating Jew, traitor, enemy of the people. The entire lexicon of standard if unimaginative Israeli abuse was thrown at him, accompanied by calls to have him dismissed from the university or barred from leaving the country (to prevent him attacking it abroad). […] When he was branded (like many Jewish critics of Israel) with the old cliche of 'self-hating Jew', he always responded with his first-hand knowledge of the price of being a Jew. 'That is a Nazi expression. The Nazis called Germans who defended Jewish rights self-hating Germans.'".
- ^ a b c d e f g h i Rickman 2009.
- ^ Davis 1972, p. 66.
- ^ Richman 1989.
- ^ Hitchens 2011, p. 285.
- ^ Shahak & Mezvinsky 2004, p. 23.
- ^ Shahak & Mezvinsky 2004, p. xxi.
- ^ a b c Segev 2007, pp. 99–100.
- ^ Bogdanor 2006, p. 121.
- ^ a b c d Boteach 2008.
- ^ The Times 1999.
- ^ Jakobovits 1966, pp. 58–65.
- ^ a b Schwartz 2002, p. 19.
- ^ Jakobovits 1966, p. 59.
- ^ Falk 1997, pp. 47–53: "It is incumbent upon the State of Israel to appear as a kingdom of mercy and not to be stringent in applying the [Jewish] law. While I dissociate myself from the methods of action of Dr. Israel Shahak, who invented the case of a Gentile who was not given treatment on the Sabbath, it was this fiction that led Chief Rabbi Unterman to issue a ruling permitting the violation of the Sabbath in order to save the life of a Gentile. While no explicit permit has yet been discovered concerning prohibitions stated in the Torah itself. perhaps this was the opening of a new page in our attitude towards righteous Gentiles and non-Jews in general, the culmination to be hoped for being that there will be no gulf between moral feeling on the one hand and the Halakha on the other.'".
- ^ Shahak 2002, pp. 4–5.
- ^ Hitchens 1997, p. xi.
- ^ Fisk 1997.
- ^ a b Shahak, Israel. Jewish History, Jewish Religion: The Weight of Three Thousand Years. United Kingdom, Pluto Press, 1994.
- ^ Said 2002, pp. ix–xiv.
- ^ a b Cohn 1994, pp. 28–29.
- ^ Shahak 1994, pp. 23–24.
- ^ Shahak 2002, p. 34.
- ^ Shahak 2002, pp. 23–24.
- S2CID 164310024.
- ^ Jakobovits 1966.
- ^ Bogdanor 2006, p. 119.
- ^ Alexander.
- ^ Bogdanor 2006, p. 122.
- ^ Cohn 1995, p. 18.
- ^ Ottolenghi 2006.
- ^ a b Katzman 2001.
- ^ Genizi 2002, p. 94.
- ^ Vidal 2002, p. 4.
- ^ Cockburn 2001.
- ^ Brownfeld 2001.
Sources
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- Alexander, Ari. "Israel and Anti-Gentile Traditions". MyJewishLearning.com. p. 71.
- ISBN 978-0-915-59773-4.
- Bogdanor, Paul (2006). "Chomsky's Ayatollahs". In Alexander, Edward; Bogdanor, Paul (eds.). The Jewish Divide Over Israel: Accusers and Defenders. ISBN 978-0-7658-0327-6.
- Boteach, Shmuley (4 February 2008). "Christopher Hitchens and the racist Jewish court". The Jerusalem Post. p. 71.
- Brownfeld, Allen C. (October 2001). "With Israel Shahak's Death, A Prophetic Voice Is Stilled". Washington Report on Middle East Affairs. p. 71.
- Cockburn, Alexander (13 July 2001). "Remembering Israel Shahak". Antiwar.com.
- Cohn, Werner (Autumn 1994). "The Jews are Bad!". Vol. 42, no. 3. Israel Horizons.
- ISBN 978-0-964-58970-4.
- ISBN 9781317444510.
- JSTOR 2535663.
- Falk, Ze'ev (3 December 1997). Rubinstein, Arieh (ed.). "Gentile and Stranger in Jewish Law". Steps. Movement for Torah Judaism: 47–53.
- Fisk, Robert (3 December 1997). "Religion in the Middle East: the fundamental problem". The Independent.
- Genizi, Haim (2002). The Holocaust, Israel, and Canadian Protestant Churches. ISBN 978-0-773-57039-9.
- ISBN 978-0-745-31151-7.
- Hitchens, Christopher (23 July 2001). "Israel Shahak, 1933-2001". The Nation.[permanent dead link]
- ISBN 978-0-446-56896-8.
- ISBN 978-0-771-041433.
- "In memory of Lord Jakobovits - A Sage in the Tradition of the Prophets". The Times. 1 November 1999.
- JSTOR 23256002.
- Katzman, Avi (17 July 2001). "Prof. Israel Shahak, Scourge of Nationalists, Laid to Rest". Haaretz.
- Mezvinsky, Norton (September 2001). "In Memoriam: Israel Shahak (1933-2001)". Washington Report on Middle East Affairs.
- O'Dwyer, Thomas (12 July 2001). "Scourge of Everyone". Haaretz.
- The National Review.
- Pallis, Elfi (6 July 2001). "Israel Shahak Belsen survivor who attacked Israel's treatment of Palestinians". The Guardian.
- Posner, Laurence (17 September 1999). "Anti-Semitic Groups Maintain Talmud Websites". The Jewish Journal.
- Richman, Sheldon L. (June 1989). "Review of Anti-Zionism: Analytical Reflections". Washington Report on Middle East Affairs.
- Rickman, Dan (17 May 2009). "Israel Shahak: a voice of controversy". The Guardian.
- JSTOR j.ctt183q63d.4.
- ISBN 978-1-930051-87-4.
- ISBN 978-1-429-91167-2.
- Shahak, Israel; Ash, Timothy Garton (29 January 1987). "Israel Shahak: a voice of controversy". The New York Review of Books.
- Shahak, Israel (1994). Jewish History, Jewish Religion: The Weight of Three Thousand Years. ISBN 978-0-7453-0819-7.
- Shahak, Israel (2002) [First published 1994]. Jewish History, Jewish Religion: The Weight of Three Thousand Years. ISBN 978-0-745-30819-7.
- Shahak, Israel; Mezvinsky, Norton (2004). Jewish Fundamentalism in Israel. Pluto Press.
- Student, Gil (2001). "Shabbat and Gentile Lives". Musar movement.
- "Sweden". Antisemitism and Xenophobia Today. Institute for Jewish Policy Research. December 1996. Archived from the original on 7 February 2012.
- "The Talmud in Anti-Semitic Polemics" (PDF). Anti-Defamation League. Archived from the original (PDF) on 5 August 2010. (199 KB), Anti-Defamation League, February 2003.
- ISBN 978-0-745-30819-7.
- Warschawski, Michel (Summer 2001). "The Last Israeli Liberal: Remembering Israel Shahak (1933-2001)". Journal of Palestine Studies (13): 32.
External links
- Quotations related to Israel Shahak at Wikiquote