Some wisdom from the Boyarin brothers

"The solution of Zionism-that is, Jewish state hegemony, except insofar as it represented an emergency and temporary rescue operation- seems to us the subversion of Jewish culture and not its culmination. It represents the substitution of a European, Western cultural-political formation for a traditional Jewish one that has been based on a sharing, at best, of political power with others and that takes on entirely other meanings when combined with political hegemony.
"Let us begin with two concrete examples. Jewish resistance to assimilation and annihilation within conditions of Diaspora, to which we will return below, generated such practices as communal charity in the areas of education, feeding, providing for the sick, and the caring for Jewish prisoners, to the virtual exclusion of others. While this meant at least that those others were not subjected to attempts to Judaize them-that is, they were tolerated, and not only by default of lack of Jewish power-it also meant that Jewish resources were not devoted to the welfare of humanity at large but only to one family. Within Israel, where power is concentrated almost exclusively in Jewish hands, this discursive practice has become a monstrosity whereby an egregiously disproportionate measure of the resources of the state is devoted to the welfare of only one segment of the population. A further and somewhat more subtle and symbolic example is the following. That very practice mentioned above, the symbolic expression of contempt for places of worship of others, becomes darkly ominous when it is combined with temporal power and domination-that is, when Jews have power over places of worship belonging to others. It is this factor that has allowed the Israelis to turn the central Mosque of Beersheba into a museum of the Negev and to let the Muslim cemetery of that city to fall into ruins.33 Insistence on ethnic speciality, when it is extended over a particular piece of land, will inevitably produce a discourse not unlike the Inquisition in many of its effects."

"The inequities-and worse-in Israeli political, economic, and social practice are not aberrations but inevitable consequences of the inappropriate application of a form of discourse from one historical situation to another.
"For those of us who are equally committed to social justice and collective Jewish existence, some other formation must be constituted. We suggest that an Israel that reimports diasporic consciousness-a consciousness of a Jewish collective as one sharing space with others, devoid of exclusivist and dominating power-is the only Israel that could answer Paul's, Lyotard's, and Nancy's call for a species-wide care without eradicating cultural difference.35 Reversing A. B. Yehoshua's famous pronouncement that only in a condition of political hegemony is moral responsibility mobilized, we would argue that the only moral path would be the renunciation of Jewish hegemony qua Jewish hegemony.36 This would involve first of all complete separation of religion from state, but even more than that the revocation of the Law of Return and such cul- tural, discursive practices that code the state as a Jewish state and not a multinational and multicultural one. The dream of a place that is ours founders on the rock of realization that there are Others there just as there are Others in Poland, Morocco, and Ethiopia. Any notion, then, of redemption through Land must either be infinitely deferred (as the Neturei Karta understands so well) or become a moral monster. Either Israel must entirely divest itself of the language of race and become truly a state that is equally for all of its citizens and collectives or the Jews must divest themselves of their claim to space. Race and space together form a deadly discourse. Genealogy and territorialism have been the problematic and necessary (if not essential) terms around which Jewish identity has revolved. In Jewish history, however, these terms are more obviously at odds with each other than in synergy. This allows a formulation ofJewish identity not as a proud resting place (hence not as a form of integrism or nativism) but as a perpetual, creative, diasporic tension. In the final section of this paper, then, we would like to begin to articulate a notion of Jewish identity that recuperates its genealogical moment-family, history, memory, and practice-while it problematizes claims to autochthony and indigenousness as the material base of Jewish identity."

"We want to propose a privileging of Diaspora, a dissociation of ethnicities and political hegemonies as the only social structure that even begins to make possible a maintenance of cultural identity in a world grown thoroughly and inextricably interdependent. Indeed, we would suggest that Diaspora, and not monotheism, may be the most important contribution that Judaism has to make to the world, although we would not deny the positive role that monotheism has played in making Diaspora possible.50 Assimilating the lesson of Diaspora, namely that peoples and lands are not naturally and organically connected, could help prevent bloodshed such as that occurring in Eastern Europe today." - and elsewhere.