There is a breathtaking hypocrisy in watching people quote תהלים (Tehillim) about ציון (Tzion – Zion), ירושלים (Yerushalayim – Jerusalem), and the restoration of ישראל (Yisrael) while simultaneously rejecting the very covenant, nation, and theology those verses describe.
Tehillim 69:36 states plainly:
כי אלהים יושיע ציון ויבנה ערי יהודה
“For G-D will save Zion and rebuild the cities of Judah.”
Not metaphorical Judah.
Not a replacement nation.
Not a spiritualised abstraction.
Not Rome.
Not a church.
Not a movement that elevates a man into divinity.
Judah (יהודה) means Judah.
Zion (ציון) means Zion.
Israel (ישראל) means Israel.
The text is neither vague nor symbolic in the way later religions attempt to force it to become.
And yet, across the world, millions who accuse Jews of “colonialism” or condemn Zionism without hesitation will quote Jewish scripture the moment it emotionally benefits them.
Others wrap themselves in the language of Zion while simultaneously promoting doctrines utterly incompatible with the Torah itself.
This is the extraordinary contradiction of our age:
The same world that often condemns the Jewish return to its homeland will sing songs about Zion, quote verses about Jerusalem, and invoke the “G-D of Israel” while rejecting the eternal covenant with Israel and replacing the indivisible Oneness of G-D with the elevation of flesh and blood into divinity.
The Torah could not be clearer:
שמע ישראל יהוה אלהינו יהוה אחד
“Hear O Israel, the L-RD is our G-D, the L-RD is One.”
Not three.
Not incarnated.
Not divided into forms.
Not born as a man.
One.
Judaism does not merely reject idolatry as an error among many. It rejects it as the central corruption of mankind. The entire struggle of אברהם (Avraham – Abraham) was against a world desperate to worship created things instead of the Creator.
And yet today, people quote the prophets of Israel while following systems that place a human being into the realm of the Divine itself.
One cannot honestly claim devotion to Zion while severing Zion from Torah.
One cannot proclaim love for Jerusalem while denying the covenantal identity of the Jewish people.
One cannot authentically invoke the words of דוד המלך (David HaMelech – King David) while simultaneously advancing theology that David himself would have recognised as foreign worship.
Even more astonishing is the modern political hypocrisy.
When Jews say “Zion,” the world often hears nationalism, racism, or conquest.
When others say “Zion,” it suddenly becomes poetic, spiritual, noble, and universal.
But the Torah does not permit this selective reinterpretation.
Zion belongs to the covenant of Israel. Jerusalem is the eternal capital of the Jewish people.
The Tanakh speaks repeatedly and unapologetically about the ingathering of the exiles, the rebuilding of Judah, and the restoration of Jewish sovereignty in the land promised by G-D.
This is not extremism.
It is simply what the text says.
The world is comfortable quoting Jewish scripture so long as Jews themselves are removed from the centre of it.
But the moment Jews return to Zion physically, nationally, politically, and spiritually, suddenly the same verses become inconvenient.
That is not theology.
That is hypocrisy.
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