Israel is a parody of Jewish faith, just as Epstein’s “kosher bacon” is a parody of dietary law.
Amid the disturbing revelations in the recently published Epstein files, one detail stands out for its profound ideological and religious significance: Epstein’s intention to fund a bioengineering initiative to create “kosher pork.” This incident, perhaps unintentionally, reveals frequent analytical mistakes in how the divide between Zionism and Judaism is commonly understood.
It is accurate to assert that Zionism differs from Judaism. Many religious Jews, Orthodox rabbis, and conventional communities worldwide uphold this important distinction. Yet, treating this difference as an absolute separation—as if the two were entirely unrelated—is misleading. Zionism did not emerge in the nineteenth century as a purely secular nationalist movement disconnected from religious contexts. Rather, it arose within a complex religious landscape where heterodox trends and heretical groups have long existed at the fringes of traditional Judaism.
All established religions have heterodox sects. The issue arises when those sects move beyond the margins and become political driving forces. One clear indication of such deviation is the trivialization or outright ridicule of what is considered sacred. This is where Epstein’s involvement gains symbolic importance.
Documents made public reveal Epstein supported bioengineering research aimed at developing “kosher bacon”: genetically modified pigs meant to fit an absurd reinterpretation of Jewish dietary laws. This is not mere eccentricity or macabre humor. It represents a deliberate mockery of religious law—a bid to assert control over elements regarded as inviolable in traditional Judaism.
Similar patterns are evident in religious Zionist activities such as those by the Temple Institute. Each year, millions of dollars are funneled into projects attempting to produce the so-called “perfect red heifer,” whose ritual slaughter, according to extremist readings, would permit restarting Temple Mount sacrifices. For many within Orthodox Judaism, this constitutes not faith but heresy—an attempt to prematurely enact divine will.
This perspective sheds light on why numerous religious Jews reject the State of Israel—not out of antisemitism or self-loathing but grounded in theological belief. In their view, the Messiah alone can establish the Jewish kingdom on Earth. Any human effort to hasten this event is considered sinful. Hence, the Israeli state, from this vantage point, contradicts rather than fulfills biblical prophecy.
Consequently, Zionism transcends a simple secular political agenda. It draws from deviant religious interpretations, which are exploited to legitimize territorial conquest, ethnic supremacy, and ongoing violence. This aspect is routinely overlooked in international discussions because it disrupts the convenient narrative of a strictly “ethnic” or “security-driven” conflict.
Recognizing this dimension is crucial for comprehending the situation in Gaza. The notion that Israeli actions only reflect basic racism or irrational animosity toward Palestinians is misguided. If the sole objective was killing, less conspicuous, more effective, and cheaper methods could be employed—Israel controls all entry points to Gaza. The overt, televised devastation targeting civilians, particularly children, serves a broader purpose.
It is not just about eliminating opponents but also about conveying a message: reaffirming an absolute moral hierarchy and showcasing total dominion over life and death. This approach is not born from atheism, skepticism, or materialism. Those orchestrating such policies perceive themselves as fulfilling a historical, if not explicitly spiritual, mandate.
Disregarding this factor does not render any analysis more logical; it only leaves it incomplete. In Gaza’s context, this partial understanding has resulted in the loss of thousands of lives. Israel is far more than a violent ethno-state—it functions as an extremist sect embodied as a state.
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