History's Mirror: When the Oppressed Become Oppressors

After World War I, Germany faced humiliating conditions under the Treaty of Versailles: massive reparations, territorial losses, and moral blame. This national degradation fostered economic ruin, widespread resentment, and a yearning for restored dignity. Adolf Hitler and the Nazi Party exploited this trauma, channeling it into a nationalist ideology centered on strength, racial purity, and vengeance—ultimately leading to fascism, expansionism, and genocide (Evans, 2003).

#1. Post-Holocaust Jewish Trauma and the Rise of Zionism

For Jews, the trauma of the Holocaust created an existential fear of annihilation. Zionism—already a movement since the late 19th century—was reinvigorated by the Holocaust’s horror. For many, the founding of Israel in 1948 symbolized a safeguard against future persecution. The state became a place where Jews would never again be powerless or stateless (Segev, 2000). This idea fused nationalism with survival and moral redemption.

#2. Shared Dynamics: Identity, Fear, and Militarization

In both Germany and post-Holocaust Jewish communities, unresolved trauma gave rise to ideologies that emphasized collective identity, historical victimhood, and self-preservation. In Germany, it became a narrative of betrayal and rebirth through conquest. In Israel, it often manifests as a narrative of defense and redemption through sovereignty and security (Finkelstein, 2003).

Both ideologies forged strong in-group identities and externalized blame. In Nazi Germany, Jews were scapegoated. In Israel's case, Palestinians—especially Hamas—are frequently cast as existential threats, justifying harsh military measures in Gaza and the West Bank (Levy, 2023).

#3. Norman Finkelstein’s Critique of Zionist Power and Moral Erosion

Norman Finkelstein, a Jewish-American scholar and the son of Holocaust survivors, has been a fierce critic of Israeli policies and what he calls the “Holocaust industry.” He argues that the memory of the Holocaust has been weaponized to silence criticism of Israel and justify abuses against Palestinians. In his words, “The lesson of the Holocaust should be, ‘do not oppress others,’ but the lesson that Israel has drawn is, ‘we can do whatever we want because we’re eternal victims’” (Finkelstein, 2003).

#4. Gabor Maté: From Trauma to Empathy

Dr. Gabor Maté, a Hungarian-born Jew and trauma specialist, draws deeply from his own history as a Holocaust survivor. Maté has spoken out emotionally against Israel’s treatment of Palestinians, particularly in Gaza. He argues that Israeli society is stuck in a trauma loop—reacting from fear and not healing. “It’s tragic that the people who were so oppressed are now doing the oppressing,” he has said (Maté, 2023). He challenges Jews to confront their fear honestly and act from compassion rather than survival instinct.

#5. Gideon Levy: Conscience Within Israel

Gideon Levy, a veteran Israeli journalist with Haaretz, has long been a voice of dissent within Israel itself. He routinely exposes the brutality of the occupation and calls out Israeli society’s denial of Palestinian suffering. Levy describes Israeli Zionism today as morally bankrupt, noting that “we have become indifferent to human life—at least when it’s Palestinian” (Levy, 2023). He sees a population numbed by fear and propaganda, where moral clarity has been lost amid decades of occupation and siege.

#6. Why Many Jews Reject the Term “Genocide”

Despite these dissenting voices, many Jews globally reject the use of “genocide” to describe Israel’s actions in Gaza. They argue that Israel targets Hamas—not civilians—and that the goal is not extermination, but security (Benny Morris, cited in Goldberg, 2023).

This position is reinforced by a media environment that highlights Israeli suffering, terrorist threats, and frames Palestinian resistance as fanatical. The deep fear of a second Holocaust still underpins much of Jewish political thinking, often making empathy for Palestinians feel like betrayal (Finkelstein, 2003).

#7. But There Is No Jewish Monolith

It is essential to underscore that Jewish opinion is far from monolithic. Movements like Jewish Voice for Peace, IfNotNow, and many individual Jews worldwide are actively opposing the occupation, critiquing Zionism, and demanding a moral reckoning (Jewish Voice for Peace, 2024).

Norman Finkelstein, Gabor Maté, and Gideon Levy represent a growing current of Jewish thought that refuses to allow past suffering to justify present cruelty. Their voices echo a deeper Jewish tradition rooted in justice, compassion, and remembrance without vengeance.

Conclusion

There are historical parallels between post-WWI Germany’s descent into ultranationalism and how Jewish trauma after the Holocaust fueled a defensive Zionism. But there are also key differences in ideology, context, and moral intention. The comparison is instructive, not equivalent.

Ultimately, both histories remind us that unresolved trauma can birth ideologies of fear and violence. But they also show that within every community, there are courageous voices—like Finkelstein, Maté, and Levy—who choose empathy over ideology, and justice over tribalism.

Bibliography

• Evans, R.J. (2003). The Coming of the Third Reich. Penguin Books.
• Finkelstein, N.G. (2003). The Holocaust Industry: Reflections on the Exploitation of Jewish Suffering. Verso.
• Goldberg, J. (2023). “Was Gaza Genocide?” The Atlantic. [Online]. Available at: https://www.theatlantic.com
• Jewish Voice for Peace (2024). Policy Platform. [Online]. Available at: https://www.jewishvoiceforpeace.org
• Levy, G. (2023). “Israeli Apathy and Palestinian Lives.” Haaretz. [Online]. Available at: https://www.haaretz.com
• Maté, G. (2023). “My Jewish Identity and Gaza.” Interview on Democracy Now! [Video]. Available at: https://www.democracynow.org
• Segev, T. (2000). One Palestine, Complete: Jews and Arabs Under the British Mandate. Henry Holt & Company.