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The essence of Zionism: a metaphysical and historical analysis Alexander Dugin argues that Zionism is the heretical rebellion of Judaism, where Jews declare themselves God, take over the Holy Land by force and plunge tradition into an apocalyptic upheaval. In the modern world, the Middle East remains the epicentre of geopolitical conflicts, intersecting the interests of various forces, such as Islam, Judaism and world powers. Special attention is paid to Zionism as a state ideology of Israel, which, in the opinion of many analysts, carries an eschatological dimension linked to the end of time. Like any religion, Judaism is a complex phenomenon that encompasses metaphysics, history and philosophy, with numerous interpretations that sometimes contradict each other. We will examine how Zionism is integrated into this tradition and why it can be perceived as its continuation and, at the same time, its rebuttal. Judaism, as a religion, is linked to the idea that Jews are the chosen people: *Principally in a religious sense, because this people were chosen to remain faithful to the one God at a time when other nations, according to Judaism, had departed from this monotheism, * and to wait for his messenger, the Messiah (Mashiach), who will be crowned King of Israel and Ruler of the world. The Hebrew word mashiach means "unshocked" or unhappy for royalty. The same Greek word is Christos. But Christianity is based on the conviction that the Messiah has already come into the world. That's our religion. The fundamental difference with Judaism lies in the fact that the Jews believe that the Messiah has not yet come and do not recognize Jesus Christ as the Messiah. This is the fundamental distinction. Then there is an extremely interesting point. According to the Jewish religion, Jews went into exile at the beginning of the first millennium, in the 1970s d. C. (the fourth exile). This came after the Romans carried out a punitive operation against the rebel province. The Second Temple was destroyed. The Jews left Palestine (the Holy Land). And so began the era of two thousand years of dispersion. This era has a religious meaning, as detailed in Jewish tradition. The purpose of the dispersion is to atone for the sins of Israel accumulated in previous historical stages. If this atonement is genuine and repentance (teshuvah) is profound, according to Jewish tradition, the Shift will appear as a blessing of the Jewish God for the works of his chosen people. In such a case, the appearance of the Shift will be a heavenly sign for the return of the Jews to Israel, the establishment of an independent state and the construction of the Third Temple in Jerusalem, in the place where the destroyed Second Temple was located. In principle, the most consequential representatives of this Jewish approach are certain fundamentalists of the Neturei Karta movement or the Jasim of Satmar, who say something like: Our Jewish God commanded us to endure the hardships of exile; let us wait for its end, let us excite our sins, and when the Masakh arrives (but not before), we will return to Israel, the Promised Land. They are based on the fact that the Talmud contains a clear ban on the mass return to Palestine before the arrival of the Mashiach, and especially against its realization by force. The Talmud strongly forbids and affirms it: first the Mashiah, then the return to Israel, and no other option. Here comes a question: how, then, was the State of Israel created when, apparently, the Shift has not yet arrived? Not even the most extremist Zionists claim that it has arrived. To understand how it happened that the modern State of Israel completely contradicts the Jewish religion in its Orthodox and Talmudic formulation, we must go deeper and go back to at least the seventeenth century, to the time of the Sabbatai Zevi pseudomessiah. As Gershom Scholem writes, he was the first precursor of Zionism. Sabbatai Zevi declared that he himself was the Shift and therefore the Jews now had the right to return to the Promised Land. Sabbatai Zevi had a tragic end. When he presented himself to the Ottoman Sultan demanding that Palestine be handed over to him as Messiah, he said to you: Do I have another proposal for you, Mr. Sabbatai Zevi: If you keep saying this nonsense, I'll cut off your head. But if you want to survive, accept Islam immediately. At that point, Sabbatai Zevi made a strange gesture. He put on a turban and said, "You are right, you win; I am not the Messiah; let me preach Islam."