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Double standard on Holocaust denial – Opinion – Jerusalem Post

Posted By on December 8, 2017

Donald Trump welcomes Mahmoud Abbas to White House in Washington , May 3, 2017. (photo credit: REUTERS)

A French political leader who referred sympathetically to a prominent Holocaust denier has been forced to resign in disgrace.

But a Palestinian political leader who referred sympathetically to the same Holocaust denier was welcomed at the White House this week. Why the double standard? Jean-Francois Jalkh, leader of Frances National Front party, resigned in disgrace on April 28 after it was revealed that in a 2000 interview he said it was impossible for the Nazis to have carried out mass murder with poison gas. As his source, Jalkh cited the convicted Holocaust denier Robert Faurisson, whom he described as trustworthy.

Palestinian Authority leader Mahmoud Abbas has referred to Faurisson in similar terms, in a bizarre and disturbing book that Abbas wrote in 1983 called The Other Side: The Secret Relations Between Nazism and the Leadership of the Zionist Movement.

The central thesis of the book, which Abbas wrote as his doctoral dissertation at Moscow University, is that David Ben-Gurion and other Zionist leaders collaborated with Hitler and wanted the Nazis to kill Jews, because having more victims meant greater rights and stronger privilege to join the negotiating table for dividing the spoils of war once it was over.

The real number of Jews murdered by the Nazis was much lower than six million and might well have been below one million, Abbas wrote. Many scholars have debated the figure of six million and reached stunning conclusions fixing the number of Jewish victims at only a few hundred thousand.

One of the alleged authorities whom Abbas cited was the same Holocaust denier at the center of the recent controversy in France. In a scientific study published by the French professor Robert Faurisson, he challenges the existence of gas chambers which served the purpose of killing living Jews, Abbas wrote. He claims that the gas chambers were only used to burn corpses, out of fear of spreading plagues and viruses. It would not take a great effort in order to prove and document this aspect of the truth.

Not only has Abbas never disavowed what he wrote in his book, he has reaffirmed it. In a January 21, 2013 interview with the Lebanese television station Al-Mayadeen, Abbas was asked about his Holocaust writings. I challenge anyone to deny the relationship between Zionism and Nazism before World War II, Abbas responded, adding that he has 70 more books that I still havent published that supposedly would prove his claims.

Back in 2003, there were rumors that Abbas might visit Israel. Writing in The Jerusalem Post, Isaac Herzog (then a member of Knesset from the Labor Party, today leader of its successor, the Zionist Union) called for any such visit to include a public apology and correction by Abbas for his 1983 Holocaust book. Abbass intolerable accusation against Jewish and Zionist leaders needed to be explicitly retracted, Herzog insisted.

Herzogs point is equally relevant today. The hope of achieving genuine peace rests on the willingness of the PA leadership to sincerely reject the anti-Israel and anti-Jewish hatred of the past. Every time a PA official or media outlet denies, minimizes, or distorts the Holocaust (including comparisons of Israel to the Nazis), they are stoking the old flames of hatred that were supposed to have been extinguished with the signing of the Oslo accords in 1993.

In France, the National Fronts Jean-Francois Jalkh was compelled to resign because the force of public opinion made it clear that he had crossed a line. Civilized society does not tolerate Holocaust deniers. It should not tolerate Abbass version of Holocaust denial, either.The author is founding director of The David S. Wyman Institute for Holocaust Studies and author or editor of 16 books about the Holocaust and Jewish history.

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Double standard on Holocaust denial – Opinion – Jerusalem Post

About the Holocaust Denial on Trial Project | Holocaust …

Posted By on December 8, 2017

Dr. Deborah E. Lipstadt is Dorot Professor of Modern Jewish and Holocaust Studies at Emory University in Atlanta.

Lipstadt was a historical consultant to the United States Holocaust Memorial Museum and helped design the section of the Museum dedicated to the American Response to the Holocaust. On April 11, 2011, the 50th anniversary of the start of the Eichmann trial, Lipstadt gave a public address at the State Department on the impact of the trial.

She has held and currently holds a presidential appointment to the United States Holocaust Memorial Council (from Presidents Clinton and Obama) and was asked by President George W. Bush to represent the White House at the 60th anniversary of the liberation of Auschwitz.

In addition to Denying the Holocaust andDenial: History on Trial, Lipstadt has authored several books.Her fifth book, Holocaust: An American Understanding, was recently released by Rutgers University Press.

Her previous book, The Eichmann Trial, (Schocken/Nextbook Series) commemoratesthe 50th anniversary of the Eichmann trial.Publishers Weekly,called it a penetrating and authoritative dissection of a landmark case and its aftereffects. The New York Times Book Review described Lipstadt as having done a great service by [ . . . ] recovering the event as a gripping legal drama, as well as a hinge moment in Israels history and in the worlds delayed awakening to the magnitude of the Holocaust. The Wall Street Journal described the book as a thoughtfully researched and clearly written account of the courtroom proceedings and of the debates spurred by the trial.

She has also published Beyond Belief: The American Press and the Coming of the Holocaust(Free Press, 1986), which surveys what the American press wrote about the persecution of the Jews in the years 19331945.

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About the Holocaust Denial on Trial Project | Holocaust …

What is Zionism? – Everything you need to know about Israel …

Posted By on December 7, 2017

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Zionism is Israel’s national ideology. Zionists believe Judaism is a nationality as well as a religion, and that Jews deserve their own state in their ancestral homeland, Israel, in the same way the French people deserve France or the Chinese people should have China. It’s what brought Jews back to Israel in the first place, and also at the heart of what concerns Arabs and Palestinians about the Israeli state.

Jews often trace their nationhood back to the biblical kingdoms of David and Solomon, circa 950 BC. Modern Zionism, building on the longstanding Jewish yearning for a “return to Zion,” began in the 19th century right about the time that nationalism started to rise in Europe. A secular Austrian-Jewish journalist, Theodor Herzl, was the first to turn rumblings of Jewish nationalism into an international movement around 1896.

Herzl witnessed brutal European anti-Semitism firsthand, and became convinced the Jewish people could never survive outside of a country of their own. He wrote essays and organized meetings that spurred mass Jewish emigration from Europe to what’s now Israel/Palestine. Before Herzl, about 20,000 Jews lived there; by the time Adolf Hitler came to power in Germany, the number was about eight times that.

Though Zionists all agree that Israel should exist, they’ve long disagreed on what its government should look like. In the most general terms, the Zionist left, which dominated the country’s politics until the late 1970s, is inclined to trade Israeli-controlled land for peace with Arab nations, wants more government intervention in the economy, and prefers a secular government over a religious one. The Zionist right, which currently enjoys commanding positions in the Israeli government and popular opinion, tends to be more skeptical of “land-for-peace” deals, more libertarian on the economy, and more comfortable mixing religion and politics.

Arabs and Palestinians generally oppose Zionism, as the explicitly Jewish character of the Israeli state means that Jews have privileges that others don’t. For instance, any Jew anywhere in the world can become an Israeli citizen, a right not extended to any other class of person. Arabs, then, often see Zionism as a species of colonialism and racism aimed at appropriating Palestinian land and systematically disenfranchising the Palestinians that remain. Arab states actually pushed through a UN General Assembly resolution labeling Zionism “a form of racism and racial discrimination” in 1975, though it was repealed 16 years later.

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What is Zionism? – Everything you need to know about Israel …

Zionism – mobile Wiki

Posted By on December 7, 2017

Zionism (Hebrew: Tsiyyonut[tsijonut] after Zion) is the national movement of the Jewish people that supports the re-establishment of a Jewish homeland in the territory defined as the historic Land of Israel (roughly corresponding to Canaan, the Holy Land, or the region of Palestine). Modern Zionism emerged in the late 19th century in Central and Eastern Europe as a national revival movement, both in reaction to newer waves of antisemitism and as an imitative response to other exclusionary nationalist movements. Soon after this, most leaders of the movement associated the main goal with creating the desired state in Palestine, then an area controlled by the Ottoman Empire.

Until 1948, the primary goals of Zionism were the re-establishment of Jewish sovereignty in the Land of Israel, ingathering of the exiles, and liberation of Jews from the antisemitic discrimination and persecution that they experienced during their diaspora. Since the establishment of the State of Israel in 1948, Zionism continues primarily to advocate on behalf of Israel and to address threats to its continued existence and security.

A religious variety of Zionism supports Jews upholding their Jewish identity defined as adherence to religious Judaism, opposes the assimilation of Jews into other societies, and has advocated the return of Jews to Israel as a means for Jews to be a majority nation in their own state. A variety of Zionism, called cultural Zionism, founded and represented most prominently by Ahad Ha’am, fostered a secular vision of a Jewish “spiritual center” in Israel. Unlike Herzl, the founder of political Zionism, Ahad Ha’am strived for Israel to be “a Jewish state and not merely a state of Jews”.

Advocates of Zionism view it as a national liberation movement for the repatriation of a persecuted people residing as minorities in a variety of nations to their ancestral homeland. Critics of Zionism view it as a colonialist, racist and exceptionalist ideology that led advocates to violence during Mandatory Palestine, followed by the exodus of Palestinians, and the subsequent denial of their right to return to property lost during the 1948 war.


The term “Zionism” is derived from the word Zion (Hebrew: ,Tzi-yon), referring to Jerusalem. Throughout eastern Europe in the late 19th century, numerous grassroots groups were promoting the national resettlement of the Jews in their homeland, as well as the revitalization and cultivation of the Hebrew language. These groups were collectively called the “Lovers of Zion” and were seen to encounter a growing Jewish movement toward assimilation. The first use of the term is attributed to the Austrian Nathan Birnbaum, founder of a nationalist Jewish students’ movement Kadimah; he used the term in 1890 in his journal Selbstemanzipation (Self Emancipation).

The common denominator among all Zionists is the claim to Eretz Israel as the national homeland of the Jews and as the legitimate focus for Jewish national self-determination. It is based on historical ties and religious traditions linking the Jewish people to the Land of Israel. Zionism does not have a uniform ideology, but has evolved in a dialogue among a plethora of ideologies: General Zionism, Religious Zionism, Labor Zionism, Revisionist Zionism, Green Zionism, etc.

After almost two millennia of the Jewish diaspora residing in various countries without a national state, the Zionist movement was founded in the late 19th century by secular Jews, largely as a response by Ashkenazi Jews to rising antisemitism in Europe, exemplified by the Dreyfus affair in France and the anti-Jewish pogroms in the Russian Empire. The political movement was formally established by the Austro-Hungarian journalist Theodor Herzl in 1897 following the publication of his book Der Judenstaat (The Jewish State). At that time, the movement sought to encourage Jewish migration to Ottoman Palestine.

“I believe that a wondrous generation of Jews will spring into existence. The Maccabeans will rise again. Let me repeat once more my opening words: The Jews who wish for a State will have it. We shall live at last as free men on our own soil, and die peacefully in our own homes. The world will be freed by our liberty, enriched by our wealth, magnified by our greatness. And whatever we attempt there to accomplish for our own welfare, will react powerfully and beneficially for the good of humanity.”

Although initially one of several Jewish political movements offering alternative responses to assimilation and antisemitism, Zionism expanded rapidly. In its early stages, supporters considered setting up a Jewish state in the historic territory of Palestine. After World War II and the destruction of Jewish life in Central and Eastern Europe where these alternative movements were rooted, it became dominant in the thinking about a Jewish national state.

Creating an alliance with Great Britain and securing support for some years for Jewish emigration to Palestine, Zionists also recruited European Jews to immigrate there, especially Jews who lived in areas of the Russian Empire where anti-semitism was raging. The alliance with Britain was strained as the latter realized the implications of the Jewish movement for Arabs in Palestine but the Zionists persisted. The movement was eventually successful in establishing Israel on May 14, 1948 (5 Iyyar 5708 in the Hebrew calendar), as the homeland for the Jewish people. The proportion of the world’s Jews living in Israel has steadily grown since the movement emerged. By the early 21st century, more than 40% of the world’s Jews live in Israel, more than in any other country. These two outcomes represent the historical success of Zionism, and are unmatched by any other Jewish political movement in the past 2,000 years. In some academic studies, Zionism has been analyzed both within the larger context of diaspora politics and as an example of modern national liberation movements.

Zionism also sought assimilation of Jews into the modern world. As a result of the diaspora, many of the Jewish people remained outsiders within their adopted countries and became detached from modern ideas. So-called “assimilationist” Jews desired complete integration into European society. They were willing to downplay their Jewish identity or even to abandon traditional views and opinions in an attempt at modernization and assimilation into the modern world. A less radical form of assimilation was called cultural synthesis. Those in favor of cultural synthesis desired continuity and only moderate evolution, and were concerned that Jews should not lose their identity as a people. “Cultural synthesists” emphasized both a need to maintain traditional Jewish values and faith, and a need to conform to a modernist society, for instance, in complying with work days and rules.

In 1975, the United Nations General Assembly passed a resolution that designated Zionism as “a form of racism and racial discrimination”. The resolution was repealed in 1991 by replacing Resolution 3379 with United Nations General Assembly Resolution 46/86. Opposition to Zionism in principle has been charged as racist and as fostering the segregation of peoples that should seek peaceful coexistence.

Zionism was established with the political goal of creating a Jewish state in order to create a nation where Jews could be the majority, rather than the minority which they were in a variety of nations in the diaspora. Theodor Herzl, the ideological father of Zionism, considered Antisemitism to be an eternal feature of all societies in which Jews lived as minorities, and that only a separation could allow Jews to escape eternal persecution. “Let them give us sovereignty over a piece of the Earth’s surface, just sufficient for the needs of our people, then we will do the rest!” he proclaimed exposing his plan.

Herzl proposed two possible destinations to colonize, Argentina and Palestine. He preferred Argentina for its vast and sparsely populated territory and temperate climate, but conceded that Palestine would have greater attraction because of the historic ties of Jews with that area. He also accepted to evaluate Joseph Chamberlain’s proposal for possible Jewish settlement in Great Britain’s East African colonies.

Aliyah (migration, literally “ascent”) to the Land of Israel is a recurring theme in Jewish prayers. Rejection of life in the Diaspora is a central assumption in Zionism. Supporters of Zionism believed that Jews in the Diaspora were prevented from their full growth in Jewish individual and national life.

Zionists generally preferred to speak Hebrew, a Semitic language that developed under conditions of freedom in ancient Judah, and worked to modernize and adapt it for everyday use. Zionists sometimes refused to speak Yiddish, a language they thought had developed in the context of European persecution. Once they moved to Israel, many Zionists refused to speak their (diasporic) mother tongues and adopted new, Hebrew names. Hebrew was preferred not only for ideological reasons, but also because it allowed all citizens of the new state to have a common language, thus furthering the political and cultural bonds among Zionists.

Major aspects of the Zionist idea are represented in the Israeli Declaration of Independence:

The Land of Israel was the birthplace of the Jewish people. Here their spiritual, religious and political identity was shaped. Here they first attained to statehood, created cultural values of national and universal significance and gave to the world the eternal Book of Books.

After being forcibly exiled from their land, the people kept faith with it throughout their Dispersion and never ceased to pray and hope for their return to it and for the restoration in it of their political freedom.

Impelled by this historic and traditional attachment, Jews strove in every successive generation to re-establish themselves in their ancient homeland. In recent decades they returned in their masses.

Since the first centuries of the CE, most Jews have lived outside the Land of Israel (Eretz Israel, better known as Palestine), although there has been a constant minority presence of Jews. According to Judaism, Christianity, and Islam, Eretz Israel is a land promised to the Jews by God according to the Hebrew and Greek Bibles and the Quran, respectively. The Diaspora began in 586 BCE during the Babylonian occupation of Israel. The Babylonians destroyed the First Temple, which was central to Jewish culture at the time. After the 1st century Great Revolt and the 2nd century Bar Kokhba revolt, the Roman Empire expelled the Jews from Judea, changing the name to Syria Palaestina. The Bar Kokhba revolt caused a spike in anti-Semitism and Jewish persecution. The ensuing exile from Judea greatly increased the percent of Jews who were dispersed throughout the Diaspora instead of living in their original home.

Zion is a hill near Jerusalem (now in the city), widely symbolizing the Land of Israel.

In the middle of the 16th century, Joseph Nasi, with the support of the Ottoman Empire, tried to gather the Portuguese Jews, first to migrate to Cyprus, then owned by the Republic of Venice, and later to resettle in Tiberias. Finally, Nasi was forced by the Ottoman Sultan Mehmed IV to visit him. To the surprise of his followers, in the presence of the Sultan, Nasi converted to Islam. Between the 4th and 19th centuries, Nasi’s was the only practical attempt to establish some sort of Jewish political center in Palestine. In the 17th century Sabbatai Zevi (16261676) announced himself as the Messiah and gained many Jews to his side, forming a base in Salonika. He first tried to establish a settlement in Gaza, but moved later to Smyrna. After deposing the old rabbi Aaron Lapapa in the spring of 1666, the Jewish community of Avignon, France prepared to emigrate to the new kingdom. The readiness of the Jews of the time to believe the messianic claims of Sabbatai Zevi may be largely explained by the desperate state of Central European Jewry in the mid-17th century. The bloody pogroms of Bohdan Khmelnytsky had wiped out one-third of the Jewish population and destroyed many centers of Jewish learning and communal life.

In the 19th century, a current in Judaism supporting a return to Zion grew in popularity, particularly in Europe, where antisemitism and hostility toward Jews were growing. The idea of returning to Palestine was rejected by the conferences of rabbis held in that epoch. Individual efforts supported the emigration of groups of Jews to Palestine, pre-Zionist Aliyah, even before 1897, the year considered as the start of practical Zionism.

The Reformed Jews rejected this idea of a return to Zion. The conference of rabbis, at Frankfurt am Main, July 1528, 1845, deleted from the ritual all prayers for a return to Zion and a restoration of a Jewish state. The Philadelphia Conference, 1869, followed the lead of the German rabbis and decreed that the Messianic hope of Israel is “the union of all the children of God in the confession of the unity of God”. The Pittsburgh Conference, 1885, reiterated this Messianic idea of reformed Judaism, expressing in a resolution that “we consider ourselves no longer a nation, but a religious community; and we therefore expect neither a return to Palestine, nor a sacrificial worship under the sons of Aaron, nor the restoration of any of the laws concerning a Jewish state”.

Jewish settlements were established in the upper Mississippi region by W.D. Robinson in 1819. Others were developed near Jerusalem in 1850, by the American Consul Warder Cresson, a convert to Judaism. Cresson was tried and condemned for lunacy in a suit filed by his wife and son. They asserted that only a lunatic would convert to Judaism from Christianity. After a second trial, based on the centrality of American ‘freedom of faith’ issues and antisemitism, Cresson won the bitterly contested suit. He emigrated to Ottoman Palestine and established an agricultural colony in the Valley of Rephaim of Jerusalem. He hoped to “prevent any attempts being made to take advantage of the necessities of our poor brethren… (that would)… FORCE them into a pretended conversion.”

Moral but not practical efforts were made in Prague to organize a Jewish emigration, by Abraham Benisch and Moritz Steinschneider in 1835. In the United States, Mordecai Noah attempted to establish a Jewish refuge opposite Buffalo, New York on Grand Isle, 1825. These early Jewish nation building efforts of Cresson, Benisch, Steinschneider and Noah failed.

Sir Moses Montefiore, famous for his intervention in favor of Jews around the world, including the attempt to rescue Edgardo Mortara, established a colony for Jews in Palestine. In 1854, his friend Judah Touro bequeathed money to fund Jewish residential settlement in Palestine. Montefiore was appointed executor of his will, and used the funds for a variety of projects, including building in 1860 the first Jewish residential settlement and almshouse outside of the old walled city of Jerusalemtoday known as Mishkenot Sha’ananim.Laurence Oliphant failed in a like attempt to bring to Palestine the Jewish proletariat of Poland, Lithuania, Romania, and the Turkish Empire (1879 and 1882).

The official beginning of the construction of the New Yishuv in Palestine is usually dated to the arrival of the Bilu group in 1882, who commenced the First Aliyah. In the following years, Jewish immigration to Palestine started in earnest. Most immigrants came from the Russian Empire, escaping the frequent pogroms and state-led persecution in what are now Ukraine and Poland. They founded a number of agricultural settlements with financial support from Jewish philanthropists in Western Europe. Additional Aliyahs followed the Russian Revolution and its eruption of violent pogroms, as well as the Nazi persecution of the 1930s. At the end of the 19th century, Jews were a small minority in Palestine.

In the 1890s, Theodor Herzl infused Zionism with a new ideology and practical urgency, leading to the First Zionist Congress at Basel in 1897, which created the World Zionist Organization (WZO). Herzl’s aim was to initiate necessary preparatory steps for the development of a Jewish state. Herzl’s attempts to reach a political agreement with the Ottoman rulers of Palestine were unsuccessful and he sought the support of other governments. The WZO supported small-scale settlement in Palestine; it focused on strengthening Jewish feeling and consciousness and on building a worldwide federation.

The Russian Empire, with its long record of state-organized genocide and ethnic cleansing (“pogroms”), was widely regarded as the historic enemy of the Jewish people. The Zionist movement’s headquarters were located in Berlin, as many of its leaders were German Jews who spoke German. Given Russia’s anti-semitism, at the start of World War I, most Jews (and Zionists) supported Germany in its war with Russia.

Throughout the first decade of the Zionist movement, there were several instances where Zionist figures supported a Jewish state in places outside Palestine, such as Uganda and Argentina. Even Theodor Herzl, the founder of political Zionism was initially content with any Jewish self-governed state. However, other Zionists emphasized the memory, emotion and myth linking Jews to the Land of Israel. Despite using Zion as the name of the movement (a name after the Jebusite fortress in Jerusalem, which became synonymous with Jerusalem), Palestine only became Herzl’s main focus after his Zionist manifesto ‘Judenstaat’ was published in 1896, but even then he was hesitant.

In 1903, British Colonial Secretary Joseph Chamberlain offered Herzl 5,000 square miles in the Uganda Protectorate for Jewish settlement. Called the Uganda Scheme, it was introduced the same year to the World Zionist Organization’s Congress at its sixth meeting, where a fierce debate ensued. Some groups felt that accepting the scheme would make it more difficult to establish a Jewish state in Palestine, the African land was described as an “ante-chamber to the Holy Land”. It was decided to send a commission to investigate the proposed land by 295 to 177 votes, with 132 abstaining. The following year, congress sent a delegation to inspect the plateau. A temperate climate due to its high elevation, was thought to be suitable for European settlement. However, the area was populated by a large number of Maasai, who did not seem to favour an influx of Europeans. Furthermore, the delegation found it to be filled with lions and other animals.

After Herzl died in 1904, the Congress decided on the fourth day of its seventh session in July 1905 to decline the British offer and, according to Adam Rovner, “direct all future settlement efforts solely to Palestine”. Israel Zangwill’s Jewish Territorialist Organization aimed for a Jewish state anywhere, having been established in 1903 in response to the Uganda Scheme, was supported by a number of the Congress’s delegates. Following the vote, which had been proposed by Max Nordau, Zangwill charged Nordau that he will be charged before the bar of history, and his supporters blamed the Russian voting bloc of Menachem Ussishkin for the outcome of the vote.

The subsequent departure of the JTO from the Zionist Organization had little impact. The Zionist Socialist Workers Party was also an organization that favored the idea of a Jewish territorial autonomy outside of Palestine.

As an alternative to Zionism, Soviet authorities established a Jewish Autonomous Oblast in 1934, which remains extant as the only autonomous oblast of Russia.

Lobbying by Russian Jewish immigrant Chaim Weizmann together with fear that American Jews would encourage the USA to support Germany in the war against communist Russia, culminated in the British government’s Balfour Declaration of 1917.

It endorsed the creation of a Jewish homeland in Palestine, as follows:

His Majesty’s government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.

In 1922, the League of Nations adopted the declaration, and granted to Britain the Palestine Mandate:

The Mandate will secure the establishment of the Jewish national home … and the development of self-governing institutions, and also safeguard the civil and religious rights of all the inhabitants of Palestine, irrespective of race and religion.

Weizmann’s role in obtaining the Balfour Declaration led to his election as the Zionist movement’s leader. He remained in that role until 1948, and then was elected as the first President of Israel after the nation gained independence.

Jewish migration to Palestine and widespread Jewish land purchases from feudal landlords contributed to landlessness among Palestinian Arabs, fueling unrest. Riots erupted in Palestine in 1920, 1921 and 1929, in which both Jews and Arabs were killed. Britain was responsible for the Palestinian mandate and, after the Balfour Declaration, it supported Jewish immigration in principle. But, in response to the violent events noted above, the Peel Commission published a report proposing new provisions and restrictions in Palestine.

In 1927, UkrainianJewYitzhak Lamdan, wrote an epic poem titled Masada to reflect the plight of the Jews, calling for a “last stand”. Upon the German adoption of the swastika, Theodore Newman Kaufman, bent on provoking a race war and eliminating his perception of “inbred Germanism”, published Germany Must Perish!Anti-German articles, such as the Daily Express calling for an “Anti-Nazi boycott”, in response to German antisemitism were published prior to Adolf Hitler’s rise, as well. This has given birth to the conspiracy theory that Jews started the holocaust, although the Nazi Propaganda Minister Joseph Goebbels was largely responsible for ignoring the patriotic Jew, and for instead promoting anti-German materials as “evidence” that the Jews needed to be eradicated.

In 1933, Hitler came to power in Germany, and in 1935 the Nuremberg Laws made German Jews (and later Austrian and Czech Jews) stateless refugees. Similar rules were applied by the many Nazi allies in Europe. The subsequent growth in Jewish migration and the impact of Nazi propaganda aimed at the Arab world led to the 19361939 Arab revolt in Palestine. Britain established the Peel Commission to investigate the situation. The commission did not consider the situation of Jews in Europe, but called for a two-state solution and compulsory transfer of populations. Britain rejected this solution and instead implemented the White Paper of 1939. This planned to end Jewish immigration by 1944 and to allow no more than 75,000 additional Jewish migrants. This was disastrous to European Jews already being gravely discriminated against and in need of a place to seek refuge. The British maintained this policy until the end of the Mandate.

The growth of the Jewish community in Palestine and the devastation of European Jewish life sidelined the World Zionist Organization. The Jewish Agency for Palestine under the leadership of David Ben-Gurion increasingly dictated policy with support from American Zionists who provided funding and influence in Washington, D.C., including via the highly effective American Palestine Committee.

During World War II, as the horrors of the Holocaust became known, the Zionist leadership formulated the One Million Plan, a reduction from Ben-Gurion’s previous target of two million immigrants. Following the end of the war, a massive wave of stateless Jews, mainly Holocaust survivors, began migrating to Palestine in small boats in defiance of British rules. The Holocaust united much of the rest of world Jewry behind the Zionist project. The British either imprisoned these Jews in Cyprus or sent them to the British-controlled Allied Occupation Zones in Germany. The British, having faced the 19361939 Arab revolt against mass Jewish immigration into Palestine, were now facing opposition by Zionist groups in Palestine for subsequent restrictions. In January 1946 the Anglo-American Committee of Inquiry was a joint British and American committee set up to examine the political, economic and social conditions in Palestine as they bore upon the problem of Jewish immigration and settlement and the well-being of the peoples living there; to consult representatives of Arabs and Jews, and to make other recommendations ‘as necessary’ for ad interim handling of these problems as well as for their eventual solution. Ultimately the Committee’s plans were rejected by both Arabs and Jews; and Britain decided to refer the problem to the United Nations.

In 1947, the United Nations Special Committee on Palestine recommended that western Palestine should be partitioned into a Jewish state, an Arab state and a UN-controlled territory, Corpus separatum, around Jerusalem. This partition plan was adopted on November 29, 1947 with UN GA Resolution 181, 33 votes in favor, 13 against, and 10 abstentions. The vote led to celebrations in the streets of Jewish cities. However, the Palestinian Arabs and the Arab states rejected the UN decision, demanding a single state and removal of Jewish migrants, leading to the 1948 ArabIsraeli War.

On May 14, 1948, at the end of the British mandate, the Jewish Agency, led by David Ben-Gurion, declared the creation of the State of Israel, and the same day the armies of seven Arab countries invaded Israel. The conflict led to an exodus of about 711,000 Palestinian Arabs, known in Arabic as al-Nakba (“the Catastrophe”). Later, a series of laws passed by the first Israeli government prevented Palestinians from returning to their homes, or claiming their property. They and many of their descendants remain refugees. The flight and expulsion of the Palestinians has since been widely, and controversially, described as having involved ethnic cleansing. According to a growing consensus between Israeli and Palestinian historians, expulsion and destruction of villages played a part in the origin of the Palestinian refugees. Efraim Karsh, however, states that most of the Arabs who fled left of their own accord or were pressured to leave by their fellow Arabs, despite Israeli attempts to convince them to stay.

Since the creation of the State of Israel, the World Zionist Organization has functioned mainly as an organization dedicated to assisting and encouraging Jews to migrate to Israel. It has provided political support for Israel in other countries but plays little role in internal Israeli politics. The movement’s major success since 1948 was in providing logistical support for migrating Jews and, most importantly, in assisting Soviet Jews in their struggle with the authorities over the right to leave the USSR and to practice their religion in freedom, and the exodus of 850,000 Jews from the Arab world, mostly to Israel. In 194445, Ben-Gurion described the One Million Plan to foreign officials as being the “primary goal and top priority of the Zionist movement.” The immigration restrictions of the British White Paper of 1939 meant that such a plan could not be put into large scale effect until the Israeli Declaration of Independence in May 1948. The new country’s immigration policy had some opposition within the new Israeli government, such as those who argued that there was “no justification for organizing large-scale emigration among Jews whose lives were not in danger, particularly when the desire and motivation were not their own” as well as those who argued that the absorption process caused “undue hardship”. However, the force of Ben-Gurion’s influence and insistence ensured that his immigration policy was carried out.

The multi-national, worldwide Zionist movement is structured on representative democratic principles. Congresses are held every four years (they were held every two years before the Second World War) and delegates to the congress are elected by the membership. Members are required to pay dues known as a shekel. At the congress, delegates elect a 30-man executive council, which in turn elects the movement’s leader. The movement was democratic from its inception and women had the right to vote.

Until 1917, the World Zionist Organization pursued a strategy of building a Jewish National Home through persistent small-scale immigration and the founding of such bodies as the Jewish National Fund (1901 a charity that bought land for Jewish settlement) and the Anglo-Palestine Bank (1903 provided loans for Jewish businesses and farmers). In 1942, at the Biltmore Conference, the movement included for the first time an express objective of the establishment of a Jewish state in the Land of Israel.

The 28th Zionist Congress, meeting in Jerusalem in 1968, adopted the five points of the “Jerusalem Program” as the aims of Zionism today. They are:

Since the creation of modern Israel, the role of the movement has declined. It is now a peripheral factor in Israeli politics, though different perceptions of Zionism continue to play roles in Israeli and Jewish political discussion.

Labor Zionism originated in Eastern Europe. Socialist Zionists believed that centuries of oppression in antisemitic societies had reduced Jews to a meek, vulnerable, despairing existence that invited further antisemitism, a view originally stipulated by Theodor Herzl. They argued that a revolution of the Jewish soul and society was necessary and achievable in part by Jews moving to Israel and becoming farmers, workers, and soldiers in a country of their own. Most socialist Zionists rejected the observance of traditional religious Judaism as perpetuating a “Diaspora mentality” among the Jewish people, and established rural communes in Israel called “kibbutzim”. The kibbutz began as a variation on a “national farm” scheme, a form of cooperative agriculture where the Jewish National Fund hired Jewish workers under trained supervision. The kibbutzim were a symbol of the Second Aliyah in that they put great emphasis on communalism and egalitarianism, representing to a certain extent Utopian socialism. Furthermore, they stressed self-sufficiency, which became an important aspect of Labor Zionism. Though socialist Zionism draws its inspiration and is philosophically founded on the fundamental values and spirituality of Judaism, its progressive expression of that Judaism has often fostered an antagonistic relationship with Orthodox Judaism.

Labor Zionism became the dominant force in the political and economic life of the Yishuv during the British Mandate of Palestine and was the dominant ideology of the political establishment in Israel until the 1977 election when the Israeli Labor Party was defeated. The Israeli Labor Party continues the tradition, although the most popular party in the kibbutzim is Meretz. Labour Zionism’s main institution is the Histadrut (general organisation of labor unions), which began by providing strikebreakers against a Palestinian worker’s strike in 1920 and until 1970s was the largest employer in Israel after the Israeli government.

General Zionism (or Liberal Zionism) was initially the dominant trend within the Zionist movement from the First Zionist Congress in 1897 until after the First World War. General Zionists identified with the liberal European middle class to which many Zionist leaders such as Herzl and Chaim Weizmann aspired. Liberal Zionism, although not associated with any single party in modern Israel, remains a strong trend in Israeli politics advocating free market principles, democracy and adherence to human rights. Kadima, the main centrist party during the 2000s that is now defunct, however, did identify with many of the fundamental policies of Liberal Zionist ideology, advocating among other things the need for Palestinian statehood in order to form a more democratic society in Israel, affirming the free market, and calling for equal rights for Arab citizens of Israel. In 2013, Ari Shavit suggested that the success of the then-new Yesh Atid party (representing secular, middle-class interests) embodied the success of “the new General Zionists.”

Dror Zeigerman writes that the traditional positions of the General Zionists”liberal positions based on social justice, on law and order, on pluralism in matters of State and Religion, and on moderation and flexibility in the domain of foreign policy and security”are still favored by important circles and currents within certain active political parties.

Philosopher Carlo Strenger describes a modern-day version of Liberal Zionism (supporting his vision of “Knowledge-Nation Israel”), rooted in the original ideology of Herzl and Ahad Ha’am, that stands in contrast to both the romantic nationalism of the right and the Netzah Yisrael of the ultra-Orthodox. It is marked by a concern for democratic values and human rights, freedom to criticize government policies without accusations of disloyalty, and rejection of excessive religious influence in public life. “Liberal Zionism celebrates the most authentic traits of the Jewish tradition: the willingness for incisive debate; the contrarian spirit of davka; the refusal to bow to authoritarianism.” Liberal Zionists see that “Jewish history shows that Jews need and are entitled to a nation-state of their own. But they also think that this state must be a liberal democracy, which means that there must be strict equality before the law independent of religion, ethnicity or gender.”

Revisionist Zionists, led by Ze’ev Jabotinsky, developed what became known as Nationalist Zionism, whose guiding principles were outlined in an essay The Iron Wall (1923). In 1935 the Revisionists left the World Zionist Organization because it refused to state that the creation of a Jewish state was an objective of Zionism.

Jabotinsky believed that,

Zionism is a colonising adventure and it therefore stands or falls by the question of armed force. It is important to build, it is important to speak Hebrew, but, unfortunately, it is even more important to be able to shootor else I am through with playing at colonization.’

and that

“Although the Jews originated in the East, they belonged to the West culturally, morally, and spiritually. Zionism was conceived by Jabotinsky not as the return of the Jews to their spiritual homeland but as an offshoot or implant of Western civilization in the East. This worldview translated into a geostrategic conception in which Zionism was to be permanently allied with European colonialism against all the Arabs in the eastern Mediterranean.”

The revisionists advocated the formation of a Jewish Army in Palestine to force the Arab population to accept mass Jewish migration.

Supporters of Revisionist Zionism developed the Likud Party in Israel, which has dominated most governments since 1977. It advocates Israel’s maintaining control of the West Bank, including East Jerusalem, and takes a hard-line approach in the ArabIsraeli conflict. In 2005, the Likud split over the issue of creation of a Palestinian state in the occupied territories. Party members advocating peace talks helped form the Kadima Party.

Religious Zionism is an ideology that combines Zionism and observant Judaism. Before the establishment of the State of Israel, Religious Zionists were mainly observant Jews who supported Zionist efforts to build a Jewish state in the Land of Israel.

After the Six-Day War and the capture of the West Bank, a territory referred to in Jewish terms as Judea and Samaria, right-wing components of the Religious Zionist movement integrated nationalist revindication and evolved into Neo-Zionism. Their ideology revolves around three pillars: the Land of Israel, the People of Israel and the Torah of Israel.

Green Zionism is a branch of Zionism primarily concerned with the environment of Israel. The only environmental Zionist party is the Green Zionist Alliance.

During the last quarter of the 20th century, classic nationalism in Israel declined. This led to the rise of post-Zionism. Post-Zionism asserts that Israel should abandon the concept of a “state of the Jewish people” and strive to be a state of all its citizens, or a binational state where Arabs and Jews live together while enjoying some type of autonomy.

Political support for the Jewish return to the Land of Israel predates the formal organization of Jewish Zionism as a political movement. In the 19th century, advocates of the restoration of the Jews to the Holy Land were called Restorationists. The return of the Jews to the Holy Land was widely supported by such eminent figures as Queen Victoria, Napoleon Bonaparte, King Edward VII, President John Adams of the United States, General Smuts of South Africa, President Masaryk of Czechoslovakia, philosopher and historian Benedetto Croce from Italy, Henry Dunant (founder of the Red Cross and author of the Geneva Conventions), and scientist and humanitarian Fridtjof Nansen from Norway.

The French government, through Minister M. Cambon, formally committed itself to “…the renaissance of the Jewish nationality in that Land from which the people of Israel were exiled so many centuries ago.”

In China, top figures of the Nationalist government, including Sun Yat-sen, expressed their sympathy with the aspirations of the Jewish people for a National Home.

Some Christians have actively supported the return of Jews to Palestine even prior to the rise of Zionism, as well as subsequently. Anita Shapira, a history professor emerita at Tel Aviv University, suggests that evangelical Christian restorationists of the 1840s ‘passed this notion on to Jewish circles’. Evangelical Christian anticipation of and political lobbying within the UK for Restorationism was widespread in the 1820s and common beforehand. It was common among the Puritans to anticipate and frequently to pray for a Jewish return to their homeland. One of the principal Protestant teachers who promoted the biblical doctrine that the Jews would return to their national homeland was John Nelson Darby. His doctrine of dispensationalism is credited with promoting Zionism, following his 11 lectures on the hopes of the church, the Jew and the gentile given in Geneva in 1840. However, others like C H Spurgeon, both Horatius and Andrew Bonar, Robert Murray M’Chyene, and J C Ryle were among a number of prominent proponents of both the importance and significance of a Jewish return, who were not dispensationalist. Pro-Zionist views were embraced by many evangelicals and also affected international foreign policy.

The Russian Orthodox ideologue Hippolytus Lutostansky, also known as the author of multiple antisemitic tracts, insisted in 1911 that Russian Jews should be “helped” to move to Palestine “as their rightful place is in their former kingdom of Palestine”.

Notable early supporters of Zionism include British Prime Ministers David Lloyd George and Arthur Balfour, American President Woodrow Wilson and British Major-GeneralOrde Wingate, whose activities in support of Zionism led the British Army to ban him from ever serving in Palestine. According to Charles Merkley of Carleton University, Christian Zionism strengthened significantly after the Six-Day War of 1967, and many dispensationalist and non-dispensationalist evangelical Christians, especially Christians in the United States, now strongly support Zionism.

Martin Luther King, Jr. was a strong supporter of Israel and Zionism, although the Letter to an Anti-Zionist Friend is a work falsely attributed to him.

In the last years of his life, the founder of the Latter Day Saint movement, Joseph Smith, declared, “the time for Jews to return to the land of Israel is now.” In 1842, Smith sent Orson Hyde, an Apostle of the Church of Jesus Christ of Latter Day Saints, to Jerusalem to dedicate the land for the return of the Jews.

Some Arab Christians publicly supporting Israel include US author Nonie Darwish, and former Muslim Magdi Allam, author of Viva Israele, both born in Egypt. Brigitte Gabriel, a Lebanese-born Christian US journalist and founder of the American Congress for Truth, urges Americans to “fearlessly speak out in defense of America, Israel and Western civilization”.

Muslims who have publicly defended Zionism include Dr. Tawfik Hamid, Islamic thinker and reformer and former member of al-Gama’a al-Islamiyya, an Islamist militiant group that is designated as a terrorist organization by the United States and European Union, Sheikh Prof. Abdul Hadi Palazzi, Director of the Cultural Institute of the Italian Islamic Community, and Tashbih Sayyed, a Pakistani-American scholar, journalist, and author.

On occasion, some non-Arab Muslims such as some Kurds and Berbers have also voiced support for Zionism.

While most Israeli Druze identify as ethnically Arab, today, tens of thousands of Israeli Druze belong to “Druze Zionist” movements.

During the Palestine Mandate era, As’ad Shukeiri, a Muslim scholar (‘alim) of the Acre area, and the father of PLO founder Ahmad Shukeiri, rejected the values of the Palestinian Arab national movement and was opposed to the anti-Zionist movement. He met routinely with Zionist officials and had a part in every pro-Zionist Arab organization from the beginning of the British Mandate, publicly rejecting Mohammad Amin al-Husayni’s use of Islam to attack Zionism.

Some Indian Muslims have also expressed opposition to Islamic anti-Zionism. In August 2007, a delegation of the All India Organization of Imams and mosques led by its president Maulana Jamil Ilyas visited Israel. The meeting led to a joint statement expressing “peace and goodwill from Indian Muslims”, developing dialogue between Indian Muslims and Israeli Jews, and rejecting the perception that the IsraeliPalestinian conflict is of a religious nature. The visit was organized by the American Jewish Committee. The purpose of the visit was to promote meaningful debate about the status of Israel in the eyes of Muslims worldwide, and to strengthen the relationship between India and Israel. It is suggested that the visit could “open Muslim minds across the world to understand the democratic nature of the state of Israel, especially in the Middle East”.

After Israel’s creation in 1948, the Indian National Congress government opposed Zionism. Some writers have claimed that this was done in order to get more Muslim votes in India (where Muslims numbered over 30 million at the time). However, conservative Hindu nationalists, led by the Sangh Parivar, openly supported Zionism, as did Hindu Nationalist intellectuals like Vinayak Damodar Savarkar and Sita Ram Goel. Zionism, seen as a national liberation movement for the repatriation of the Jewish people to their homeland then under British colonial rule, appealed to many Hindu Nationalists, who viewed their struggle for independence from British rule and the Partition of India as national liberation for long-oppressed Hindus.

An international opinion survey has shown that India is the most pro-Israel country in the world. In more current times, conservative Indian parties and organizations tend to support Zionism. This has invited attacks on the Hindutva movement by parts of the Indian left opposed to Zionism, and allegations that Hindus are conspiring with the “Jewish Lobby.”

Zionism is opposed by a wide variety of organizations and individuals. Among those opposing Zionism are some secular Jews, some branches of Judaism (Satmar Hasidim and Neturei Karta), the former Soviet Union, some African Americans, many in the Muslim world, and Palestinians. Reasons for opposing Zionism are varied, and they include the perception that land confiscations are unfair, expulsions of Palestinians, violence against Palestinians, and alleged racism. Arab states in particular strongly oppose Zionism, which they believe is responsible for the 1948 Palestinian exodus. The preamble of the African Charter on Human and Peoples’ Rights, which has been ratified by 53 African countries as of 2014, includes an undertaking to eliminate Zionism together with other practices including colonialism, neo-colonialism, apartheid, “aggressive foreign military bases” and all forms of discrimination.

Zionism was also opposed for other reasons by some Jews even before the establishment of the state of Israel because “Zionism constitutes a danger, both spiritual and physical, to the existence of our people”.

The initial response of the Catholic Church seemed to be one of strong opposition to Zionism. Shortly after the 1897 Basel Conference, the semi-official Vatican periodical (edited by the Jesuits) Civilta Cattolica gave its biblical-theological judgement on political Zionism: “1827 years have passed since the prediction of Jesus of Nazareth was fulfilled… that [after the destruction of Jerusalem] the Jews would be led away to be slaves among all the nations and that they would remain in the dispersion [diaspora, galut] until the end of the world.” The Jews should not be permitted to return to Palestine with sovereignty: “According to the Sacred Scriptures, the Jewish people must always live dispersed and vagabondo [vagrant, wandering] among the other nations, so that they may render witness to Christ not only by the Scriptures… but by their very existence”.

Nonetheless, Theodore Herzl travelled to Rome in late January 1904, after the sixth Zionist Congress (August 1903) and six months before his death, looking for some kind of support. On January 22, Herzl first met the Papal Secretary of State, Cardinal Rafael Merry del Val. According to Herzl’s private diary notes, the Cardinal’s interpretation of the history of Israel was the same as that of the Catholic Church, but he also asked for the conversion of the Jews to Catholicism. Three days later, Herzl met Pope Pius X, who replied to his request of support for a Jewish return to Israel in the same terms, saying that “we are unable to favor this movement. We cannot prevent the Jews from going to Jerusalem, but we could never sanction it… The Jews have not recognized our Lord, therefore we cannot recognize the Jewish people.” In 1922, the same periodical published a piece by its Viennese correspondent, “anti-Semitism is nothing but the absolutely necessary and natural reaction to the Jews’ arrogance… Catholic anti-Semitism – while never going beyond the moral law – adopts all necessary means to emancipate the Christian people from the abuse they suffer from their sworn enemy”. This initial attitude changed over the next 50 years, until 1997, when at the Vatican symposium of that year, Pope John Paul II rejected the Christian roots of antisemitism, stating that “…the wrong and unjust interpretations of the New Testament relating to the Jewish people and their supposed guilt [in Christ’s death] circulated for too long, engendering sentiments of hostility toward this people.”

Zionism has been characterized as colonialism, and Zionism has been criticized for promoting unfair confiscation of land, involving the expulsion of, and causing violence towards, the Palestinians. The characterization of Zionism as colonialism has been described by, among others, Nur Masalha, Gershon Shafir, Michael Prior, Ilan Pappe, and Baruch Kimmerling.

Others, such as Shlomo Avineri and Mitchell Bard, view Zionism not as colonialist movement, but as a national movement that is contending with the Palestinian one. South African rabbi David Hoffman rejected the claim that Zionism is a ‘settler-colonial undertaking’ and instead characterized Zionism as a national program of affirmative action, adding that there is unbroken Jewish presence in Israel back to antiquity.

Noam Chomsky, John P. Quigly, Nur Masalha, and Cheryl Rubenberg have criticized Zionism, saying that it unfairly confiscates land and expels Palestinians.

Edward Said and Michael Prior claim that the notion of expelling the Palestinians was an early component of Zionism, citing Herzl’s diary from 1895 which states “we shall endeavour to expel the poor population across the border unnoticedthe process of expropriation and the removal of the poor must be carried out discreetly and circumspectly.” This quotation has been critiqued by Efraim Karsh for misrepresenting Herzl’s purpose. He describes it as “a feature of Palestinian propaganda”, writing that Herzl was referring to the voluntary resettlement of squatters living on land purchased by Jews, and that the full diary entry stated, “It goes without saying that we shall respectfully tolerate persons of other faiths and protect their property, their honor, and their freedom with the harshest means of coercion. This is another area in which we shall set the entire world a wonderful example Should there be many such immovable owners in individual areas [who would not sell their property to us], we shall simply leave them there and develop our commerce in the direction of other areas which belong to us.” Derek Penslar says that Herzl may have been considering either South America or Palestine when he wrote the diary entry about expropriation. According to Walter Lacquer, although many Zionists proposed transfer, it was never official Zionist policy and in 1918 Ben-Gurion “emphatically rejected” it.

Ilan Pappe argued that Zionism results in ethnic cleansing. This view diverges from other New Historians, such as Benny Morris, who accept the Palestinian exodus narrative but place it in the context of war, not ethnic cleansing. When Benny Morris was asked about the Expulsion of Palestinians from Lydda and Ramle, he responded “There are circumstances in history that justify ethnic cleansing. I know that this term is completely negative in the discourse of the 21st century, but when the choice is between ethnic cleansing and genocidethe annihilation of your peopleI prefer ethnic cleansing.”

Saleh Abdel Jawad, Nur Masalha, Michael Prior, Ian Lustick, and John Rose have criticized Zionism for having been responsible for violence against Palestinians, such as the Deir Yassin massacre, Sabra and Shatila massacre, and Cave of the Patriarchs massacre.

In 1938, Mahatma Gandhi rejected Zionism, saying that the establishment of a Jewish national home in Palestine is a religious act and therefore must not be performed by force, comparing it to the Partition of India into Hindu and Muslim countries. He wrote, “Palestine belongs to the Arabs in the same sense that England belongs to the English or France to the French. It is wrong and inhuman to impose the Jews on the Arabs… Surely it would be a crime against humanity to reduce the proud Arabs so that Palestine can be restored to the Jews partly or wholly as their national home… They can settle in Palestine only by the goodwill of the Arabs. They should seek to convert the Arab heart.” Gandhi later told American journalist Louis Fischer in 1946 that “Jews have a good case in Palestine. If the Arabs have a claim to Palestine, the Jews have a prior claim”.

David Ben-Gurion stated that “There will be no discrimination among citizens of the Jewish state on the basis of race, religion, sex, or class.” Likewise, Vladimir Jabotinsky avowed “the minority will not be rendered defenseless… [the] aim of democracy is to guarantee that the minority too has influence on matters of state policy.”

However, critics of Zionism consider it a colonialist or racist movement. According to historian Avi Shlaim, throughout its history up to present day, Zionism “is replete with manifestations of deep hostility and contempt towards the indigenous population.” Shlaim balances this by pointing out that there have always been individuals within the Zionist movement that have criticized such attitudes. He cites the example of Ahad Ha’am, who after visiting Palestine in 1891, published a series of articles criticizing the aggressive behaviour and political ethnocentrism of Zionist settlers. Ha’am wrote that the Zionists “behave towards the Arabs with hostility and cruelty, trespass unjustly upon their boundaries, beat them shamefully without reason and even brag about it, and nobody stands to check this contemptible and dangerous tendency” and that they believed that “the only language that the Arabs understand is that of force.” Some criticisms of Zionism claim that Judaism’s notion of the “chosen people” is the source of racism in Zionism, despite, according to Gustavo Perednik, that being a religious concept unrelated to Zionism.

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Synagogue – Encyclopedia of The Bible – Bible Gateway

Posted By on December 7, 2017

Synagogue – Encyclopedia of The Bible – Bible Gateway

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Synagogue – Encyclopedia of The Bible – Bible Gateway

How Holocaust Denial Works –

Posted By on December 7, 2017

The Holocaust happened.

It is a fact that some six million European Jews were systematically murdered by Nazi Germany and its collaborators between 1941 and 1945 ina state-sponsored program of genocide.

TheNational Socialists cameto power in partby convincing Germans that manyof the countrys problems werecaused byitsJewish minority, whom they labeled an inferior race and depicted as depraved and animal-like in anti-Semiticpropaganda. They named their planfor exterminating the Jews the Final Solution. Their implementation of a plan to exterminate the Jews the Final Solution, they called it has been well documented,startingwith the 3,000 tonsof confiscated of Third Reichpaperwork presented in evidence at the Nuremberg trials immediately afterthe war.

Yet, despiteuniversal agreement among historians aboutall of the above(No serious historian questions that the Holocaust took place, the American Historical Association affirmed in a 1991 statement), there exists a tinybut vocal group of naysayers conspiracy theorists, actually, given thatthey claimthat Jewish-controlled academic and media institutions invented the Holocaust whose mission it is to sow doubt that the genocide of European Jews ever happened. They are known (to everyone but themselves) as Holocaust deniers.

Here are some basic tenets of Holocaust denialism (viathe United States Holocaust Memorial Museum):

Holocaust denial describes attempts to negate the established facts of the Nazi genocide of European Jewry. Common denial assertions are: that the murder of six million Jews during World War II never occurred; that the Nazis had no official policy or intention to exterminate the Jews; and that the poison gas chambers in Auschwitz-Birkenau death camp never existed.

A newer trend is the distortion of the facts of the Holocaust. Common distortions include, for example, assertions that: the figure of six million Jewish deaths is an exaggeration; deaths in the concentration camps were the results of disease or starvation but not policy; and that the diary of Anne Frank is a forgery.

Thedeniers arent known for their subtlety. I dont see any reason to be tasteful about Auschwitz, said author, anti-Semite, and Holocaust denier David Irving in 1991. He continued:

Its baloney, its a legend. Once we admit the fact that it was a brutal slave labor camp and large numbers of people did die, as large numbers of innocent people died elsewhere in the War, why believe the rest of the baloney?

I say quite tastelessly, in fact, that more women died on the back seat of Edward Kennedys car at Chappaquiddick than ever died in a gas chamber in Auschwitz.

At a 2006 conference of Holocaust deniers in Iran hosted byPresident Mahmoud Ahmadinejad, the countrys former interior minister said, without irony, All the studies and research carried out so far have proven that there is no reason to believe that the Holocaust ever occurred and that it is only a tale.

Others at theconferenceadmitted the killings took place, but claimed the numbers were inflated:

Frederick Toben, an Australian who in 1999 served jail time in Germany for his Holocaust views, told the conference in no uncertain terms that the number of Jews killed in Nazi death camps an estimated 6 million is a myth.

The number of victims at the Auschwitz concentration camp could be about 2,007, Toben said. The railroad to the camp did not have enough capacity to transfer large numbers of Jews.

Dont mistake these for sincere historical quibbles. Theyare direct misstatements of the evidentiaryrecord a record whose existence, again, we owe in large partto the Nazis themselves.

Both propaganda minister Joseph Goebbels and SS chief Heinrich Himmler, for example, admittedtherewas an official plan to exterminatethe Jewish population. The Jews have deserved the catastrophe that has now overtaken them, Goebbels wrote in his diary in 1942. Not much will remain of the Jews. On the whole it can be said that about 60 percent of them will have to be liquidated whereas only 40 percent can be used for forced labor.

Chillingly, Himmler said thisin a 1943 speech in Posen, Poland:

I refer now to the evacuation of the Jews, the extermination of the Jewish people. This is one of those things that is easily said: the Jewish people are being exterminated, says every Party member, quite true, its part of our plans, the elimination of the Jews, extermination, were doing it.

No one left behindaledger sheettallying the precisenumber of Jews exterminated but that doesnt mean the figurecant be accurately estimatedbased on existing evidence such as census reports and other government records that survived Nazi efforts to destroy them at the end of the war:

No personnel were available or inclined to count Jewish deaths until the very end of World War II and the Nazi regime. Hence, total estimates are calculated only after the end of the war and are based on demographic loss data and the documents of the perpetrators. Though fragmentary, these sources provide essential figures from which to make calculations.

Some Holocaust deniers are self-styledhistorical revisionists meaning they present themselves as earnest re-interpreters of real historical data whose goal is simply to reveal the whole truth but its a misnomer.Scratch the surface of your typical Holocaust denier and you will find an anti-Semite. The notion, widespread among deniers, that Jews invented or exaggerated the Holocaust to further their own interestshearkens back to a centuries-old conspiracy theorypositing a secret cabal of wealthy Jewish bankers seeking absoluteworld domination.

The Holocaust is the device used as the pillar of Zionist imperialism, Zionist aggression, Zionist terror and Zionist murder, former Ku Klux Klan Imperial Wizard David Duke has said(while dismissing the claim that the Nazis used gas chambers to kill Jews as a myth).

In 2013, Englands most infamous Holocaust denier, David Irving (quoted above saying more people died in Ted Kennedys car than at Auschwitz), was asked if it werent true that Jews run the world:

Irving, who strongly denies being anti-semitic, replies: Well sometimes people stand up and fight back.

He says Jews in America control all media, banks and that they dare not appoint any leading person in the White House to ministerial positions involving money without him being a Jew. Look where that got them in Germany in 1933. And they will not learn the lesson, they all think it wont happen again.

Then they ask why they are so hated.

Irving says he hears people say Jews are hated because they crucified Jesus Christ. I say if you walk into a pub in Wapping and ask people why they dont like the Jews they dont mention Jesus. They mention other reasons. Theyre worried about their mortgages and the banks thats the reason why the Jews get hated.

Its telling that Irving denies hating Jews while repeatedly observingthat Jews are hated, then blames them for it.

There is a relatively new form of Holocaust denialism dubbed soft denialism because its adherents dont deny the Holocaust outright but attempt to trivialize it instead whose rise seems to have followedthe same curve as thatof right-wing nationalist movements worldwide in recent years.

The most prevalentform of soft denialism revolves around the claimthat thepersecution of Jews in Nazi Germany is given preferential treatment overthe persecution of other minority groupsby the same regime. But this is a moral deflection. Its a factthat the Reich persecuted and killed millions of others in the name of Aryan superiorityRoma (gypsies), Serbs, Poles, individualswith disabilities, individualsperceived as homosexual, socialists, communists, and Jehovahs Witnesses, to name only some of the targeted minorities but this is no justification for eliding Hitlersdecades-long vendetta against the Jewish people in particular, a vendetta which very nearly ended in their complete eradication.

In January 2017, President Trump was roundly criticized for issuing a statement in the name of the perished on Holocaust Remembrance Day, held on the anniversary ofthe 1945 liberation of the Auschwitz concentration camp, that never once mentioned the Jewish victims of that tragedy:

January 27, 2017

Statement by the President on International Holocaust Remembrance Day

It is with a heavy heart and somber mind that we remember and honor the victims, survivors, heroes of the Holocaust. It is impossible to fully fathom the depravity and horror inflicted on innocent people by Nazi terror.

Yet, we know that in the darkest hours of humanity, light shines the brightest. As we remember those who died, we are deeply grateful to those who risked their lives to save the innocent.

In the name of the perished, I pledge to do everything in my power throughout my Presidency, and my life, to ensure that the forces of evil never again defeat the powers of good. Together, we will make love and tolerance prevalent throughout the world.

Harsh reactions to Trumps statement came from many quarters.

This is not a political issue, this is a matter of not just sensitivity, its a matter of historical fact, said Jonathan Greenblatt of the Anti-Defamation League. Six million Jews were slaughtered along with millions of other people. But the Holocaust was about this singular focus on the annihilation of the Jewish people. Thats why we remember it. Thats why there is a day, a sad day like this past Friday, to reflect upon it.

The Nazis killed an astonishing number of people in monstrous ways and targeted certain groups Gypsies, the mentally challenged, and open homosexuals, among others, wrote conservative commentator John Podhoretz. But the Final Solution was aimed solely atthe Jews. The Holocaust was aboutthe Jews. To universalize it to all those who suffered is to scrub the Holocaust of its meaning.

The lack of a direct statement about the suffering of the Jewish people during the Holocaust was an unfortunate omission, said Fred Brown, a spokesperson for the Republican Jewish Coalition. History unambiguously shows the purpose of the Nazis final solution was the extermination of the Jews of Europe. We hope, going forward, he conveys those feelings when speaking about the Holocaust.

The White Housedismissed thecriticisms, claiming they simply didnt want to leave any of the victims out. Despite what the media reports, we are an incredibly inclusive group and we took into account all of those who suffered, said spokesperson Hope Hicks.

If the Trump administration wont listen to their critics, they ought toat least take note of who applauded them for their Holocaust statement the openly anti-Semitic alt-rightleaderRichard Spencer, for one, who hailed what he termed President Trumps de-Judification of the Holocaust in a blog post titled Because Hitler.

[T]he kvetching came quickly (yes, he used the Yiddish word) after Trumps statement was released, noted Spencer, and he was having none of it:

Trumps statement on Holocaust Memorial Day is, on the surface, utterly defensible within the current moral paradigm: Hitler is depicted as quintessential evil, with modern society revolving around this dark center. But when viewed from the perspective of Jewish activists, Trumps statement becomes outrageous, as it dethrones Jews from a special position in the universe.

It seems unlikelythat dethroning Jews was precisely what the Trump administration had in mind when they said their intent wasinclusiveness. That President Trumps Holocaust statement elicited such a response froman avowed white supremacist ought to give him pause before it comes time to issue the next one.

Got a tip or a rumor? Contact us here.

Ben-Amots, Zach. The Rise of Soft Holocaust Denial. The Tower. October 2016.

Dimsdale, Joel E., ed. Survivors, Victims, and Perpetrators: Essays on the Nazi Holocaust. Milton Park, Oxfordshire: Taylor & Francis, 1980. ISBN 9780891163510 (p. 310).

Duiker, William J. and Jackson J Spielvogel. The Essential World History. Boston: Cengage Learning, 2016. ISBN 9781305856486 (p. 702).

Isenstadt, Alex. Jewish Republicans Chide Trump on Holocaust Statement. Politico. 29 January 2017.

Phillip, Abby. Facing Criticism, Trump Administration Has No Regrets About Leaving Out Jews in Holocaust Statement. The Washington Post. 29 January 2017.

Spencer, Richard. Because Hitler 29 January 2017.

Usborne, Simon. David Irving The Hate that Dare Not Speak Its Name. Independent. 30 August 2013.

The Holocaust History Project. Auschwitz The Death Camp. 26 April 2009.

Perspectives on History. American Historical Association Statement on Holocaust Denial. December 1991.

U.S. Holocaust Memorial Museum. Holocaust Encyclopedia. Accessed 14 April 2017. Statement by the President on International Holocaust Remembrance Day. 27 January 2017.

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Posted By on December 6, 2017

The Northshore Jewish Congregation, fondly known as the “NJC,” is on thenorthshore of Lake Pontchartrain about 30 miles from downtown New Orleans.Located in Mandeville, we are the only synagogue between Baton Rouge and Biloxi,Mississippi. We extend a warm welcome to all who are seeking a Jewish communitybuilt on the fundamental and enduring principles of Reform Judaism.

Shabbat Services are held every Friday evening, erev Shabbat, at 7:30p.m. and generally on the second and fourth Saturday mornings of each month at 10 a.m. For questions about services, contact the

We have an active Religious School and aHebrew School open to the entire Jewishcommunity.

Visitors and newcomers to the area are encouraged to join us.If you have questions or would like to schedule a visit, please call our officeat (985) 951-7976.

Visit our Calendar page for a fullworship schedule and special services and events.

Have you had a life event in your family recently or is one coming up? Let us know!

The Religious Action Center of Reform Judaism is the Washington office of the Union for Reform Judaism, whose nearly 900 congregations across North America encompass 1.3 million Reform Jews, and the Central Conference of American Rabbis, whose membership includes more than 2,000 Reform rabbis.



Sephardic Jews in UK JewishSegovia and JewishToledo

Posted By on December 6, 2017

There are no records of Jews in Britain in Roman times, compared to countries like Spain, Italy or France. The first Jews arrived after the Norman conquest in 1066. William of Normandy invited Jewish financiers from Rouen to come to England.

They prospered in England, mainly as financiers but finally faced the prejudices of some nobles in debt. It culminated in the expulsion of the Jews from England in 1290. In later centuries, the only mention of the Jews was related to court doctors or musicians from Italy.

After the expulsion of the Jews from Spain in 1492 and Portugal in 1497, and the establishment of the Spanish Inquisition, a group of Iberian merchants settled in Britain, ostensibly Christian, but consisting of Jewish converts.

In 1656, Rabbi Manoel Dias Soeiros (Manas ben Israel) of Amsterdam, where a community of Marranos Jews settled, fleeing from the Inquisition, and returned to Judaism, visited England to try to persuade the English government to allow the Jews settle in England. He met Oliver Cromwell, Lord Protector, who was favorably disposed to the idea, and after a Commission deliberated on the problem, it was announced that the Expulsion Decree in 1290 was a Royal Decree, and no longer had any relevance to the accretion. .

The Portuguese merchants immediately started a synagogue in a haneset bet Rabbi Menas officiated on more than one occasion. The Jewish community was established by the Sephardim in England, and over the years attracted many more Marranos from Spain and Portugal, trying to flee from the Inquisition.

Many of the Portuguese merchants were rich and of them, several achieved prominent positions in British society. The Sephardic community prospered and built its first synagogue on the street of Bevis Marks in London in 1701, named Cahal Cadosh Shaar haShamyim.

There were Ashkenazi refugees from Poland and Germany who received help from the Sephardim, but the Sephardim remained the dominant section of the British Jewish community for more than a hundred years, with names like Montefiore, Disraeli, Mocatta, Lindo and Da Costa. The Disraeli family begot one of the most important prime ministers in British history.

It was not until the nineteenth century that an avalanche of refugees from Poland and Eastern Europe changed the demographic composition of British Jews, and Ashkenazi families, such as the Rothschilds, became prominent. The Sephardic community continued to occupy important positions in British society, but the Ashkenazi outnumbered them in large numbers.

Around 1912, a new influx of Sephardim came this time from Turkey and Greece, mainly from Thessaloniki. Due to the decline of the Turkish Empire and the taking of control of Thessaloniki by Greece, there was a great exodus of Sephardim, many of whom went to the USA, France and England. Those who came to England formed a community separate from the Sephardic Bevis Marks, but accepted the higher authority of the latter.

With the help of Bevis Marks and the David Sassoon Foundation, the Eastern community managed to build its own synagogue in Holland Park, London, in 1928. Although both Sephardic communities can trace their origins to the Jews of Spain and Portugal, it was the Holland synagogue Park, the one that maintained its connection with the yudezmo or ladino.

There are about 10 Sephardic synagogues in Britain, mostly in London, but Bevis Marks continues to dominate Sephardic society in the British Isles.

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Sephardic Jews in UK JewishSegovia and JewishToledo

Sephardic yarmulke | Etsy

Posted By on December 4, 2017

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High Holy Days 2017 Congregation B’nai B’rith

Posted By on December 3, 2017

Dear CBB Family,

The time has come to begin thinking about Rosh HaShanah and Yom Kippur. What have these days meant to our people over the centuries, and what might they mean for us today? The season has two different Hebrew names:

The Yamim Noraim, translated as The Awesome Days Aseret Ymei Tshuvah, meaning The Ten Days of Return

Both of these names point toward possible meanings of this sacred season, even for Jews who do not consider themselves religious, or who feel far removed from the rhythms and patterns of Jewish tradition.

The name Yamim Noraim, or Awesome Days, speaks of the universal human longing for transcendence. Even if we do not pray, and even if we do not believe in God, we all remember moments in our past when we suddenly felt ourselves most alive. Watching a baby being born. Or a loved one dying. Falling in love. Or being swept up by an extraordinary piece of music. Or by the power and beauty of a thunder storm, or standing on a mountaintop. We remember these moments of transcendence.

Every September, the ancient voice of the rams horn, the sacred words of Torah, the haunting melodies, the gathering of the people (with all of our marvelous quirks of personality) and the purifying fast of Yom Kippur open for us a 4,000 year old doorway into transcendence.

The second name, Aseret Ymei Tshuvah, or The Days of Return, speaks of our deep human need to return home. All year long, or perhaps for many years, we have been wandering, exploring, seeking new experiences, new friends and teachers, new knowledge. But a time comes to turn ourselves Homeward Bound. I dont know why Jews come back every year at Rosh HaShanah and Yom Kippur, but like the birds returning in springtime, or like salmon making their way upstream, this is our time of return. To community. To tradition. To God.

I look forward to once again sharing this profound, mysterious, ancient season with you. Iam particularly excited to introduce to the congregation our two new rabbinic interns,Leah Sternberg and Daniel Brenner. Leah will speak to the congregation during the early service on the evening of Rosh HaShanah, Wednesday, September 20, while Daniel will offer the sermon at the late service the same evening.

Marian, Rachel, Zach and Ari join me in wishing you a happy, healthy New Year.

Rabbi Stephen E. Cohen

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High Holy Days 2017 Congregation B’nai B’rith

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