What Is Zionism?
Alex Grobman - Oct 25, 2009
Jackson Snyder Bible
from the famed discovery
oldest New Testament text has finally been released to the public.
You may read the Codex Sinaiticus online - but only if you
know Greek! To read it in
English, you need the only English translation we know.
The H. T.
Anderson English Translation
of the Codex Sinaiticus, with the three extra early New
Testament books and the Sonnini Manuscript of Acts 29 included, and
the original absences of certain verses (put in there later by the
'church') is now
available only at here.
THIS IS NOT A
CHEAP, SCANNED-IN FACSIMILE. This is a first edition of the text
published in easy-to-read Georgia font with plenty of room between
verses for your notes.2 points between verses, hard or soft cover.
Also known as
Recognitions of Clement
Ever wonder why
PAUL and not PETER received the
to the lost tribes? Wasn't Peter the stone upon which the
"church" was to be built? In this new translation of the
Nazarene Acts, we follow Kefa (Peter) as he itinerates from
Jerusalem and up the Mediterranean coast up to Tripoli, as recorded
in the journals of his successor, Clement of Rome (Phi 4:3).
Every message Kefa preached, the company he kept, and the great
works of faith the the Almighty accomplished through him are herein
recorded. This 300 page volume has been 'hidden' in the back
of an obscure volume of the "Church Fathers" all this time.
Could it be that, in establishing the Gentile 'church' by pushing
away from Judaism, this history was purposely hidden?
Zionism - the Jewish national renaissance movement - is one of
the most misunderstood examples of modern nationalism. Part of
the reason is that Zionism is founded on a paradox. In an
attempt to transform the Jewish people into being like all other
nations, Zionism sought a contemporary solution to the "Jewish
problem" by returning Jews to their ancestral homeland. 
Although secular Zionist thinkers drew upon sacred Jewish
traditions of rebirth and restoration, they discarded or recast
anything not connected to restoration, especially religious
rituals. Zionism is thus an endeavor to restore the Jew to his
historical roots through national revival while "rebelling
against Jewish history;" an effort to re-establish Jewish
tradition while redefining Jewish practice and ritual; an
attempt to enable Jews to live in their own land like every
other nation, while stressing the distinctive elements in their
history, culture, and society. 
Those who initially immigrated to the Yishuv (Jewish settlement
in Palestine) were motivated by a desire for self-determination,
liberation, and identity within the context of the liberalism,
secularism, modernism, and nationalism unleashed by the French
Revolution and the Declaration of the Human Rights of Man. 
The Enlightenment, an intellectual utopian movement of the 18th
century, posited that were logic and reason to reign in society,
they would overcome superstition and hatred. This would free the
Jews from their old ways and enable them to acquire roots in
their adopted lands.
The idea that the Enlightenment would usher in an era where
bigotry and prejudice would be replaced with tolerance and
moderation turned out to be a fantasy. For Jews, it was an
especial failure because in the 18th century Jews still lived
behind ghetto walls, essentially cutting them off from society
at large. Their dress, religious practice, and ways of thinking
made them appear peculiar and parochial, and set them apart.
Even after the ghetto walls no longer existed, masses of
European Jews maintained their Jewish traditions instead of
Though Jews had pined for the land of Zion for millennia,
Zionism itself did not develop before the 19th and 20th
centuries because it was much more than just a response to
antisemitism. It was an attempt to create a new Jew based on
Enlightenment ideas,  but a Jewish return to Zion was more
than the emigration of a people to a new land. Zionist settlers
did not seek to go to Palestine to dominate another people and
exploit the area's natural resources for export. They came to
establish settlements and to develop their country.
The future State of Israel would have no towns or villages named
New Warsaw, New Lodz, New Moscow, New Minsk, or New Pinsk -
unlike the New World, where settlements were named for old
cities (e.g., New London, New Orleans, New York, New England,
and New Madrid).
Furthermore, by rejecting Europe and by creating the modern
Hebrew language, the Zionists created their own intellectual and
cultural energy without imitating or transplanting the old ways.
Using biblical (Hebrew) names to affirm control over their
geography, they did not consider themselves outsiders or
conquerors. Their settlements were tangible manifestations of
the Jewish return to the homeland. 
Those Jews who settled in the Yishuv came to a land that was
sparsely populated and economically underdeveloped, with sizable
regions of desert, semi-arid wilderness, and swamps. Before the
British arrived in Palestine at the end of World War I, the
authorities in the Ottoman Empire had practicalions, or controls
on the construction of private and public buildings. Except for
a few roads and a rail line that projected the Ottoman Empire's
imperial power, there were few public works projects.
Resident Arabs, traditional in outlook, had no interest in new
plans for their communities either. Thus, for Herzl and other
European Zionists, in addition to its being the ancestral
homeland, Turkish Palestine was inviting because of its lack of
government accountability, absence of local Arab initiative, and
the "empty landscape."
At this point in history, post-World War I, political pressure
caused the international community to endorse the Jewish desire
for national self-determination and accepted that the Jewish
people had a justifiable claim to return to their homeland.
Significantly, in this recognition, the Balfour Declaration and
the Mandate under the League of Nations make no mention of
Palestinians as a separate and distinct people with their own
national rights. The indigenous people were regarded as
residents whose political identity was connected to the larger
Arab nation. 
For the British, the matter was quite clear: Palestine was not a
state but the name of a geographical area. This had been
reinforced by the indigenous Arabs themselves. When the First
Congress of Muslim-Christian Associations met in Jerusalem in
February 1919 to select Palestinian Arab representatives for the
Paris Peace Conference, they adopted the following resolution:
"We consider Palestine as part of Arab Syria, as it has never
been separated from it at any time. We are connected with it by
national, religious, linguistic, natural, economic, and
For the international community, justice for the Arabs meant
guaranteeing their economic, civil, and religious rights.
Awarding the Arabs any form of self-government within Palestine
was precluded by British commitments to the Jews under the
Balfour Declaration, which had been incorporated in the mandate
of the League of Nations. 
1. Abraham I. Edelheit, The History of Zionism: A Handbook and
Dictionary (Boulder, CO: Westview, 2000), xv.
3. Shlomo Avineri, The Making of Modern Zionism: The
Intellectual Origins of the Jewish State (New York: Basic Books,
Inc. Publishers, 1981), 5, 13.
4. George L. Mosse, Germans and Jews (New York: Grosset and
Dunlop, 1970), 42-76. Many Jews, particularly on the left, were
influenced by the ideas of the Russian revolution that all
oppressed nations should unite in their fight for emancipation
against a common enemy. Jacob L. Talmon, Israel Among the
Nations (London: Weidenfeld and Nicolson, 1970), 142.
5. Avineri, The Making of Modern Zionism: The Intellectual
Origins of the Jewish State, op.cit. 5, 13.
6. S. Ilan Troen, Imagining Zion: Dreams, Designs, and Realities
in a Century of Jewish Settlement (New Haven, CT: Yale
University Press, 2003), 7-9, 55, 142.
7. Ibid. 151-152, 158.
8. Ibid. 70, 90-91, 159.
9. Eli E. Hertz, Reply, Myths and Facts, 2005, 24. See Yehoshua
Porath, The Palestinian Arab National Movement: From Riots to
Rebellion, Volume 2 (London: Frank Cass and Company, 1977),
11. Troen, op.cit. 44; Yosef Gorny, Zionism and the Arabs:
1882-1948 (Oxford: Clarendon Press, 1987), p. 82; Michael J.
Cohen, The Origins and Evolution of the Arab-Israeli Conflict
(Berkeley, California: University of California Press, 1987),
About The Author
Dr. Alex Grobman is a Hebrew University trained historian. His
is the author of a number of books, including Nations United:
How The U.N. Undermines Israel and The West, Denying History:
Who Says The Holocaust Never Happened and Why Do They Say It?
and a forthcoming book on Israel's moral and legal right to
exist as a Jewish State.