Zionism

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Zionism is a political movement and ideology that supports a homeland for the Jewish people in the Land of Israel, where the Jewish nation originated over 3,200 years ago and where Jewish kingdoms and self-governing states have existed up to the 2nd century. While Zionism is based in part upon religious tradition linking the Jewish people to the Land of Israel, the modern movement was originally secular, beginning largely as a response to rampant antisemitism in Europe and many parts of the Muslim world during the 19th Century. After a number of advances and setbacks, and after the Holocaust had destroyed much of the existing Jewish society in Germany, the Zionist movement culminated in the establishment of the State of Israel in 1948. It is however, important to note that the Zionist movement predates the Holocaust by some ninety years, hence the aftermath of the Holocaust did not lead to the creation of the State of Israel.

Since the founding of the State of Israel, the term Zionism is generally considered to mean support for Israel. However, a variety of different, and sometimes competing, ideologies that support Israel fit under the general category of Zionism, such as Religious Zionism, Revisionist Zionism, and Labor Zionism. Thus, the term is also sometimes used to refer specifically to the programs of these ideologies, such as efforts to encourage Jewish emigration to Israel. The term Zionism is also sometimes used retroactively to describe the millennia-old Biblical connection between the Jewish people and the Land of Israel, which existed long before the birth of the modern Zionist movement. In some cases, the label "Zionist" is also used improperly as a euphemism for Jews in general by those wishing to whitewash anti-Semitism (as in the Polish anti-Zionist campaign).

The desire of Jews to return to their ancestral homeland has remained a universal Jewish theme ever since the defeat of the Great Jewish Revolt, and the destruction of Jerusalem by the Roman Empire in the year 70, the defeat of Bar Kochba's revolt in 135, and the dispersal of the Jews to other parts of the Empire that followed, although during the Hellenistic Age many Jews had decided to leave Palestine to live in other parts of the of Mediterranean basin by their own free will [1] (famous figures who are the result of these migrations are for example Philo of Alexandria). Due to the disastrous results of the revolt, what was once a human driven movement towards regaining national sovereignty based on religious inspiration, over centuries tradition and broken hopes of one "false messiah" after another took much of the human element out of messianic deliverance and put it all in the hands of God. Although Jewish nationalism in ancient times had always taken on religious connotations, from the Maccabean Revolt to the various Jewish revolts during Roman rule, and even during the Medieval period when intermittently national hopes were incarnated in the "false messianism" of Shabbatai Zvi, among other less known messianists, it was not until the rise of ideological and political Zionism and its renewed belief in human based action toward Jewish national aspirations, did the notion of returning to the homeland become widespread among the Jewish people.

Jews lived continuously in the Land of Israel even after the Bar Kochba revolt, and indeed there is much historical documentation to show vibrant communities there. For example, the Palestinian Talmud was created in the centuries following that revolt. The inventor of Hebrew vowel-signs in the 5th century lived in a vibrant Jewish community in Palestine; and so forth. The slow and gradual decline of the Palestinian Jews occurred across a period of several centuries, and can be attributed to Hadrian's crushing of Bar Kochba's revolt, the Arab conquest of Palestine in the 600's, the Crusader wars in the 11th century and beyond, and the inefficiencies of the Ottoman empire from the 15th century on, by which time the land had greatly decreased in fertility and its economy was virtually nil. Despite this, several Zionist movements over the centuries saw the revival of particular Jewish communities, such as the middle-ages community of Safed which was bolstered by so many Jews fleeing the persecution following the Christian Reconquista of Al-Andalus, the Muslim name of the Iberian peninsula. In Portugal, they were expelled by Manuel I or forced to convert to Christianity — creating the Marrano Jews, from which Spinoza came — while the Inquisition imposed the limpieza de sangre doctrine, breaking away with the Caliph of Córdoba's tolerance.

The Haskala of Jews in European countries in the 18th and 19th centuries following the French Revolution, and the spread of western liberal ideas among a section of newly emancipated Jews, created for the first time a class of secular Jews, who absorbed the prevailing ideas of rationalism, romanticism and, most importantly, nationalism. Jews who had abandoned Judaism, at least in its traditional forms, began to develop a new Jewish identity, as a "nation" in the European sense. They were inspired by various national struggles, such as those for German and Italian unification, and for Polish and Hungarian independence. If Italians and Poles were entitled to a homeland, they asked, why were Jews not so entitled?

A precursor to the Zionist movement of the later 1800s occurred with the 1820 attempt by journalist, playwright and American-born diplomat Mordecai Manuel Noah to establish a Jewish homeland on Grand Island, New York, (north of Buffalo, New York, USA). Noah called it "Ararat" after Mount Ararat, the Biblical resting place of Noah's Ark.

Before the 1890s there had already been attempts to settle Jews in Palestine, which was in the 19th century a part of the Ottoman Empire, inhabited (in 1890) by about 520,000 people, mostly Muslim and Christian Arabs but including 20-25,000 Jews. Pogroms in Russia led Jewish philanthropists such as the Montefiores and the Rothschilds to sponsor agricultural settlements for Russian Jews in Palestine in the late 1870s, culminating in a small group of immigrants from Russia arriving in the country in 1882. This has become known in Zionist history as the First Aliyah (aliyah is a Hebrew word meaning "ascent," referring to the act of spiritually "ascending" to the Holy Land. In modern Hebrew, this word is used in place of an equivalent to "immigration.").

Proto-Zionist groups such as Hibbat Zion were active in the 1880s in the Eastern Europe where emancipation had not occurred to the extent it did in Western Europe (or at all). The massive anti-Jewish pogroms following the assassination of Tsar Alexander II made emancipation seem farther than ever and influenced Judah Leib Pinsker to publish the pamphlet Auto-Emancipation in January 1, 1882. The pamphlet became influential for the Political Zionism movement.

There had also been several Jewish thinkers such as Moses Hess, a comrade of Karl Marx, whose 1862 work Rome and Jerusalem; The Last National Question argued for the Jews to settle in Palestine as a means of settling the national question. Hess proposed a socialist state in which the Jews would become agrarianised through a process of "redemption of the soil" which would transform the Jewish community into a true nation in that Jews would occupy the productive layers of society rather than being an intermediary non-productive merchant class which is how he perceived European Jews. Hess, along with later thinkers such as Nahum Syrkin and Ber Borochov, is considered a founder of Socialist Zionism and Labour Zionism and one of the intellectual forebears of the kibbutz movement.

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While Zionism is based heavily upon religious tradition linking the Jewish people to the Land of Israel, the modern movement was originally secular, beginning largely as a response to rampant antisemitism in late 19th century Europe. It was the Jewish answer to the Eastern European, mainly Russian Pogroms.

In 1883, Nathan Birnbaum, nineteen years old, founded Kadimah, the first Jewish Students Association in Vienna. In 1884 the first issue of Selbstemanzipation or Self Emancipation appeared, completely made by Nathan Birnbaum himself. Kadimah was the first Jewish nationalist orientated organisation; in 1890 he coined the term Zionist and Zionism.

In 1878 the first Zionist Settlement appeared Petah Tikva, inhabited by former residents of Jerusalem hoping to escape the cramped quarters of Jerusalem's walls.

Rishon LeZion was founded on 31 July 1882 by a group of 10 members of the Zionist group Hovevei Zion from Kharkov, in modern Ukraine. Led by Zalman David Levontin, they purchased 835 acres (3.4 km²) of land south-east of present-day Tel Aviv for this purpose near an Arab village named Uyun Qara. Along with Petah Tikva, it is considered the first Zionist settlement in Israel and its founders were members of the First Aliyah. The land was owned by Tzvi Leventine and was purchased by the "Pioneers of Jewish Settlement Committee" that was formed in Jaffa, the port of arrival for many of the immigrants to the area.

Theodor Herzl (May 2, 1860 – July 3, 1904) was an Austrian Jewish journalist who became the founder of modern political Zionism. In 1897, he founded Die Welt of Vienna. Then he planned the first Zionist Congress in Basel, together with Nathan Birnbaum. During the congress, the following agreement was reached:

Zionism seeks to establish a home for the Jewish people in Eretz-Israel secured under public law. The Congress contemplates the following means to the attainment of this end:

The promotion by appropriate means of the settlement in Eretz-Israel of Jewish farmers, artisans, and manufacturers.
The organization and uniting of the whole of Jewry by means of appropriate institutions, both local and international, in accordance with the laws of each country.
The strengthening and fostering of Jewish national sentiment and national consciousness.
Preparatory steps toward obtaining the consent of governments, where necessary, in order to reach the goals of Zionism.
After the first Zionist Congress, the first four years they met every year, later they gathered every second year till the Second World War. After the war the Congress met every four years until present time.

The WZO's initial strategy was to obtain permission of the Ottoman Sultan Abd-ul-Hamid II to allow systematic Jewish settlement in Palestine. The good offices of the German Emperor, Wilhelm II, were sought, but nothing came of this. Instead the WZO pursued a strategy of building a homeland through persistent small-scale immigration, and the founding of such bodies as the Jewish National Fund in 1901 and the Anglo-Palestine Bank in 1903.

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Before 1917 some Zionist leaders took seriously proposals for Jewish homelands in places other than Palestine. Herzl's Der Judenstaat argued for a Jewish state in either Palestine, "our ever-memorable historic home", or Argentina, "one of the most fertile countries in the world". In 1903 British cabinet ministers suggested the British Uganda Program, land for a Jewish state in "Uganda" (actually in modern Kenya). Herzl initially rejected the idea, preferring Palestine, but after the April 1903 Kishinev pogrom Herzl introduced a controversial proposal to the Sixth Zionist Congress to investigate the offer as a temporary measure for Russian Jews in danger. Notwithstanding its emergency and temporary nature, the proposal still proved very divisive, and widespread opposition to the plan was fueled by a walkout led by the Russian Jewish delegation to the Congress. Nevertheless, a majority voted to establish a committee for the investigation of the possibility, and it was not dismissed until the 7th Zionist Congress in 1905.

In response to this, the Jewish Territorialist Organization led by Israel Zangwill split off from the main Zionist movement. The territorialists attempted to establish a Jewish homeland wherever possible, but went into decline after 1917 and were dissolved in 1925. From that time Palestine was the sole focus of Zionist aspirations. Few Jews took seriously the establishment by the Soviet Union of a Jewish Autonomous Republic in the Russian Far East.

One of the major motivations for Zionism was the belief that the Jews needed to return to their historic homeland, not just as a refuge from anti-Semitism, but also to govern themselves as an independent nation. Some Zionists, mainly socialist Zionists, believed that the Jews' centuries of being oppressed in anti-Semitic societies had reduced Jews to a meek, vulnerable, despairing existence which invited further anti-Semitism. They argued that Jews should redeem themselves from their history by becoming farmers, workers, and soldiers in a country of their own. These socialist Zionists generally rejected religion as perpetuating a "Diaspora mentality" among the Jewish people.

One such Zionist ideologue, Ber Borochov, continuing from the work of Moses Hess, proposed the creation of a socialist society that would correct the "inverted pyramid," of Jewish society. Borochov believed that Jews were forced out of normal occupations by gentile hostility and competition, explaining why there was a relative predominance of Jewish professionals, rather than workers. Jewish society would not be healthy until the inverted pyramid was righted, and the majority of Jews became workers and peasants again. This could only be accomplished by Jews in their own country. Another, A. D. Gordon, was influenced by the völkisch ideas of European romantic nationalism, and proposed establishing a society of Jewish peasants. Gordon made a religion of work. These two thinkers, and others like them, motivated the establishment of the first Jewish collective settlement, or kibbutz, Deganiah, on the southern shore of the Sea of Galilee, in 1909 (the same year that the city of Tel Aviv was established). Deganiah, and many other kibbutzim that were soon to follow, attempted to realise these thinkers' vision by creating a communal villages, where newly arrived European Jews would be taught agriculture and other manual skills.


Degania was the first kibbutz, the unique communal villages that were a key feature of socialist Zionism. Picture from the 1930s.Another aspect of this strategy was the revival and fostering of an "indigenous" Jewish culture and the Hebrew language. One early Zionist thinker, Asher Ginsberg, better known by his penname Ahad Ha'am ("One of the People") rejected what he regarded as the over-emphasis of political Zionism on statehood, at the expense of the revival of Hebrew culture. Ahad Ha'am recognised that the effort to achieve independence in Palestine would bring Jews into conflict with the native Palestinian Arab population, as well as with the Ottomans and European colonial powers then eying the country. Instead, he proposed that the emphasis of the Zionist movement shift to efforts to revive the Hebrew language and create a new culture, free from Diaspora influences, that would unite Jews and serve as a common denominator between diverse Jewish communities once independence was achieved.

The most prominent follower of this idea was Eliezer Ben-Yehuda, a linguist intent on reviving Hebrew as a spoken language among Jews (see History of the Hebrew language). Most European Jews in the 19th century spoke Yiddish, a language based on mediaeval German, but as of the 1880s, Ben Yehudah and his supporters began promoting the use and teaching of a modernised form of biblical Hebrew, which had not been a living language for nearly 2,000 years. Despite Herzl's efforts to have German proclaimed the official language of the Zionist movement, the use of Hebrew was adopted as official policy by Zionist organisations in Palestine, and served as an important unifying force among the Jewish settlers, many of whom also took new Hebrew names.


Tel Aviv, its name taken from a work by Theodor Herzl, was founded by Zionists on empty dunes north of the existing city of Jaffa. This photograph is of the auction of the first lots in 1909.The development of the first Hebrew-speaking city (Tel Aviv), the kibbutz movement, and other Jewish economic institutions, plus the use of Hebrew, began by the 1920s to lay the foundations of a new nationality, which would come into formal existence in 1948. Meanwhile, other cultural Zionists attempted to create new Jewish artforms, including graphic arts. (Boris Schatz, a Bulgarian artist, founded the Bezalel Academy of Arts and Design in Jerusalem in 1906.) Others, such as dancer and artist Baruch Agadati, fostered popular festivals such as the Adloyada carnival on Purim.

The Zionist leaders always saw Britain as a key potential ally in the struggle for a Jewish homeland. Not only was Britain the world's greatest imperial power; it was also a country where Jews lived in peace and security, among them influential political and cultural leaders, such as Benjamin Disraeli and Walter, Lord Rothschild. There was also a peculiar streak of philo-Semitism among the classically educated British elite to which the Zionist leaders hoped to appeal, just as the Greek independence movement had appealed to British phil-Hellenism during the Greek War of Independence. Chaim Weizmann, who became the leader of the Zionist movement after Herzl's death in 1904, was a professor at a British university, and used his extensive contacts to lobby the British government for a statement in support of Zionist aspirations.

This hope was realised in 1917, when the British Foreign Secretary, Arthur Balfour, made his famous Declaration in favour of "the establishment in Palestine of a national home for the Jewish people". Balfour was motivated partly by philo-Semitic sentiment, partly by a desire to weaken the Ottoman Empire (an ally of Germany during the First World War), and partly by a desire to strengthen support for the Allied cause in the United States, home to the world's most influental Jewish community. In the Declaration, however, Balfour was careful to use the word "home" rather than "state," and also to specify that its establishment must not "prejudice the civil and religious rights of existing non-Jewish communities in Palestine."

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Support for the Zionist movement was not initially a mainstream position in the world Jewish community, and it was actively opposed by many Jewish organizations. While traditional Jewish belief held that Eretz Yisrael (the Land of Israel) was given to the ancient Israelites by God, and that therefore the right of the Jews to that land was permanent and inalienable, most Orthodox groups held that the Messiah must appear before Israel could return to Jewish control, and Reform Judaism (prior to the Holocaust) explicitly rejected Zionism. Still, return to the Land of Israel had remained a recurring theme among generations of diaspora Jews, particularly in Passover and Yom Kippur prayers which traditionally concluded with, "Next year in Jerusalem", and the thrice-daily Amidah (Standing prayer). [3]

Aliyah, or emigration to Israel, has always been considered by Judaism to be a praiseworthy and mandatory act for Jews according to halakha. Aliyah is included in most versions of the 613 commandments, although not in the widely used version of Maimonides. Maimonides' other writings, however, indicate that he considered return to the Land of Israel a matter of extreme importance for Jews. [4]

From the Middle Ages and onwards a number of prominent Jews (e.g. Nahmanides) and groups (including the students of the Vilna Gaon, and Menachem Mendel of Vitebsk and 300 of his followers) emigrated to Israel.

Many Jewish religious leaders were opposed to Zionism before the 1930s. The secular, socialist language used by many pioneer Zionists was contrary to the outlook of most religious Jewish communities, and many religious organisations opposed it, both on the grounds that it was a secular movement, and on the grounds that any attempt to re-establish Jewish rule in Israel by human agency was blasphemous, since (in their view) only the Messiah could accomplish this. There was, however, a small but vocal group of religious Jews that began to develop the concept of Religious Zionism in the 1920s and 1930s under such leaders as Rabbi Abraham Isaac Kook (the Chief Rabbi of Palestine) and his son Zevi Judah, and gained substantial following during the latter half of the 20th century. Only the desperate circumstances of the 1930s and 1940s converted most (though not all) of these communities to Zionism.

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Religious Zionism

Religious Zionism, or the Religious Zionist Movement, also called Mizrachi, is an ideology combining Zionism and Judaism, which offers Zionism based on the principles of Jewish religion and heritage.

In the United States it is often combined with Modern Orthodox Judaism, although they are not synonymous.

Religious Zionists are a faction within the Zionist movement which justify Zionist efforts to build a Jewish state in the land of Israel on the basis of Judaism. The main ideologist of religious Zionism was Rabbi Abraham Isaac Kook who justified Zionism according to Jewish religion and urged young religious Jews to support Zionist efforts to settle Israel, and the secular Labour Zionists to give more consideration to Judaism.

Kook saw Zionism as a part of a divine scheme which will finally result in the resettlement of the Jewish people in its homeland. This will bring salvation ("Geula") to Jews, and then to the entire world. After world harmony is achieved because of the refoundation of the Jewish homeland Israel, the Messiah will come.

Religious Jews believe that since the land of Israel (Eretz Yisrael) was given to the ancient Israelites by God, the right of the Jews to that land is permanent and inalienable. To generations of diaspora Jews, Zion has been a symbol of the Holy Land and of their return to it, as promised by God in Biblical prophecies. (See also Jerusalem, Jews and Judaism)

Despite this, many religious Jews were not enthusiastic about Zionism before the 1930s, and many religious organisations opposed it on the grounds that an attempt to re-establish Jewish rule in Israel by human agency is blasphemous, since only the Messiah can accomplish this. They considered it religiously forbidden to try to hasten salvation and the coming of the Messiah. They saw Zionism as an expression of disbelief in God's salvation and power, and therefore as a rebellion against God. Rabbi Kook developed a theological answer to that claim, which gave Zionism a religious legitimation.

Rabbi Kook's answer was the following:

Zionism was not merely a political movement by secular Jews. It was actually a tool of God to promote his divine scheme and to initiate the return of the Jews to their homeland - the land he promised to Abraham, Isaac and Jacob. God wants the children of Israel to return to their home in order to establish a Jewish sovereign state in which Jews could live according to the laws of Torah and Halakha and commit the Mitzvot of Eretz Israel (these are religious commandments which can be performed only in the land of Israel). Moreover, to cultivate the land of Israel was a Mitzvah by itself and it should be carried out. Therefore, settling Israel is an obligation of the religious Jews and helping Zionism is actually following God's will.
Another big problem of religious Jews with Zionism is that Zionists were largely secular Jews, and in some cases were atheist in their point of view. The atheism of the early Zionists was imported from Marxism by Socialist Zionism which saw Zionism as an avant-garde effort of building an advanced socialist society in the land of Israel, while solving the antisemitism problem. The Kibbutz is a good example of Socialist Zionism: it was a communal settlement set to fulfill national goals, in which no Jewish law was observed (such as Kosher food). Rabbi Kook had an answer to this as well:

Secular Zionists may think they do it for political, national or socialist reasons, but in fact - the actual reason for them coming to resettle in Israel is a religious Jewish spark ("Nitzotz") in their soul, planted by God. Without their knowledge, they are contributing to the divine scheme and actually committing a great Mitzvah.
The role of religious Zionists is to help them to establish a Jewish state and turn the religious spark in them into a great light. They should show them that the real source of Zionism and the longed-for Zion is Judaism and teach them Torah with love and kindness. In the end, they will understand that the laws of Torah are the key to true harmony and a socialist state (not in the Marxist meaning) that will be a light for the goyim and bring salvation to the world.
Professor Shlomo Avineri explains the last part of Kook's answer:

וסופם של חלוצים אלה, המגששים בעוורון החילוניות, אך האור הגנוז שבהם מוליכם אל דרך הגאולה - סופם ש"מלא-לשמו" יגיעו "לשמו" -עמוד 222
Translation:
"... and the end of those pioneers, who scout into the blindness of secularism and atheism, but the treasured light inside them leads them into the path of salvation - their end is that from doing Mitzva without purpose, they will do Mitzva with a purpose."

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The first Rabbis who supported Zionism were Rabbi Yehuda Shlomo Alkalai and Rabbi Zvi Hirsch Kalischer. They argued that the change in the status of Western Europe's Jews following emancipation was the first step toward salvation (גאולה) and that therefore one must hasten the messianic salvation by a natural salvation — whose main pillars are the Kibbutz Galuyot ("Gathering of the Exiles"), the return to Eretz Israel, agricultural work (עבודת אדמה) and the revival of the everyday use of the Hebrew language.

The Mizrachi (acronym for Merkaz Ruchani or "religious centre") is the name of the religious Zionist organization founded in 1902 in Vilna at a world conference of religious Zionists called by Rabbi Yitzchak Yaacov Reines. It operates a youth movement, Bnei Akiva which was founded in 1929.

Mizrachi believes that the Torah should be at the centre of Zionism and also sees Jewish nationalism as a tool for achieving religious objectives. The Mizrachi party was the first official religious Zionist party and founded the Ministry of Religion in Israel and pushed for laws enforcing kashrut and the observance of Shabbat - the Sabbath. It also played a role prior to the creation of the state of Israel in building a network of religious schools that exist to this day.

Major figures in the religious Zionist movement include Rabbi Abraham Isaac Kook who became the Ashkenazi Chief Rabbi of Palestine in 1924 and tried to reconcile Zionism with Orthodox Judaism.

Mizrachi had a separate trade union wing, founded in 1921, called Hapo'el Hamizrachi which represented religious Jews in the Histadrut and tried to attract religious Labour Zionists.

In 1956, Mizarchi, Hapoel Hamizrachi and other religious Zionists formed the National Religious Party or Mafdal to advance the rights of religious Jews in Israel.

The flagship religious institution of the religious Zionist movement is "Mercaz haRav" Yeshiva (founded by Rabbi Abraham Isaac Kook), which supplied the religious Zionist movement most of its Rabbis and scholars.

Religious Zionism today
Religious Zionists are often called "Kippot Sruggot" because of the knitted skull caps that they wear. In Israel, different factions of Orthodox Judaism can be distinguished by the style of dress of its members (such as Litvish Ashkenazi Haredi, Sephardi Haredi, Ashkenazi Hassidic, Religious Zionist, etc).

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Politics
Most religious Zionists are right wing supporters and vote for the Mafdal (National Religious Party), Likud (Conservative party) and National Union (nationalist party). However, there is a small minority of left wing religious Zionists. They are headed by Rabbi Michael Malkior and represented by the Meimad party (ran together with the Israeli Labor party).

Many of the religious Zionists are settlers in Judea-Samaria, as were almost all the settlers forcibly expelled from the Gaza Strip in August and September 2005. Many others are supporters of the settlers movement Gush Emunim.


Notable religious Zionist figures
This is a list of current notable religious Zionist leaders. The list is sorted lexiographicly according to the last name.

Rabbi Shlomo Aviner - head of Ateret Cohanim Yeshiva and pillar ideolog of the Religious Zionist Movement, part of the Tzohar young rabbinical movement and Ma'aglei Tzedek movement for social justice.
Rabbi Chaim Druckman - former member of Mafdal
Rabbi Mordechai Eliyahu - the unofficial spiritual leader of the Mafdal
Effi Eitam - IDF war hero and the leader of the Mafdal.
Rabbi Michael Melchior M.K. - leader of former Meimad (left wing religious Zionism), now a faction of the Israel Labor Party.
Zvulun Orlev - the leader of the Mafdal "pragmatist" faction.
Rabbi Yuval Sherlo - "pragmatist" religious Zionist Rabbi, part of the Tzohar young rabbinical movement and Ma'aglei Tzedek movement for social justice.
Rabbi Avraham Shapira - the spiritual leader of the Religious Zionism and the head of Mercaz haRav Yeshiva.

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صهيونيسم نماد بارز نژادپرستي

در نظر صهيونيسم همه غيريهوديان حيواناتي هستند كه بايد كشته شوند و از دست آنها خلاص شد.



روزنامه البعث

تاريخ جهان شاهد اشكال مختلف نژادپرستي و جنبه هاي فكري و عملي آن بوده، اما نژادپرست تر و خطرناك تر از انديشه و افكار صهيونيسم را مشاهده نكرده است. علت آن هم به نشأت گرفتن نژادپرستي صهيونيسم از اصول ديني باز مي گردد.

اين كه عرب ها صهيونيست ها را نژادپرست مي نامند، اتهامي بي مورد و ساختگي نيست بلكه آنها عملاً هدف اقدامات نژادپرستانه رژيم صهيونيستي قرار گرفته اند و از آن رنج مي برند و به خوبي با خوي و نگرش نژادپرستانه صهيونيسم آشنايي دارند. شديدترين شيوه هاي نژادپرستي عليه عرب ها اعمال مي شود و حتي در دوره ماقبل و مابعد تاريخ نيز چنين اقداماتي عليه هيچ قومي صورت نگرفته است. همچنين بسياري از ملت هاي جهان به ويژه اروپاييان نيز در اين مسأله با ما هم عقِيده هستند. از سوي ديگر، مردم اروپا نيز در گذشته هدف اعمال نژادپرستانه جنبش صهيونيسم قرار گرفته اند.

كسي كه كتاب "المفسدون في الأرض" نوشته حسن ناجي را مطالعه كند به جنبه هايي از اين نژادپرستي پي مي برد. تعداد زيادي از نويسندگان و انديشمندان كتاب هاي زيادي در مورد نژادپرستي جنبش صهيونيسم تأليف كرده و تحقيقات گسترده اي نيز در اين زمينه انجام داده اند. اين اشخاص از طريق مطالعه و بررسي افكار، انديشه و اقدامات جنبش صهيونيسم و تأثيرات آن بر جوامع و ملت هايي كه هدف اعمال بي رحمانه صهيونيست ها قرار گرفته اند، به تشريح نژادپرستي اين جنبش پرداخته اند.

تاريخ شاهد اشكالي از نژادپرستي مكاتب و اقوام مانند نازيسم، فاشيسم و سفيدپوستان در آفريقايي جنوبي و نامبيا عليه سياهان بوده است. اين گونه اقدامات از لحاظ اخلاقي پست ترين اعمال انساني مي باشد كه عقل و وجدان بشري ممكن است، به آن تن دهد. اما همه اين اعمال نژادپرستانه برخاسته از خوي و خصلت رواني و شخصي نژادپرستان است و در راستاي منافع سياسي و اقتصادي صورت مي گيرد. بر عكس آن، نژادپرستي صهيونيسم برخاسته و نشأت گرفته از اصول و عقايد ديني است.

ابتدا بايد ميان تورات اصلي و تورات و تلمود جنبش صهيونيسم فرق قائل شد. در اين تورات نصوصي مبتني بر كينه و كدورت از همه انسان ها وجود دارد. در نظر صهيونيسم همه غيريهوديان حيواناتي هستند كه بايد كشته شوند و از دست آنها خلاص شد. آنها در اين باره به مطلب ذيل استناد مي كنند كه يهوديان هنگام حمله به فلسطين هفت قوم (كنعانيان، فزري ها، يبوسي ها و جيوشي ها و...) ساكن اين سرزمين را به خاك و خون كشيدند كه برخي ها جان سالم به در بردند و پا به فرار گذاشتند. صهيونيسم معتقد است كه اين تعداد فراري در ديگر مناطق كره زمين زاد و ولد كردند و نسل كنوني انسان ها از آنها هستند و همين علت، بايد تا اندازه ممكن از اين مردم كشته شوند زيرا ممكن است از ساكنان قديمي فلسطيني باشند كه فرار كردند و به قتل نرسيدند.

صهيونيست ها خود را ملت برگزيده خداوند مي دانند. احبار و علماي يهود به خداوند بلندمرتبه اين دروغ بزرگ را بستند تا اين گونه خوي و خصلت نهفته نژادپرستي خود عليه ديگران را آشكار سازند. يهوديان براي توجيه اين مسأله كه به خداوند نسبت مي دهند، و اين كه خداوند را به علت آفرين ملت هاي غير از آنها به توبه واداشته اند، مطلب ذيل را به دروغ از زبان آفريدگار جهان عنوان مي كنند:"من به خاطر خلقت اقوامي غير از ملت و امتم (يهود) پيشمان هستم اما آنها را تنها به خاطر دو دليل آفريدم: يا اين كه بردگاني براي شما باشند و يا اين كه آنها بسان گوسفنداني و شما نيز گرگان درنده اي باشيد كه هر جا آنها را يافتيد بكشيد." براي تشريح بر اين مطلب سخنان خاخام نژادپرست يوسف عباديا در نشست 9/4/2001م. پارلمان رژيم صهيونيستي را ذكر مي كنيم:"عرب ها اشرا و ملعونند ... آنها را بكشيد و با موشك و جنگ افزارهاي نظامي نسل آنها را از ميان بركنيد، زيرا عرب ها چون افعي هايي هستند كه بايد نيست و نابود شوند."

با توجه به مطالب فوق، يهوديان بنا به خصلت نژادپرستي صهيونيسم تنها افراد پاك و مقدس و ديگران نجس هستند و بايد با آنها جنگيد و نابودشان كرد. اگر كشتن آنها ممكن نباشد، بايد به صورت تحقيرآميزي با آنها رفتار كرد. براي توضيح بيش تر، يك نص از تلمود درباره غيريهوديان را مي آوريم:"اسرائيلي نزد خداوند بهتر از ملائكه است و اگر شخصي يك اسرائيلي را بزند، انگار كه خداوند را زده است."

آيا افراطي تر، تروريست تر، ستمگرتر و نژادپرست تر از اين نيز وجود دارد؟

صهيونيست ها در تلمود دروغ هاي زيادي آورده اند. مطالبي در اين كتاب آمده است كه نشانگر اوج نژادپرستي و برخورد تحقير آميز يهوديان با ديگران است. در تلمود آمده است:"سگ بهتر از ديگران (غيريهوديان) است!!" يهوديان دليل برتري سگ از غيريهوديان را اين مطلب تلمود مي دانند:"به يهودي اجازه داده شده است كه در اعياد به سگ ها غذا بدهد اما اطعام ديگران حرام است و حتي اجازه ندارد كه تكه گوشتي به ديگران بدهد، بلكه برعكس بايد آن را به سگ ها بدهد كه آنها بهتر از ديگران (غيريهوديان) هستند."

آيا معقول است كه خداي عزوجل ديگران را به آدم كشي تشويق كند. بنا به عقايد نژادپرستانه و باطل يهوديان خداوند خطاب به قوم يهود در تلمود گفته است:"شما به هر اندازه كه از ديگران بكشيد به من نزديك مي شويد. هر كس يك انسان در راه من قرباني كند، عمل وي مقبول و بهتر از قرباني كردن حيوان است."

اصول و احكام نژادپرستانه تلمود از يهوديان مي خواهد كه هر وقت از كنار قبرستان ديگران عبور كردند، تف و آبا و اجداد مردگان را لعن و نفرين كنند. خطرناك تر از همه اين ها، فتواي شيمون وايزر خاخام بخش مركزي فلسطين اشغالي است. سرباز موشي يكي از مريدان خاخام وايزر از وي درباره كساني كه در هنگام جنگ كشته مي شوند، سؤال كرده بود. وايزر در جواب به مطلب زير از كتاب اسرائيل شاحاك استناد كرده بود:"بدان اي فرزندم كه بنا به فتاوي موسي بن ميمون، دماغ شرورترين افاعي را از جا بركن و بهترين اغيار (ديگران) نيز بايد چون افعي ها كشته شوند. اما عرب ها بهترين كاري كه مي شود با آنها كرد اين است كه با آلت جنگيت روده و جگر آنها را پاره پاره كني."

اين مطالب نمونه هايي از متن هاي نژادپرستانه اي است كه در كتاب هاي ديني تحريف شده يهوديان آمده است و آنها را به نژادپرستي و نفرت از ديگران تشويق مي كند و كشتن و نابودي ديگران را از وظايف ديني و واجب يهوديان عنوان كرده است. بنا به اين دلايل، ادعاهاي صلح طلبانه و آزادي خواهانه رهبران صهيونيسم فريبي بيش نيست. هنوز خيلي ها معتقدند كه محرك اساسي صهيونيست ها همين اوامر و نصوص هستند كه باعث شده اند قاتل و سفاحي چون شارون تصدي رهبري اسرائيل را بر عهده گيرد و علناً مخالفت جدي خود را با صلح اعلام كند.

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زن و صهيونيسم

براي بهره برداري كامل از جاذبه جنسي، موسسات و انجمن هايي در آمريكا و اسرائيل و ديگر محيط هاي صهيونيستي تشكيل شده كه امپراتوري جاذبه جنسي به حساب مي آيند، و با فكر و انديشه و برنامه هاي شيطاني تنظيم شده به بهره برداري از اين جاذبه روي آورده اند، كه بر كاباره ها و اماكن فساد و بيوت دعاره و كازينوها حكومت مي كنند.



يهوديان براي آنكه بر مشاعر جوامع نفوذ كنند، متوسل به انواع ابزارها و حيله شده اند، يكي از اين ابزارها، بهرهبرداري از جاذبه جنسي مي باشد، جاذبه اي كه عقل و منطق و دليل و برهان را در هم مي نوردد و بر همه چيز فائق مي آيد.
براي بهره برداري كامل از جاذبه جنسي، موسسات و انجمن هايي در آمريكا و اسرائيل و ديگر محيط هاي صهيونيستي تشكيل شده كه امپراتوري جاذبه جنسي به حساب مي آيند، و با فكر و انديشه و برنامه هاي شيطاني تنظيم شده به بهره برداري از اين جاذبه روي آورده اند، كه بر كاباره ها و اماكن فساد و بيوت دعاره و كازينوها حكومت مي كنند.
يكي از اين خطرناكترين جمعيت هاي مروج اباحي گري، انجمن سازمان يهود است كه توسط شلومر لشتاين از اعضاء حزب "المابام" تاسيس شده است. "شلومرلشتاين" يهودي خبيث آلماني الاصل تنها به سال 1960 تعداد 3000 دختر جوان را به جهت اشتغال در شغل فاحشه گري استخدام كرد.
البته اين دختران جوان با ديگر همكاران خود تفاوت دارند، اينان فاحشه گري را به قصد جاسوسي و نفوذ در رجال سياسي براي خود انتخاب كرده اند. اين دختران در اماكن مختلفه نگهداري و تربيت شده اند، زبان هاي گوناگون را آموخته اند و شغل آنان معاشرت با ديپلمات ها و رجال سياسي و كسب اطلاعات و اسرار محرمانه مي باشد.
وزارت خارجه اسرائبل، دختران تربيت شده مخصوص در اختيار دارد كه آنان متخصص بهره برداري از جاذبه جنسي مي باشند و به جهت پذيرايي از ميهمانان و هيات هاي خارجي مي باشند.(1)
مساله اشتراك در جنس و شيوعيت جنسي كه در كشورهاي كمونيستي توسط لنين و اخلاف او به اجراء در آمد و به صورت هاي كامل تر در سوئد و نروژ و دانمارك و بسياري از خانواده هاي اروپايي و آمريكايي به اجراء در آمده است و گاهگاهي در جرايد عربي و در كشورهاي اسلامي توسط احزاب دست چپي مطرح مي گردد و به عنوان حقوق زنان مطرح مي شود، يكي ديگر از اختراعات و پيشنهادهاي يهوديان مي باشد، كه با الهام از تورات و تلمود تحريف شده عنوان شده است.(2)
مجله "هوليم هازير" در يك تحقيق آماري نتيجه گيري مي كند كه به ندرت يك مقام ارتشي و پليسي و نظامي عرب را مي توان يافت كه يك معشوقه اسرائيلي نداشته باشد، هنگامي كه ياسر عرفات رئيس حرمت آزادي بخش فلسطين به يك جاسوسه اسرائيل به نام سارا الطويل ازدواج مي كند و او را محرم اسرار خود بدارد، تكليف ديگر سران و بزرگان نظامي مصر و سوريسه و اردن معلوم است.(3)
جالب است كه جرايد وابسته به صهيونيسن گاهگاهي پرونده برخي از اين رجال را با عكس و تفصيلات انتشار مي دهند و سلطه خود را بر زعماي عرب به نمايش مي گذارند.
ضعف الطالب و المطلوب، و لعن الظالم و المظلوم
مجله آن سنسزورد فاش مي كند كه در وزارت امور خارجه آمريكا زناني تربيت شده اند كه مخصوص استقبال و پذيرايي از ميهمانان خارجي بوده و وظيفه آنان تخليه اطلاعاتي ميهمان دولتي و سياسي مي باشد.
اين انجمن كه به عنوان گروه حب و عشق و انجمن شناخته مي شوند از روزگار تئودور روزولت به سال1908 ميلادي تاسيس شده است.*

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صهيونيسم مسيحي در آمريكا

براساس* اعتقادات* صهيونيسم* مسيحي* بعد از سال* 2000م* و قبل* از 2007م* يهوديان* مقيم* فلسطين* بايد دو مسجد اقصي* و صخره* رامنهدم* كنند و به* جاي* آنها معبد بزرگ* را بنا نمايند. روزي* كه* يهوديان* مسجداقصي* و مسجد صخره* در بيت*المقدس* را منهدم* كنند، "جنگ*آرماگدون*" آغاز خواهد شد.


رهبران* ديني* و سياسي* پروتستان* در انگليس* و آمريكا در حقيقت* بانيان* اصلي* صهيونيسم* مي*باشند. بعد از اين* كه«*جان* داربي*» كشيش*معروف* كليساي* انگليسي*، نظريه* صهيونيسم* مسيحي* را كه* براي* اولين* بار به* عنوان* "عملي* نمودن* خواسته*هاي* مسيح"* و تحقق*پيشگويي*هاي* انجيل* ترويج* كرد، دو نفر از كشيشان* برجسته* ي پروتستان*ِ مقيم* آمريكا به* نامهاي* "دي*. ال*. مودي*" و "ويليام* بلاكستون"* صهيونيسم*مسيحي* را در اين* كشور تبليغ* كردند.
بلاكستون* در دهه* 1880 براي* مهاجرت* يهوديان* از سراسر جهان* به* سرزمين* فلسطين* با رهبران* سياسي* و ديني* و سرمايه*داران* بزرگ*مسيحي* در ايالات* متحده* آمريكا ملاقات* كرد و آنها را متقاعد نمود كه* از دولت* واشنگتن* بخواهند براي* بوجود آوردن* كشور اسرائيل* درفلسطين* كوشش* نمايد.
در سال* 1891 ويليام* بلاكستون* نامه*اي* را كه* بعداً به* نام* بلاكستون* معروف* گرديد تقديم* رئيس* جمهوري* وقت* آمريكا "بنجامين* هاري*سون"* نمود. در اين* نامه* 413 نفر از رهبران* ارشد سياسي* و ديني* و سرمايه*داران* بزرگ* آن* زمان* در آمريكا از دولت* خود درخواست* كرده*بودند كه* دولت* واشنيگتن* به* وظيفه* الهي* و ملي* خود عمل* كند و در فلسطين* كشوري* براي* يهوديان* بوجود آورد و براي* بازگشت* يهوديان*به* فلسطين* بايد كمكهاي* مالي*، سياسي* و نظامي* خود را در اختيار نهضت* صهيونيسم* بگذارد. اين* نامه* را حتي* اسقف* اعظم* آن* زمانِ *كاتوليكهاي* ايالات* متحده* "كاردينال* گيبن*" امضا كرده* بود.
كشيش* ويليام* بلاكستون* به* عنوان* پدر صهيونيسم* مسيحي* در ايالات* متحده* آمريكا معروف* گرديد صهيونيسم* يهودي* بعد از اين* جريان*قوت* گرفت* و آنها با ترغيب* و حمايت* رهبران* سياسي* و ديني* مسيحي* از انگليس* و ايالات* متحده* آمريكا در سال* 1897 ميلادي به* رهبري "*تئودور هرزل"* در شهر بال* سوئيس، اولين* كنگره* صهيونيستهاي* يهودي* را تشكيل* دادند و اهداف* خود براي* بوجود آوردن* كشور اسرائيل* رادر فلسطين* اعلام* كردند.
در سال* 1908م*. بلاكستون* كتابي* با عنوان* "مسيح* مي*آيد" را تاليف* كرد. در اين* كتاب* نويسنده* به* مسيحيان* جهان* وعده* داده* بود در سالي* كه*در فلسطين* كشور صهيونيستي* اسرايل* تاسيس* گردد مسيح* دوباره* ظهور خواهد كرد. براي* رسيدن* به* اين* هدف* دولت* لندن* با تهاجمهاي*فرهنگي* و نظامي، خلافت* عثماني* تركيه* را متلاشي* نمود و در جنگ* جهاني* اول، ارتش* انگليس* سرزمين* فلسطين* را تصرف* كرد. در سال*1917م*. هم* "آرتوربالفور" وزير امور خارجه* وقت* انگليس* در بيانيه*اي* تعهد نمود دولت* لندن* به* يهوديان* سراسر جهان* براي* مهاجرت* به*فلسطين* كمك* كند و در تشكيل* كشور اسرائيل* در فلسطين* فعاليت* نمايد.

پروتستانيسم* در خدمت* صهيونيسم*

در سال* 1809م*. در لندن* كليساي* انگليس* «جامعه*ي خدمات* روحاني* كليسا براي* يهوديان*» را تاسيس* كرد كه* اهداف* اين* جامعه* به* قرار زيرمي*باشد:

1- تبليغ* نمودن* ريشه*هاي* يهودي* دين* مسيحيت* در بين* مسيحيان* جهان*.
2- كوشش* براي* مهاجرت* يهوديان* از سراسر جهان* به* سرزمين* فلسطين* و تاسيس* كشوري* به* نام* اسرائيل* در فلسطين*.

يكي* ديگر از موسسات* فعال* پروتستانها كه* براي* مهاجرت* يهوديان* به* فلسطين* فعاليت* گسترده* انجام* مي*دهد سفارت* بين*المللي*مسيحيت* در بيت*المقدس* مي*باشد. در اين* موسسه* تمام* كليساهاي* پروتستانها عضويت* دارند و براي* انتقال* يهوديان* به* فلسطين* كمكهاي*مالي* زيادي* به* يهوديان* و دولت* اسرائيل* مي*نمايند.

ديگر موسسات* فعال* پروتستانها كه* براي* انتقال* يهوديان* به* فلسطين* كوشش* مي*نمايند از اين* قرار مي*باشند:

1-دوستان* مسيحي* اسرائيل.
2-دوستان* نيايش* مسيحيت* براي* اسرائيل*.
3-پل هاي* صلح*

اين* موسسات* با دريافت* كمكهاي* مالي* از دولتهاي* مسيحي* آمريكا و اروپا و مسيحيان* سراسر جهان* هزينه* مهاجرت* يهوديان* به*سرزمين*هاي* فلسطين* اشغالي* را مي*پردازند.
برنامه* كنوني* اين* موسسات* انتقال* بيش* از يك* ميليون* يهودي* از كشورهاي* مختلف* مخصوصاً از شوروي* سابق* و اروپاي* شرقي* به* فلسطين*است* و اخيراً نخست*وزير اسرائيل* نيز طرحهاي* عملي* براي* اجراي* اين* طرح* را رسماً اعلام* داشته* است*.


احداث* معبد بزرگ* در بيت*المقدس*

براساس* اعتقادات* صهيونيسم* مسيحي* بعد از سال* 2000م* و قبل* از 2007م* يهوديان* مقيم* فلسطين* بايد دو مسجد اقصي* و صخره* رامنهدم* كنند و به* جاي* آنها معبد بزرگ* را بنا نمايند. روزي* كه* يهوديان* مسجداقصي* و مسجد صخره* در بيت*المقدس* را منهدم* كنند، "جنگ*آرماگدون*" آغاز خواهد شد. در اين* زمينه* رهبران* و نويسندگان* پيرو مكتب* صهيونيسم* مسيحي* كتابهاي* متعددي* به* چاپ* رسانده* و نام* آنهارا "كتابهاي* آرماگدون"* گذشته*اند. عناوين* اين* كتابها درباره* انهدام* مسجد اقصي* و مسجد صخره* و احداث* معبد بزرك* به* جاي* آن* به* اين* قرارمي*باشد:

1-جنگ* براي* بيت*المقدس، نوشته* جان* هاگي.
2- معبد روزهاي* آخرالزمان*.
3-معبد مسيح* كه* مي*آيد، نوشته* جان* شيمت* و كارل* لاني*.



يك* نويسنده* آمريكايي* در سال* 1997 كتابي* با عنوان* "خيانت* به* بيت*المقدس*" را تاليف* نمود كه* در آن* هر نوع* مذاكره* صلح* با فلسطينيان* راخيانت* به* تعليمات* انجيل* و خواسته*هاي* مسيح* مي*داند و اين* مطلب* را به* خوانندگان* القا مي*نمايد كه* مسيح* با آغاز هزاره* سوم* و قبل* ازسال* 2007م* ظهور خواهد كرد و اسرائيل* بزرگ* را از نيل* تا فرات* به* وجود خواهد آورد.

در اين* كتابها تبليغ* مي*گردد كه* براي* تعجيل* ظهور مسيح* مسيحيان* بايد كشور بابل* را كه* عراق* كنوني* مي*باشد - نابود كنند و رودخانه*فرات* بايد كاملاً خشك* گردد گفتني* است* كه* آنها جنگ* آرماگدون* را جنگ* فرات* نيز مي*نامند.

پيروان* اين* مكتب* اعلام* كرده*اند كه* در آزمايشگاه* دامپزشكي* شهر تگزاس* گوساله* ماده* با كره* سرخ* رنگ* بدون* لكه*اي* را دارند پرورش*مي*دهند و آن* را در معبد بزرگ* كه* در جاي* مسجد اقصي* و مسجد صخره* ساخته* خواهد شد قرباني* خواهند كرد.

رهبران* ديني* صهيونيسم* مسيحي* تبليغات* گسترده*اي* در اين* باره* انجام* داده*اند در يك* نظرسنجي* كه* توسط* خبرگزاري* آسوشيتدپرس* درسال* 1997 انجام* شد، اعلام* گرديد 25 درصد جمعيت* آمريكا اعتقاد راسخ* دارند كه* با آغاز هزاره* سوم* جنگ* نهايي* آرماگدون* در محل*فلسطين* آغاز خواهد شد و اين* جنگ* تا مدت* هفت* سال* ادامه* خواهد داشت*.

در اثر اين* جنگ* دنيا نابود مي*شود و در پايان* اين* جنگ* هفت* ساله* كه* آنها آن* را "مصيبت* بزرگ* براي* كليسا و مسيحيان"* مي*دانند مسيح*همراه* "مسيحيان* دوباره* تولد يافته"* ظهور خواهد كرد و دجال* را شكست* مي*دهد و حكومت* جهاني* خود را با مركزيت* بيت*المقدس* تشكيل*خواهد داد. به همين منظور آنها معبد بزرگ را كه موجب جنگ آرماگدون مي شود، "معبد مصيبت بزرگ" مي نامند.مطابق اعتقادات صهيونيسم مسيحي، غير از معتقدان به "خواسته هاي مسيح"، تمامي مردم جهان، چه مسيحي و چه غير مسيحي، به دست دجال كشته خواهند شد.

ارتش صهيونيستي در سال 1967 بخش شرقي ِ بيت المقدس را تصرف كرد و مسجد اقصي و مسجد صخره به دست صهيونيستها ي يهودي اشغال گرديد. بعد از آن، رژيم تل آويو همواره اعلام كرد كه بيت المقدس پايتخت ابدي اسرائيل است.به* همين* منظور صهيونيستها 87 درصد بخش* شرقي* بيت*المقدس* را تصرف* كرده*اند و مردم* فلسطين* حق* ندارند در بخش* شرقي* اين* شهر خانه* سازي* كنند و حتي* خانه*هاي* فلسطيني*ها در اين* بخش* شهر، مرتب* تخريب* مي*گردد و يهوديان* در آنجا ساكن* مي*شوند. صهيونيستها زير محوطه* مسجداقصي* و مسجد صخره* را كاملاً حفاري* كرده*اند. صهيونيستهاي* مسيحي* و يهودي* ِ مقيم* فلسطين* اشغالي* و آمريكا اعلام*نموده*اند كه* آنها سقف* و ستونهاي* معبد بزرگ* را آماده* كرده*اند و مي*توانند در كوتاهترين* مدت* معبد بزرگ* را در جاي* مسجد اقصي* ومسجد صخره* احداث* نمايد. آنها نقشه* معبد بزرگ* را در روي* جلد كتابهايي* كه* در اين* موضوع* نوشته* شده* است*، چاپ* كرده*اند. رهبران *صهيونيسم* مسيحي* و يهودي*، خود اعلام* كرده*اند؛ مطابق* تفسير "مكاشفه* يوحنا" در انجيل*، صهيونيسم*، رسالت* الهي* دارد و براي* تاسيس*دولت* اسرائيل* بزرگ* حق* دارند علاوه* بر سلب* مالكيت* فلسطينيان* حتي* نسل* كشي* فلسطينيان* و اعراب* را انجام* دهند.

خلسه* روحاني*

پروتستانها اعتقاد دارند قبل* از آغاز جنگ* آرماگدون، مسيح* خود را مقابل* مسيحيان* دوباره* تولد يافته* ظاهر خواهد كرد و آنها با ديدارمسيح*، خلسه* روحاني* را تجربه* خواهند كرد و از ميان* صهيونيستهاي* يهودي* كه* معبد بزرگ* را بنا خواهند نمود، 144000 يهودي* با زيارت*مسيح* و خلسه* روحاني* به* مسيح* ايمان* خواهند آورد و آنگاه* همراه* مسيحيان* دوباره* تولد يافته* بوسيله* يك* سفينه* از دنيا به* بهشت* منتقل*خواهند شد و از آنجا نظاره*گر نابودي* جهان* به* دست* دجال* خواهند بود سپس* مسيح* همراه* پيروانش* دوباره* به* زمين* باز خواهند گشت* ودر پايان* جنگ* آرماگدون* دجال* شكست* خواهد خورد و حكومت* يك* هزار سال* مسيح* آغاز مي*شود.

رهبران* ديني* پروتستان* مبلغان* انجيل* را از مسيحي* كردن* يهوديان* منع* مي*كنند چرا كه* مطابق* اعتقادات* آنان* يهوديان* از سراسر جهان* بايدبه* فلسطين* مهاجرت* نمايند و اسرائيل* بزرگ* را تشكيل* دهند و اقدام* به* ساخت* معبد بزرگ* نمايند. بيشتر مطلق* يهوديان* در جنگ*آرماگدون* توسط* ضد مسيح* كشته* خواهد شد و تعداد اندكي* زنده* خواهند ماند و با ظهور حضرت* مسيح* به* وي* ايمان* خواهند آورد.

تروريسم* مقدس* و مبلغان* جنگجوي* انجيل*

مكتب* صهيونيسم* مسيحي* در كشورهاي* پروتستان* مخصوصاً در ايالات* متحده* آمريكا و انگليس* توسط* مبلغات* انجيل* در سطح* گسترده* ترويج* مي*شود. مبلغان* انجيل* با عنوان* "ايوانجيليست*" معروف* هستند و تبليغ* انجيل* در سراسر جهان* را به* عنوان* جنگ* صليبي* انجام*مي*دهند. تبليغ* كردن* انجيل* با روحيه* جنگهاي* صليبي*، از خصوصيات* ممتاز مبلغان* انجيل* در آمريكا و انگليس* مي*باشد. آنها در دهه* ي گذشته* با دامن* زدن* به* تبليغات* گسترده* درباره* تفاسيري* از پيشگوئي*هاي* انجيل* و تبليغ* نابودي* حتمي* جهان* در آغاز هزاره* سوم* توسط *شبكه* گستر