JNS.org – As a teacher of Zionism, one of the more frequent questions I receive is about anti-Zionist Jews.

Zionism is a modern movement built on age-old values that stand for the right of the Jewish people to determine their future in a state in the Jewish people’s historic homeland—the Land of Israel. Zionists maintain that the denial of these rights is antisemitic by nature because it advocates for discriminating against the Jewish people. But I am often asked: If there are anti-Zionist Jews, how can anti-Zionism be considered antisemitism?

The question isn’t without merit, but it assumes that Jews can’t express antisemitic viewpoints or be antisemitic in general. While antisemitic Jews are an odd phenomenon, there’s no reason they can’t exist. At the same time, there are Jews who agree with the values of Zionism but maintain that Zionism’s goal of establishing a Jewish state should not have been pursued at this time due to ancillary reasons having nothing to do with Zionist values.

Jewish opponents of Zionism have diverse views, but there are three main categories of anti-Zionist Jews: 1) Jews who promote a more assimilationist position and are concerned that Zionism can bring on charges of dual loyalty and increase antisemitism. 2) Jews who are fearful of fighting for Jewish rights. They prefer an existence that doesn’t advocate for change and are satisfied with a less-than-ideal reality rather than one that could better their standing in the world. 3) Torah-observant Jews who maintain that Zionism is inconsistent with Torah values either because of its secularism or its timing before a Messianic era.

In his book Arc of a Covenant, Walter Russell Mead wrote: “In 1919, 31 of the most influential Jews in America, led by the former ambassador to the Ottoman Empire, Henry Morgenthau, presented a petition to Woodrow Wilson as he left for the Paris Peace Conference requesting him to oppose the Balfour Declaration: ‘We do not wish to see Palestine, either now or at any time in the future, organized as a Jewish State.’”

These Jews preferred living in a non-Jewish state with Jews who aspired to be more like their non-Jewish neighbors than in their own independent nation.

Many of these Jews exist today, yet an interesting phenomenon has developed with this group. Those who call themselves Zionists but practice a life that is more like the non-Jews around them than the independent Jewish lives of those in Israel. Mead wrote: “Herzl expected an unfavorable response to his [Zionist] pamphlet, and the Jews of Vienna did not disappoint him. A few weeks after publication, Herzl noted in his diary that “The Jews of the upper-class, educated circles … are horrified by me.”

It was not just that the idea of a Jewish “return” to a homeland where no Jewish state had existed for almost 2,000 years struck most sensible Jews as a fantasy rather than as a serious political proposal; it was that most Western Jews had long ago renounced the idea that the Jews were a nation. They thought of Jews as a race of people sharing a common descent or as a religious community.

Every society and community includes individuals who prefer to be viewed with favor of those around them rather than fight for their own rights and independence. They either fear independence and change or are frightened to stand up for their own rights.

Early Zionists denigrated the Jews in their community who acted this way as “Galus Jews” or “Weak-kneed Jews.” The Zionist ethos holds that Jews should stand up for themselves and demand that the nations of the world grant the Jewish people the rights all nations enjoy. Zionist Jews wouldn’t stand for the anti-Zionist Jews who were afraid to stand up for themselves and demand what rightfully belonged to the Jewish people.

Rav Chaim Soloveitchik, a Rabbi who lived at the turn of the 20th century, once said: “The Zionists attract Jews to their movement by dressing it up as ‘the mitzvah of settling in Eretz Yisroel.” Rav Chaim likened Zionists to sane people who had drunk from a poisonous well that caused them to become insane and try to convince the sane people that they are, in fact, insane. His main objection to Zionism was its move away from complete devotion to the observance of Halachah. Other rabbis maintain that Jews are prohibited from governing the Land of Israel until the Messianic era.

Dr. Theodore Herzl and Rav Chaim Soloveitchik lived at the same time. They couldn’t have been more different. Yet both revolutionized the Jewish world. Dr. Herzl’s Zionism created the State of Israel and Rav Chaim created the Brisker Derech (methodology of analysis).

As a self-declared Brisker, I don’t feel comfortable critiquing Rav Chaim’s position and prefer Rabbi Aaron Zimmer’s explanation of Rav Chaim’s position on Zionism.

In psychology, learned helplessness is a state that occurs after a person has experienced a stressful situation repeatedly. They believe that they are unable to control or change the situation, so they do not try, even when opportunities for change are available. For over 2,000 years, the Jewish people had learned helplessness and assumed they couldn’t return to Israel without a Divine command leading to the Messianic era.

Dr. Herzl, a journalist and man of the world, witnessed the political reality around him changing. He understood that the global community’s focus on liberation and move away from colonialism set the ideal conditions for the Jewish people to return to their homeland and establish their own state.

Rav Chaim and many rabbis opposed to Zionism weren’t aware of global trends and couldn’t see that the time had come to return to the Land of Israel. They saw Zionism as a movement bent on veering Jews away from the Torah with false promises of a return to Zion.

Dr. Herzl was able to take advantage of global trends and actualize the 2,000-year-old dream of the Jewish people to return to the Land of Israel.

The existence of anti-Zionist Jews troubles the Zionist community for numerous reasons, but most of all because they provide support for the antisemites of the world who mask their Jew-hatred with the “legitimate” veneer of anti-Zionism.

Anti-Zionist Jews exist on the fringes of Judaism and aren’t representative of today’s mainstream Jewish community, which overwhelmingly identifies as Zionist and supports the State of Israel. They should be given as much credence as racist black people and self-hating Catholics.

Those who point to the anti-Zionist fringes of the Jewish community and play them off as mainstream to legitimize their hate reveal themselves as antisemites.

The post Who Are the Anti-Zionist Jews? first appeared on Algemeiner.com.