Reality of none multicultural Society i

The Islamist strikes again.

Zionism is the belief that those who uphold the ten commandments are entitled to their place in the promised land in accordance with the covenant.



Those Israelis who do not steal or murder etc, are real Zionists.
Those who do steal, murder etc are not.

This is the secular government that is not religious?

”In some ways, it already has. As a precondition to some of his coalition deals, Netanyahu is pushing laws through the Knesset that grant new powers to his incoming ministers, allowing them expanded oversight of everything from law enforcement to Jewish settlements in the West Bank. The Shas party is also demanding an overhaul of the Israeli court system that would grant more authority over rabbinic judges and less oversight from secular ombudsmen, a move that legal observers in the country warn would cripple the judiciary and open the door to misconduct by rabbinic judges.

You've ignored what a real Zionist is and carried on with the anti Semitic trope of ignorance.

opens up fine for me

Early Jewish anti-Zionism

Formal anti-Zionism arose in the late 19th century as a response to Theodor Herzl's proposal in The Jewish State (1896) to create an independent country in Palestine for Jews subject to persecution in the "civilized nations" of Europe,[10] but even before Herzl, the idea of Zionism – of Jews as constituting a nation rather than a people constituted by their religion – promoted by Moses Hess (1862) and Leo Pinsker (1882) elicited fierce opposition within European Orthodox Jewry. Samson Raphael Hirsch, for one, considered the active promotion of Jewish emigration to Palestine a sin.[11] The creation of a Jewish state before the appearance of the messiah was widely interpreted in Jewish religious circles as contradicting the divine will, a programme, furthermore, that was visibly driven by Jewish secularists. Until World War I, across Central Europe, Jewish religious leaders largely perceived the Zionist movement's aspirations for Jewish nationhood in a distant "New Judea" as a threat, in that it might encourage paradoxically the very antisemites, with their treatment of Jews in their midst as "aliens", whose fundamental rationale Zionism itself sought to undermine.[12]



When Herzl began to propound his proposal, many, including, secular Jews, regarded Zionism as a fanciful and unrealistic movement.[13] Some antisemites even dismissed it as a "Jewish trick".[c] Many assimilationist Jewish liberals, heirs of the Enlightenment, had argued that Jews should enjoy full equality in exchange for a pledge of loyalty to their respective nation-states.[14] Those liberal Jews who accepted integration and assimilationist principles saw Zionism as a threat to efforts to facilitate Jewish citizenship and equality within the European nation-state context.[15] Many in the intellectual elite of the Anglo-Jewish community, for example, opposed Zionism because they felt most at home in England, where, in their view, antisemitism was neither a social or cultural norm.[d][e] The Jewish establishment in Germany, France (and its Alliance Israelite Universelle),[f] and America strongly identified with its respective states, a sentiment that made it regard Zionism negatively.[g] Reform rabbis in German-speaking lands and Hungary advocated the erasure of all mentions of Zion in their prayer books.[16] Herzl's successor, the Zionist atheist Max Nordau, whose views on race coincided with those of the antisemitic Drumont,[h] lambasted Reform Judaism for emptying ancient Jewish prayers of their literal meaning in claiming that the Jewish diaspora was a fact of destiny.



Herzl's proposal initially met with broad, vigorous opposition within Jewish intellectual, social and political movements.[j] A notable exception was the religious Mizrachi movement.[17] After the Tenth Zionist Congress moved to expand in Palestine, many Orthodox Jews left the Mizrachi movement and formed Agudat Yisrael as a bulwark against secularists, including Zionists. In Palestine, the Agudah sought complete separation from secularists, though one key leader, Rabbi Yosef Sonnenfeld, was amenable to limited cooperation with local Zionists.[18] In his essay Mauschel, Herzl called Jews who opposed his project "yids", and not true Jews. Among left-wing currents within diaspora Jewish communities, strong opposition emerged in such formations as the Bundism, Autonomism, Folkism, Jewish Communists, Territorialism, and Jewish-language anarchist movements. Yevsektsiya, the Jewish section of the Communist Party in the Soviet Union created to combat "Jewish bourgeois nationalism",[k] targeted the Zionist movement and managed to close down its offices and place Zionist literature under a ban,[19] but Soviet officials themselves often disapproved of anti-Zionist zeal.[20][21][22]Early 
Formal anti-Zionism arose in the late 19th century as a response to Theodor Herzl's proposal in The Jewish State (1896) to create an independent country in Palestine for Jews subject to persecution in the "civilized nations" of Europe,[10] but even before Herzl, the idea of Zionism – of Jews as constituting a nation rather than a people constituted by their religion – promoted by Moses Hess (1862) and Leo Pinsker (1882) elicited fierce opposition within European Orthodox Jewry. Samson Raphael Hirsch, for one, considered the active promotion of Jewish emigration to Palestine a sin.[11] The creation of a Jewish state before the appearance of the messiah was widely interpreted in Jewish religious circles as contradicting the divine will, a programme, furthermore, that was visibly driven by Jewish secularists. Until World War I, across Central Europe, Jewish religious leaders largely perceived the Zionist movement's aspirations for Jewish nationhood in a distant "New Judea" as a threat, in that it might encourage paradoxically the very antisemites, with their treatment of Jews in their midst as "aliens", whose fundamental rationale Zionism itself sought to undermine.[12]



When Herzl began to propound his proposal, many, including, secular Jews, regarded Zionism as a fanciful and unrealistic movement.[13] Some antisemites even dismissed it as a "Jewish trick".[c] Many assimilationist Jewish liberals, heirs of the Enlightenment, had argued that Jews should enjoy full equality in exchange for a pledge of loyalty to their respective nation-states.[14] Those liberal Jews who accepted integration and assimilationist principles saw Zionism as a threat to efforts to facilitate Jewish citizenship and equality within the European nation-state context.[15] Many in the intellectual elite of the Anglo-Jewish community, for example, opposed Zionism because they felt most at home in England, where, in their view, antisemitism was neither a social or cultural norm.[d][e] The Jewish establishment in Germany, France (and its Alliance Israelite Universelle),[f] and America strongly identified with its respective states, a sentiment that made it regard Zionism negatively.[g] Reform rabbis in German-speaking lands and Hungary advocated the erasure of all mentions of Zion in their prayer books.[16] Herzl's successor, the Zionist atheist Max Nordau, whose views on race coincided with those of the antisemitic Drumont,[h] lambasted Reform Judaism for emptying ancient Jewish prayers of their literal meaning in claiming that the Jewish diaspora was a fact of destiny.



Herzl's proposal initially met with broad, vigorous opposition within Jewish intellectual, social and political movements.[j] A notable exception was the religious Mizrachi movement.[17] After the Tenth Zionist Congress moved to expand in Palestine, many Orthodox Jews left the Mizrachi movement and formed Agudat Yisrael as a bulwark against secularists, including Zionists. In Palestine, the Agudah sought complete separation from secularists, though one key leader, Rabbi Yosef Sonnenfeld, was amenable to limited cooperation with local Zionists.[18] In his essay Mauschel, Herzl called Jews who opposed his project "yids", and not true Jews. Among left-wing currents within diaspora Jewish communities, strong opposition emerged in such formations as the Bundism, Autonomism, Folkism, Jewish Communists, Territorialism, and Jewish-language anarchist movements. Yevsektsiya, the Jewish section of the Communist Party in the Soviet Union created to combat "Jewish bourgeois nationalism",[k] targeted the Zionist movement and managed to close down its offices and place Zionist literature under a ban,[19] but Soviet officials themselves often disapproved of anti-Zionist zeal.[20][21][22]

The first Zionist was Moses.
And he produced a covenant.
Only those who kept the Ten Commandments were true Zionists.
Those who murder, those who steal, are not true Zionists no matter what they want to call themselves.