Tessler, Mark A. (1994). A History of the Israeli–Palestinian Conflict. Indiana University Press. p. 55. ISBN978-0-253-20873-6. https://archive.org/details/historyofisraeli00tess_0June 22, 2016閲覧. "The suggestion that Uganda might be suitable for Jewish colonization was first put forward by Joseph Chamberlain, the British colonial secretary, who said that he had thought about Herzl during a recent visit to the interior of British East Africa. Herzl, who at that time had been discussing with the British a scheme for Jewish settlement in Sinai, responded positively to Chamberlain's proposal, in part because of a desire to deepen Zionist-British cooperaion and, more generally to show that his diplomatic efforts were capable of bearing fruit."
Biger, Gideon (2004) (英語). The Boundaries of Modern Palestine, 1840–1947. Routledge. pp. 58–63. ISBN978-1-135-76652-8. https://books.google.com/books?id=wUqRAgAAQBAJ&pg=PA60. "Unlike the earlier literature that dealt with Palestine's delimitation, the boundaries were not presented according to their historical traditional meaning, but according to the boundaries of the Jewish Eretz Israel that was about to be established there. This approach characterizes all the Zionist publications at the time ... when they came to indicate borders, they preferred the realistic condition and strategic economic needs over an unrealistic dream based on the historic past.' This meant that planners envisaged a future Palestine that controlled all the Jordan's sources, the southern part of the Litanni river in Lebanon, the large cultivatable area east of the Jordan, including the Houran and Gil'ad wheat zone, Mt Hermon, the Yarmuk and Yabok rivers, the Hijaz Railway ..."
LeVine, Mark; Mossberg, Mathias (2014). One Land, Two States: Israel and Palestine as Parallel States. University of California Press. p. 211. ISBN978-0-520-95840-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117165546/https://books.google.com/books?id=vnVAAwAAQBAJ&pg=PA211March 16, 2016閲覧. "The parents of Zionism were not Judaism and tradition, but antiSemitism and nationalism. The ideals of the French Revolution spread slowly across Europe, finally reaching the Pale of Settlement in the Russian Empire and helping to set off the Haskalah, or Jewish Enlightenment. This engendered a permanent split in the Jewish world, between those who held to a halachic or religious-centric vision of their identity and those who adopted in part the racial rhetoric of the time and made the Jewish people into a nation. This was helped along by the wave of pogroms in Eastern Europe that set two million Jews to flight; most wound up in America, but some chose Palestine. A driving force behind this was the Hovevei Zion movement, which worked from 1882 to develop a Hebrew identity that was distinct from Judaism as a religion."
Gelvin, James L. (2014). The Israel-Palestine Conflict: One Hundred Years of War. Cambridge University Press. p. 93. ISBN978-1-107-47077-4. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117183517/https://books.google.com/books?id=GDaZAgAAQBAJ&pg=PA93March 16, 2016閲覧. "The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some "other". Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose. As we have seen, Zionism itself arose in reaction to anti-Semitic and exclusionary nationalist movements in Europe. It would be perverse to judge Zionism as somehow less valid than European anti-Semitism or those nationalisms. Furthermore, Zionism itself was also defined by its opposition to the indigenous Palestinian inhabitants of the region. Both the "conquest of land" and the "conquest of labor" slogans that became central to the dominant strain of Zionism in the Yishuv originated as a result of the Zionist confrontation with the Palestinian "other"."
Norman G. Finkelstein (2003). Image and reality of the Israel-Palestine conflict. Verso Books. ISBN978-1-85984-442-7. https://books.google.com/books?id=vNb5VkyxDlYC. "The ‘defensive ethos’ was never the operative ideology of mainstream Zionism. From beginning to end, Zionism was a conquest movement. The subtitle of Shapira’s study is ‘The Zionist Resort to Force’. Yet, Zionism did not ‘resort’ to force. Force was – to use Shapira’s apt phrase in her conclusion – ‘inherent in the situation’ (p. 357). Gripped by messianism after the issuance of the Balfour Declaration, the Zionist movement sought to conquer Palestine with a Jewish Legion under the slogan ‘In blood and fire shall Judea rise again’ (pp. 83–98). When these apocalyptic hopes were dispelled and displaced by the mundane reality of the British Mandate, mainstream Zionism made a virtue of necessity and exalted labor as it proceeded to conquer Palestine ‘dunum by dunum, goat by goat’. Force had not been abandoned, however. Shapira falsely counterposes settlement (‘by virtue of labor’) to force (‘by dint of conquest’). Yet, settlement was force by other means. Its purpose, in Shapira’s words, was to build a ‘Jewish infrastructure in Palestine’ so that ‘the balance of power between Jews and Arabs had shifted in favor of the former’ (pp. 121, 133; cf. p. 211). To the call of a Zionist leader on the morrow of Tel Hai that ‘we must be a force in the land’, Shapira adds the caveat: ‘He was not referring to military might but, rather, to power in the sense of demography and colonization’ (p. 113). Yet, Shapira willfully misses the basic point that ‘demography and colonization’ were equally force. Moreover, without the ‘foreign bayonets’ of the British Mandate, the Zionist movement could not have established even a toehold, let alone struck deep roots, in Palestine.51 Toward the end of the 1930s and especially after World War II, a concatenation of events – Britain’s waning commitment to the Balfour Declaration, the escalation of Arab resistance, the strengthening of the Yishuv, etc. – caused a consensus to crystallize within the Zionist movement that the time was ripe to return to the original strategy of conquering Palestine ‘by blood and fire’."
Kühntopf-Gentz, Michael (1990) (ドイツ語). Nathan Birnbaum: Biographie. Eberhard-Karls-Universität zu Tübingen. p. 39. オリジナルのJuly 7, 2023時点におけるアーカイブ。. https://web.archive.org/web/20230707163624/https://books.google.com/books?id=bNcsAQAAIAAJJuly 7, 2023閲覧. "Nathan Birnbaum wird immer wieder als derjenige erwähnt, der die Begriffe "Zionismus" und "zionistisch" eingeführt habe, auch sieht er es selbst so, obwohl er es später bereut und Bedauern darüber äußert, wie die von ihm geprägten Begriffe verwendet werden. Das Wort "zionistisch" erscheint bei Birnbaum zuerst in einem Artikel der "Selbst-Emancipation" vom 1 April 1890: "Es ist zu hoffen, dass die Erkenntnis der Richtigkeit und Durchführbarkeit der zionistischen Idee stets weitere Kreise ziehen und in der Assimilationsepoche anerzogene Vorurteile beseitigen wird”"
Herzl, Theodor (2012) (英語). The Jewish State. Courier Corporation. p. 80. ISBN978-0-486-11961-8. オリジナルのJanuary 11, 2024時点におけるアーカイブ。. https://web.archive.org/web/20240111180611/https://books.google.com/books?id=1_6VSVuzCagC&pg=PA80#v=onepage&q&f=falseJune 9, 2021閲覧. "if all or any of the French Jews protest against this scheme on account of their own "assimilation," my answer is simple: The whole thing does not concern them at all. They are Jewish Frenchmen, well and good! This is a private affair for the Jews alone. The movement towards the organization of the State I am proposing would, of course, harm Jewish Frenchmen no more than it would harm the "assimilated" of other countries. It would, on the contrary, be distinctly to their advantage. For they would no longer be disturbed in their "chromatic function," as Darwin puts it, but would be able to assimilate in peace, because the present Anti-Semitism would have been stopped for ever. They would certainly be credited with being assimilated to the very depths of their souls, if they stayed where they were after the new Jewish State, with its superior institutions, had become a reality. The "assimilated" would profit even more than Christian citizens by the departure of faithful Jews; for they would be rid of the disquieting, incalculable, and unavoidable rivalry of a Jewish proletariat, driven by poverty and political pressure from place to place, from land to land. This floating proletariat would become stationary."
Baer, Marc David (2011). Honored by the Glory of Islam: Conversion and Conquest in Ottoman Europe. New York: Oxford University Press. p. 137. ISBN978-0-199-79783-7. OCLC657455452. https://books.google.com/books?id=CIPR5L5SAtYC&pg=PA137. "Hatice Turhan’s insistence on conversion mitigated any educational edge Jewish physicians had over others. In contrast to the mid-sixteenth century, when Jews such as Joseph Nasi rose to the highest medical post in the empire and played an active role at the Ottoman court while remaining practicing Jews, and even convinced Suleiman to intervene with the pope on behalf of Portuguese Jews who were Ottoman subjects imprisoned in Ancona, the leading physicians at court in the mid-to late seventeenth century such as Hayatizade and Nuh Efendi had to be converted Jews."
Adam Rovner (2014). In the Shadow of Zion: Promised Lands Before Israel. NYU Press. p. 45. ISBN978-1-4798-1748-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧. "European Jews swayed and prayed for Zion for nearly two millennia, and by the end of the nineteenth century their descendants had transformed liturgical longing into a political movement to create a Jewish national entity somewhere in the world. Zionism's prophet, Theodor Herzl, considered Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula as potential Jewish homelands. It took nearly a decade for Zionism to exclusively concentrate its spiritual yearning on the spatial coordinates of Ottoman Palestine."
Adam Rovner (2014). In the Shadow of Zion: Promised Lands Before Israel. NYU Press. p. 45. ISBN978-1-4798-1748-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧. "European Jews swayed and prayed for Zion for nearly two millennia, and by the end of the nineteenth century their descendants had transformed liturgical longing into a political movement to create a Jewish national entity somewhere in the world. Zionism's prophet, Theodor Herzl, considered Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula as potential Jewish homelands. It took nearly a decade for Zionism to exclusively concentrate its spiritual yearning on the spatial coordinates of Ottoman Palestine."
Adam Rovner (2014). In the Shadow of Zion: Promised Lands Before Israel. NYU Press. p. 81. ISBN978-1-4798-1748-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧. "On the afternoon of the fourth day of the Congress a weary Nordau brought three resolutions before the delegates: (1) that the Zionist Organization direct all future settlement efforts solely to Palestine; (2) that the Zionist Organization thank the British government for its other of an autonomous territory in East Africa; and (3) that only those Jews who declare their allegiance to the Basel Program may become members of the Zionist Organization." Zangwill objected... When Nordau insisted on the Congress's right to pass the resolutions regardless, Zangwill was outraged. "You will be charged before the bar of history," he challenged Nordau... From approximately 1:30 p.m. on Sunday, July 30, 1905, a Zionist would henceforth he defined as someone who adhered to the Basel Program and the only "authentic interpretation" of that program restricted settlement activity exclusively to Palestine. Zangwill and his supporters could not accept Nordau's "authentic interpretation" which they believed would lead to an abandonment of the Jewish masses and of Herzl's vision. One territorialist claimed that Ussishkin's voting bloc had in fact "buried political Zionism"."
Mitchell, Thomas G. (2000). Native vs. Settler. Greenwood Press. p. 48. ISBN978-0-313-31357-8. オリジナルのMay 16, 2015時点におけるアーカイブ。. https://web.archive.org/web/20150516124255/https://books.google.com/books?id=3PNt46aB_sYC&pg=PA48February 14, 2015閲覧. "To most Arabs the terms Jew or Jewish and Zionist are interchangeable. After the introduction of European anti-Semitism into the Arab world in the thirties and forties through the Axis powers, Arab propaganda has displayed many classic Nazi anti-Semitic claims about the Jews. For public relations purposes the PLO has never wanted to be accused of being anti-Semitic but rather only of being anti-Zionist. Occasionally its leaders slip, as Arafat did when he referred to the "Jewish invasion" in his speech."
Safrai, Zeʾev (2018-05-02), “The Land in Rabbinic Literature” (英語), Seeking out the Land: Land of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE – 400 CE) (Brill): pp. 76–203, ISBN978-90-04-33482-3, オリジナルのJune 27, 2023時点におけるアーカイブ。, https://web.archive.org/web/20230627093521/https://brill.com/display/book/9789004334823/BP000013.xml2023年7月6日閲覧。 "The preoccupation of rabbinic literature in all its forms with the Land of Israel is without question intensive and constant. It is no wonder that this literature offers historians of the Land of Israel a wealth of information for the clarification of a wide variety of topics."
“Jew | History, Beliefs, & Facts | Britannica” (英語). www.britannica.com. August 4, 2022時点のオリジナルよりアーカイブ。2023年3月10日閲覧。 “In the broader sense of the term, a Jew is any person belonging to the worldwide group that constitutes, through descent or conversion, a continuation of the ancient Jewish people, who were themselves descendants of the Hebrews of the Old Testament.”
Haddad, Hassan S. (1974). “The Biblical Bases of Zionist Colonialism”. Journal of Palestine Studies ([University of California Press, Institute for Palestine Studies]) 3 (4): 98–99. doi:10.2307/2535451. ISSN0377-919X. JSTOR2535451. http://www.jstor.org/stable/2535451July 5, 2023閲覧。. "The Zionist moveinent remains firmly anchored on the basic principle of the exclusive right of the Jews to Palestine that is found in the Torah and in other Jewish religious literature. Zionists who are not religious, in the sense of following the ritual practices of Judaism, are still biblical in their basic convictions in, and practical application of the ancient particularism of the Torah and the other books of the Old Testament. They are biblical in putting their national goals on a level that goes beyond historical, humanistic or moral considerations… We can summarize these beliefs, based on the Bible, as follows. 1. The Jews are a separate and exclusive people chosen by God to fulfil a destiny. The Jews of the twentieth century have inherited the covenant of divine election and historical destiny from the Hebrew tribes that existed more than 3000 years ago. 2. The covenant included a definite ownership of the Land of Canaan (Palestine) as patrimony of the Israelites and their descendants forever. By no name, and under no other conditions, can any other people lay a rightful claim to that land. 3. The occupation and settlement of this land is a duty placed collectively on the Jews to establish a state for the Jews. The purity of the Jewishness of the land is derived from a divine command and is thus a sacred mission. Accordingly, settling in Palestine, in addition to its economic and political motivations, acquires a romantic and mythical character. That the Bible is at the root of Zionism is recognized by religious, secular, non-observant, and agnostic Zionists… The Bible, which has been generally considered as a holy book whose basic tenets and whose historical contents are not commonly challenged by Christians and Jews, is usually referred to as the Jewish national record. As a "sacrosanct title-deed to Palestine," it has caused a fossilization of history in Zionist thinking… Modern Jews, accordingly, are the direct descendants of the ancient Israelites, hence the only possible citizens of the Land of Palestine."
Max Mallowan (1972). “Cyrus the Great (558–529 B.C.)”. Journal of the British Institute of Persian Studies10:1: 1–17. doi:10.1080/05786967.1972.11834152.
Kochavi, Arieh J. (1998). “The Struggle against Jewish Immigration to Palestine”. Middle Eastern Studies34 (3): 146–167. doi:10.1080/00263209808701236. JSTOR4283956.
Ravndal, Ellen Jenny (2010). “Exit Britain: British Withdrawal From the Palestine Mandate in the Early Cold War, 1947–1948”. Diplomacy & Statecraft21 (3): 416–433. doi:10.1080/09592296.2010.508409. ISSN0959-2296.
Asscher, Omri (2021). “Exporting political theology to the diaspora: translating Rabbi Abraham Isaac Kook for Modern Orthodox consumption”. Meta65 (2): 292–311. doi:10.7202/1075837ar. ISSN1492-1421.
cf. Teveth, Shabtai (April 1990). “The Palestine Arab Refugee Problem and Its Origins”. Middle Eastern Studies26 (2): 214–249. doi:10.1080/00263209008700816. JSTOR4283366.
“Hitler and the Nazis' Anti-Zionism”. Fathom. January 11, 2024時点のオリジナルよりアーカイブ。2023年11月19日閲覧。 “First, Hitler despised Zionism. In fact he ridiculed the idea as he was convinced that the Jews would be incapable of establishing and then defending a state. More importantly, he and his government viewed the prospect of a Jewish state in Palestine as part of the broader international Jewish conspiracy which his fevered imagination presented as a dire threat to Germany.”
"We oppose the Zionists and their 'state'Archived May 15, 2011, at the Wayback Machine. vigorously and we continue our prayers for the dismantlement of the Zionist 'state' and peace to the world." Rabbi E Weissfish, Neturei Karta, Representatives of Orthodox Jewry, US, London, Palestine and worldwide.
“Israeli Statement in Response to "Zionism Is Racism" Resolution (November 1975)”. www.jewishvirtuallibrary.org. March 10, 2023時点のオリジナルよりアーカイブ。2023年3月10日閲覧。 “You dare talk of racism when I can point with pride to the Arab ministers who have served in my government; to the Arab deputy speaker of my Parliament; to Arab officers and men serving of their own volition in our border and police defense forces, frequently commanding Jewish troops; to the hundreds of thousands of Arabs from all over the Middle East crowding the cities of Israel every year; to the thousands of Arabs from all over the Middle East coming for medical treatment to Israel; to the peaceful coexistence which has developed; to the fact that Arabic is an official language in Israel on a par with Hebrew; to the fact that it is as natural for an Arab to serve in public office in Israel as it is incongruous to think of a Jew serving in any public office in an Arab country, indeed being admitted to many of them. Is that racism? It is not! That, Mr. President, is Zionism.”
Haddad, Hassan S. (1974). “The Biblical Bases of Zionist Colonialism”. Journal of Palestine Studies ([University of California Press, Institute for Palestine Studies]) 3 (4): 98–99. doi:10.2307/2535451. ISSN0377-919X. JSTOR2535451. http://www.jstor.org/stable/2535451July 5, 2023閲覧。. "The Zionist moveinent remains firmly anchored on the basic principle of the exclusive right of the Jews to Palestine that is found in the Torah and in other Jewish religious literature. Zionists who are not religious, in the sense of following the ritual practices of Judaism, are still biblical in their basic convictions in, and practical application of the ancient particularism of the Torah and the other books of the Old Testament. They are biblical in putting their national goals on a level that goes beyond historical, humanistic or moral considerations… We can summarize these beliefs, based on the Bible, as follows. 1. The Jews are a separate and exclusive people chosen by God to fulfil a destiny. The Jews of the twentieth century have inherited the covenant of divine election and historical destiny from the Hebrew tribes that existed more than 3000 years ago. 2. The covenant included a definite ownership of the Land of Canaan (Palestine) as patrimony of the Israelites and their descendants forever. By no name, and under no other conditions, can any other people lay a rightful claim to that land. 3. The occupation and settlement of this land is a duty placed collectively on the Jews to establish a state for the Jews. The purity of the Jewishness of the land is derived from a divine command and is thus a sacred mission. Accordingly, settling in Palestine, in addition to its economic and political motivations, acquires a romantic and mythical character. That the Bible is at the root of Zionism is recognized by religious, secular, non-observant, and agnostic Zionists… The Bible, which has been generally considered as a holy book whose basic tenets and whose historical contents are not commonly challenged by Christians and Jews, is usually referred to as the Jewish national record. As a "sacrosanct title-deed to Palestine," it has caused a fossilization of history in Zionist thinking… Modern Jews, accordingly, are the direct descendants of the ancient Israelites, hence the only possible citizens of the Land of Palestine."
Kochavi, Arieh J. (1998). “The Struggle against Jewish Immigration to Palestine”. Middle Eastern Studies34 (3): 146–167. doi:10.1080/00263209808701236. JSTOR4283956.
cf. Teveth, Shabtai (April 1990). “The Palestine Arab Refugee Problem and Its Origins”. Middle Eastern Studies26 (2): 214–249. doi:10.1080/00263209008700816. JSTOR4283366.
“Palestine Conference (Government Policy) (Hansard, 18 February 1947)”. Parliamentary Debates (Hansard) (18 February 1947). October 12, 2017時点のオリジナルよりアーカイブ。2023年3月10日閲覧。 “We have, therefore, reached the conclusion that the only course now open to us is to submit the problem to the judgment of the United Nations ... Mr. Janner Pending the remitting of this question to the United Nations, are we to understand that the Mandate stands. and that we shall deal with the situation of immigration and land restrictions on the basis of the terms of the Mandate, and that the White Paper of 1939 will be abolished? ... Mr. Bevin No, Sir. We have not found a substitute yet for that White Paper, and up to the moment, whether it is right or wrong, the House is committed to it. That is the legal position. We did, by arrangement and agreement, extend the period of immigration which would have terminated in December, 1945. Whether there will be any further change, my right hon. Friend the Colonial Secretary, who, of course, is responsible for the administration of the policy, will be considering later.”
Safrai, Zeʾev (2018-05-02), “The Land in Rabbinic Literature” (英語), Seeking out the Land: Land of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE – 400 CE) (Brill): pp. 76–203, ISBN978-90-04-33482-3, オリジナルのJune 27, 2023時点におけるアーカイブ。, https://web.archive.org/web/20230627093521/https://brill.com/display/book/9789004334823/BP000013.xml2023年7月6日閲覧。 "The preoccupation of rabbinic literature in all its forms with the Land of Israel is without question intensive and constant. It is no wonder that this literature offers historians of the Land of Israel a wealth of information for the clarification of a wide variety of topics."
LeVine, Mark; Mossberg, Mathias (2014). One Land, Two States: Israel and Palestine as Parallel States. University of California Press. p. 211. ISBN978-0-520-95840-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117165546/https://books.google.com/books?id=vnVAAwAAQBAJ&pg=PA211March 16, 2016閲覧. "The parents of Zionism were not Judaism and tradition, but antiSemitism and nationalism. The ideals of the French Revolution spread slowly across Europe, finally reaching the Pale of Settlement in the Russian Empire and helping to set off the Haskalah, or Jewish Enlightenment. This engendered a permanent split in the Jewish world, between those who held to a halachic or religious-centric vision of their identity and those who adopted in part the racial rhetoric of the time and made the Jewish people into a nation. This was helped along by the wave of pogroms in Eastern Europe that set two million Jews to flight; most wound up in America, but some chose Palestine. A driving force behind this was the Hovevei Zion movement, which worked from 1882 to develop a Hebrew identity that was distinct from Judaism as a religion."
Gelvin, James L. (2014). The Israel-Palestine Conflict: One Hundred Years of War. Cambridge University Press. p. 93. ISBN978-1-107-47077-4. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117183517/https://books.google.com/books?id=GDaZAgAAQBAJ&pg=PA93March 16, 2016閲覧. "The fact that Palestinian nationalism developed later than Zionism and indeed in response to it does not in any way diminish the legitimacy of Palestinian nationalism or make it less valid than Zionism. All nationalisms arise in opposition to some "other". Why else would there be the need to specify who you are? And all nationalisms are defined by what they oppose. As we have seen, Zionism itself arose in reaction to anti-Semitic and exclusionary nationalist movements in Europe. It would be perverse to judge Zionism as somehow less valid than European anti-Semitism or those nationalisms. Furthermore, Zionism itself was also defined by its opposition to the indigenous Palestinian inhabitants of the region. Both the "conquest of land" and the "conquest of labor" slogans that became central to the dominant strain of Zionism in the Yishuv originated as a result of the Zionist confrontation with the Palestinian "other"."
Kühntopf-Gentz, Michael (1990) (ドイツ語). Nathan Birnbaum: Biographie. Eberhard-Karls-Universität zu Tübingen. p. 39. オリジナルのJuly 7, 2023時点におけるアーカイブ。. https://web.archive.org/web/20230707163624/https://books.google.com/books?id=bNcsAQAAIAAJJuly 7, 2023閲覧. "Nathan Birnbaum wird immer wieder als derjenige erwähnt, der die Begriffe "Zionismus" und "zionistisch" eingeführt habe, auch sieht er es selbst so, obwohl er es später bereut und Bedauern darüber äußert, wie die von ihm geprägten Begriffe verwendet werden. Das Wort "zionistisch" erscheint bei Birnbaum zuerst in einem Artikel der "Selbst-Emancipation" vom 1 April 1890: "Es ist zu hoffen, dass die Erkenntnis der Richtigkeit und Durchführbarkeit der zionistischen Idee stets weitere Kreise ziehen und in der Assimilationsepoche anerzogene Vorurteile beseitigen wird”"
Herzl, Theodor (2012) (英語). The Jewish State. Courier Corporation. p. 80. ISBN978-0-486-11961-8. オリジナルのJanuary 11, 2024時点におけるアーカイブ。. https://web.archive.org/web/20240111180611/https://books.google.com/books?id=1_6VSVuzCagC&pg=PA80#v=onepage&q&f=falseJune 9, 2021閲覧. "if all or any of the French Jews protest against this scheme on account of their own "assimilation," my answer is simple: The whole thing does not concern them at all. They are Jewish Frenchmen, well and good! This is a private affair for the Jews alone. The movement towards the organization of the State I am proposing would, of course, harm Jewish Frenchmen no more than it would harm the "assimilated" of other countries. It would, on the contrary, be distinctly to their advantage. For they would no longer be disturbed in their "chromatic function," as Darwin puts it, but would be able to assimilate in peace, because the present Anti-Semitism would have been stopped for ever. They would certainly be credited with being assimilated to the very depths of their souls, if they stayed where they were after the new Jewish State, with its superior institutions, had become a reality. The "assimilated" would profit even more than Christian citizens by the departure of faithful Jews; for they would be rid of the disquieting, incalculable, and unavoidable rivalry of a Jewish proletariat, driven by poverty and political pressure from place to place, from land to land. This floating proletariat would become stationary."
“Jew | History, Beliefs, & Facts | Britannica” (英語). www.britannica.com. August 4, 2022時点のオリジナルよりアーカイブ。2023年3月10日閲覧。 “In the broader sense of the term, a Jew is any person belonging to the worldwide group that constitutes, through descent or conversion, a continuation of the ancient Jewish people, who were themselves descendants of the Hebrews of the Old Testament.”
Adam Rovner (2014). In the Shadow of Zion: Promised Lands Before Israel. NYU Press. p. 45. ISBN978-1-4798-1748-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧. "European Jews swayed and prayed for Zion for nearly two millennia, and by the end of the nineteenth century their descendants had transformed liturgical longing into a political movement to create a Jewish national entity somewhere in the world. Zionism's prophet, Theodor Herzl, considered Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula as potential Jewish homelands. It took nearly a decade for Zionism to exclusively concentrate its spiritual yearning on the spatial coordinates of Ottoman Palestine."
Adam Rovner (2014). In the Shadow of Zion: Promised Lands Before Israel. NYU Press. p. 45. ISBN978-1-4798-1748-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧. "European Jews swayed and prayed for Zion for nearly two millennia, and by the end of the nineteenth century their descendants had transformed liturgical longing into a political movement to create a Jewish national entity somewhere in the world. Zionism's prophet, Theodor Herzl, considered Argentina, Cyprus, Mesopotamia, Mozambique, and the Sinai Peninsula as potential Jewish homelands. It took nearly a decade for Zionism to exclusively concentrate its spiritual yearning on the spatial coordinates of Ottoman Palestine."
Adam Rovner (2014). In the Shadow of Zion: Promised Lands Before Israel. NYU Press. p. 81. ISBN978-1-4798-1748-1. オリジナルのNovember 17, 2016時点におけるアーカイブ。. https://web.archive.org/web/20161117170246/https://books.google.com/books?id=Ej_UBAAAQBAJ&pg=PA45March 16, 2016閲覧. "On the afternoon of the fourth day of the Congress a weary Nordau brought three resolutions before the delegates: (1) that the Zionist Organization direct all future settlement efforts solely to Palestine; (2) that the Zionist Organization thank the British government for its other of an autonomous territory in East Africa; and (3) that only those Jews who declare their allegiance to the Basel Program may become members of the Zionist Organization." Zangwill objected... When Nordau insisted on the Congress's right to pass the resolutions regardless, Zangwill was outraged. "You will be charged before the bar of history," he challenged Nordau... From approximately 1:30 p.m. on Sunday, July 30, 1905, a Zionist would henceforth he defined as someone who adhered to the Basel Program and the only "authentic interpretation" of that program restricted settlement activity exclusively to Palestine. Zangwill and his supporters could not accept Nordau's "authentic interpretation" which they believed would lead to an abandonment of the Jewish masses and of Herzl's vision. One territorialist claimed that Ussishkin's voting bloc had in fact "buried political Zionism"."
“Palestine Conference (Government Policy) (Hansard, 18 February 1947)”. Parliamentary Debates (Hansard) (18 February 1947). October 12, 2017時点のオリジナルよりアーカイブ。2023年3月10日閲覧。 “We have, therefore, reached the conclusion that the only course now open to us is to submit the problem to the judgment of the United Nations ... Mr. Janner Pending the remitting of this question to the United Nations, are we to understand that the Mandate stands. and that we shall deal with the situation of immigration and land restrictions on the basis of the terms of the Mandate, and that the White Paper of 1939 will be abolished? ... Mr. Bevin No, Sir. We have not found a substitute yet for that White Paper, and up to the moment, whether it is right or wrong, the House is committed to it. That is the legal position. We did, by arrangement and agreement, extend the period of immigration which would have terminated in December, 1945. Whether there will be any further change, my right hon. Friend the Colonial Secretary, who, of course, is responsible for the administration of the policy, will be considering later.”
“Hitler and the Nazis' Anti-Zionism”. Fathom. January 11, 2024時点のオリジナルよりアーカイブ。2023年11月19日閲覧。 “First, Hitler despised Zionism. In fact he ridiculed the idea as he was convinced that the Jews would be incapable of establishing and then defending a state. More importantly, he and his government viewed the prospect of a Jewish state in Palestine as part of the broader international Jewish conspiracy which his fevered imagination presented as a dire threat to Germany.”
“Israeli Statement in Response to "Zionism Is Racism" Resolution (November 1975)”. www.jewishvirtuallibrary.org. March 10, 2023時点のオリジナルよりアーカイブ。2023年3月10日閲覧。 “You dare talk of racism when I can point with pride to the Arab ministers who have served in my government; to the Arab deputy speaker of my Parliament; to Arab officers and men serving of their own volition in our border and police defense forces, frequently commanding Jewish troops; to the hundreds of thousands of Arabs from all over the Middle East crowding the cities of Israel every year; to the thousands of Arabs from all over the Middle East coming for medical treatment to Israel; to the peaceful coexistence which has developed; to the fact that Arabic is an official language in Israel on a par with Hebrew; to the fact that it is as natural for an Arab to serve in public office in Israel as it is incongruous to think of a Jew serving in any public office in an Arab country, indeed being admitted to many of them. Is that racism? It is not! That, Mr. President, is Zionism.”
Perednik. “Judeophobia”. The Coordination Forum for Countering Antisemitism. July 28, 2017時点のオリジナルよりアーカイブ。December 14, 2018閲覧。
“Neturei Karta”. jewishvirtuallibrary.org. January 23, 2017時点のオリジナルよりアーカイブ。March 12, 2018閲覧。
"We oppose the Zionists and their 'state'Archived May 15, 2011, at the Wayback Machine. vigorously and we continue our prayers for the dismantlement of the Zionist 'state' and peace to the world." Rabbi E Weissfish, Neturei Karta, Representatives of Orthodox Jewry, US, London, Palestine and worldwide.
Mitchell, Thomas G. (2000). Native vs. Settler. Greenwood Press. p. 48. ISBN978-0-313-31357-8. オリジナルのMay 16, 2015時点におけるアーカイブ。. https://web.archive.org/web/20150516124255/https://books.google.com/books?id=3PNt46aB_sYC&pg=PA48February 14, 2015閲覧. "To most Arabs the terms Jew or Jewish and Zionist are interchangeable. After the introduction of European anti-Semitism into the Arab world in the thirties and forties through the Axis powers, Arab propaganda has displayed many classic Nazi anti-Semitic claims about the Jews. For public relations purposes the PLO has never wanted to be accused of being anti-Semitic but rather only of being anti-Zionist. Occasionally its leaders slip, as Arafat did when he referred to the "Jewish invasion" in his speech."
Haddad, Hassan S. (1974). “The Biblical Bases of Zionist Colonialism”. Journal of Palestine Studies ([University of California Press, Institute for Palestine Studies]) 3 (4): 98–99. doi:10.2307/2535451. ISSN0377-919X. JSTOR2535451. http://www.jstor.org/stable/2535451July 5, 2023閲覧。. "The Zionist moveinent remains firmly anchored on the basic principle of the exclusive right of the Jews to Palestine that is found in the Torah and in other Jewish religious literature. Zionists who are not religious, in the sense of following the ritual practices of Judaism, are still biblical in their basic convictions in, and practical application of the ancient particularism of the Torah and the other books of the Old Testament. They are biblical in putting their national goals on a level that goes beyond historical, humanistic or moral considerations… We can summarize these beliefs, based on the Bible, as follows. 1. The Jews are a separate and exclusive people chosen by God to fulfil a destiny. The Jews of the twentieth century have inherited the covenant of divine election and historical destiny from the Hebrew tribes that existed more than 3000 years ago. 2. The covenant included a definite ownership of the Land of Canaan (Palestine) as patrimony of the Israelites and their descendants forever. By no name, and under no other conditions, can any other people lay a rightful claim to that land. 3. The occupation and settlement of this land is a duty placed collectively on the Jews to establish a state for the Jews. The purity of the Jewishness of the land is derived from a divine command and is thus a sacred mission. Accordingly, settling in Palestine, in addition to its economic and political motivations, acquires a romantic and mythical character. That the Bible is at the root of Zionism is recognized by religious, secular, non-observant, and agnostic Zionists… The Bible, which has been generally considered as a holy book whose basic tenets and whose historical contents are not commonly challenged by Christians and Jews, is usually referred to as the Jewish national record. As a "sacrosanct title-deed to Palestine," it has caused a fossilization of history in Zionist thinking… Modern Jews, accordingly, are the direct descendants of the ancient Israelites, hence the only possible citizens of the Land of Palestine."
Haddad, Hassan S. (1974). “The Biblical Bases of Zionist Colonialism”. Journal of Palestine Studies ([University of California Press, Institute for Palestine Studies]) 3 (4): 98–99. doi:10.2307/2535451. ISSN0377-919X. JSTOR2535451. http://www.jstor.org/stable/2535451July 5, 2023閲覧。. "The Zionist moveinent remains firmly anchored on the basic principle of the exclusive right of the Jews to Palestine that is found in the Torah and in other Jewish religious literature. Zionists who are not religious, in the sense of following the ritual practices of Judaism, are still biblical in their basic convictions in, and practical application of the ancient particularism of the Torah and the other books of the Old Testament. They are biblical in putting their national goals on a level that goes beyond historical, humanistic or moral considerations… We can summarize these beliefs, based on the Bible, as follows. 1. The Jews are a separate and exclusive people chosen by God to fulfil a destiny. The Jews of the twentieth century have inherited the covenant of divine election and historical destiny from the Hebrew tribes that existed more than 3000 years ago. 2. The covenant included a definite ownership of the Land of Canaan (Palestine) as patrimony of the Israelites and their descendants forever. By no name, and under no other conditions, can any other people lay a rightful claim to that land. 3. The occupation and settlement of this land is a duty placed collectively on the Jews to establish a state for the Jews. The purity of the Jewishness of the land is derived from a divine command and is thus a sacred mission. Accordingly, settling in Palestine, in addition to its economic and political motivations, acquires a romantic and mythical character. That the Bible is at the root of Zionism is recognized by religious, secular, non-observant, and agnostic Zionists… The Bible, which has been generally considered as a holy book whose basic tenets and whose historical contents are not commonly challenged by Christians and Jews, is usually referred to as the Jewish national record. As a "sacrosanct title-deed to Palestine," it has caused a fossilization of history in Zionist thinking… Modern Jews, accordingly, are the direct descendants of the ancient Israelites, hence the only possible citizens of the Land of Palestine."
Ravndal, Ellen Jenny (2010). “Exit Britain: British Withdrawal From the Palestine Mandate in the Early Cold War, 1947–1948”. Diplomacy & Statecraft21 (3): 416–433. doi:10.1080/09592296.2010.508409. ISSN0959-2296.
Asscher, Omri (2021). “Exporting political theology to the diaspora: translating Rabbi Abraham Isaac Kook for Modern Orthodox consumption”. Meta65 (2): 292–311. doi:10.7202/1075837ar. ISSN1492-1421.
Mandel, George (2005). “Ben-Yehuda, Eliezer [Eliezer Yizhak Perelman] (1858–1922)”. Encyclopedia of modern Jewish culture. Glenda Abramson (New ed.). London: Routledge. ISBN978-0-415-29813-1. OCLC57470923
Fellman, Jack (2011). The Revival of Classical Tongue : Eliezer Ben Yehuda and the Modern Hebrew Language. Walter de Gruyter. ISBN978-3-11-087910-0. OCLC1089437441
Harry Ostrer (2012). Legacy : a Genetic History of the Jewish People.. Oxford University Press USA. ISBN978-1-280-87519-9. OCLC798209542
Adams, Hannah (1840). The history of the Jews : from the destruction of Jerusalem to the present time. Sold at the London Society House and by Duncan and Malcom, and Wertheim. OCLC894671497
Helyer, Larry R.; McDonald, Lee Martin (2013). “The Hasmoneans and the Hasmonean Era”. In Green, Joel B.; McDonald. The World of the New Testament: Cultural, Social, and Historical Contexts. Baker Academic. pp. 45–47. ISBN978-0-8010-9861-1. OCLC961153992. "The ensuing power struggle left Hyrcanus with a free hand in Judea, and he quickly reasserted Jewish sovereignty... Hyrcanus then engaged in a series of military campaigns aimed at territorial expansion. He first conquered areas in the Transjordan. He then turned his attention to Samaria, which had long separated Judea from the northern Jewish settlements in Lower Galilee. In the south, Adora and Marisa were conquered; (Aristobulus') primary accomplishment was annexing and Judaizing the region of Iturea, located between the Lebanon and Anti-Lebanon mountains"
Ben-Eliyahu, Eyal (2019). Identity and Territory: Jewish Perceptions of Space in Antiquity. Univ of California Press. p. 13. ISBN978-0-520-29360-1. OCLC1103519319. "From the beginning of the Second Temple period until the Muslim conquest—the land was part of imperial space. This was true from the early Persian period, as well as the time of Ptolemy and the Seleucids. The only exception was the Hasmonean Kingdom, with its sovereign Jewish rule—first over Judah and later, in Alexander Jannaeus's prime, extending to the coast, the north, and the eastern banks of the Jordan."
Zissu, Boaz (2018). “Interbellum Judea 70–132 CE: An Archaeological Perspective”. Jews and Christians in the First and Second Centuries: The Interbellum 70‒132 CE. Joshua Schwartz, Peter J. Tomson. Leiden, The Netherlands: Brill. p. 19. ISBN978-90-04-34986-5. OCLC988856967
Baer, Marc David (2011). Honored by the Glory of Islam: Conversion and Conquest in Ottoman Europe. New York: Oxford University Press. p. 137. ISBN978-0-199-79783-7. OCLC657455452. https://books.google.com/books?id=CIPR5L5SAtYC&pg=PA137. "Hatice Turhan’s insistence on conversion mitigated any educational edge Jewish physicians had over others. In contrast to the mid-sixteenth century, when Jews such as Joseph Nasi rose to the highest medical post in the empire and played an active role at the Ottoman court while remaining practicing Jews, and even convinced Suleiman to intervene with the pope on behalf of Portuguese Jews who were Ottoman subjects imprisoned in Ancona, the leading physicians at court in the mid-to late seventeenth century such as Hayatizade and Nuh Efendi had to be converted Jews."
