Therefore, at the outset, we stare directly in the face of anyone person who would accuse us of making “Anti-Semitic” remarks, and tell them to use that reverse- psychology- politically-motivated-ploy-designed-to-manipulate-a-person-into- a-state-of-guilt on someone else. We could not care less how many acts of legislation have been enacted (due to Zionists pressure), that to ask questions, give opinions or even write articles or books about a perception as to the true and underlying motives that were birthed by the Zionism philosophy, has anything to do with being Anti-Semitic. No one person, group or nation has the right to exact a law among its people that goes contrary to God’s immutable law.
Essays in the Kuzari, written by Yehuda Halevi, detail a moral liturgical reason for the conversion which some consider a moral tale. Some researchers have suggested part of the reason for conversion was political expediency to maintain a degree of neutrality: the Khazar empire was between growing populations, Muslims to the east and Christians to the west. Both religions recognized Judaism as a forbearer and worthy of some respect. The exact date of the conversion is hotly contested. It may have occurred as early as 740 or as late as the mid-9th century. Recently discovered numismatic evidence suggests that Judaism was the established state religion by c. 830, and though St. Cyril (who visited Khazaria in 861) did not identify the Khazars as Jews, the khagan of that period, Zachariah, had a biblical Hebrew name. Some medieval sources give the name of the rabbi who oversaw the conversion of the Khazars as Isaac Sangari or Yitzhak ha-Sangari.
The more important aspect of this reality is that today’s Jews have to choose whether they are a race or a religion. If they are a genetic race, they do not qualify to make any claim whatsoever to the promises of God. Almighty God made covenant promises that included conditions, which have been abridged over and over again for centuries, thereby denying them any claim to any land promises whatsoever. If Jews choose to call theirs a religion (Judaism) they also automatically forfeit any of the privileges and covenant promises made by God to Abraham and his descendants, because they were based on faith in Messiah. Judaism does not believe that Jesus is the Christ, therefore they have no rights to any of the promises that were made to Abraham, the father of faith, of which there also exists numerous conditions which have also been broken by either entity for centuries as well. This reality automatically mitigates the claims made by those Christians who believe that God requires 100% support of any group of peoples, nation, religious or political entity that claims they are Jews, the chosen people of God.
Those who call themselves Jews cannot have it both ways. They cannot make any claims based on either their ethnicity nor of the faith of their own choosing. Simply by claiming they are Jews does not afford them either privilege.
The origin of the word "Zionism" is the biblical word "Zion," often used as a synonym for Jerusalem and the Land of Israel (Eretz Yisrael). Zionism is an ideology which expresses the yearning of Jews the world over for their historical homeland - Zion, the Land of Israel.
The hope of returning to their homeland was first held by Jews exiled to Babylon some 2,500 years ago - a hope which subsequently became a reality. ("By the waters of Babylon, there we sat down and wept when we remembered Zion." Psalms 137:1). Thus political Zionism, which coalesced in the 19th century, invented neither the concept nor the practice of return. Rather, it appropriated an ancient idea and an ongoing active movement, and adapted them to meet the needs and spirit of the times.
Political Zionism, the national liberation movement of the Jewish people, emerged in the 19th century within the context of the liberal nationalism then sweeping through Europe.
Zionism synthesized the two goals of liberal nationalism, liberation and unity, by aiming to free the Jews from hostile and oppressive alien rule and to reestablish Jewish unity by gathering Jewish exiles from the four corners of the world to the Jewish homeland.
The rise of Zionism as a political movement was also a response to the failure of the Haskalah, the Jewish Enlightenment, to solve the "Jewish problem." According to Zionist doctrine, the reason for this failure was that personal emancipation and equality were impossible without national emancipation and equality, since national problems require national solutions. The Zionist national solution was the establishment of a Jewish national state with a Jewish majority in the historical homeland, thus realizing the Jewish People's right to self-determination. Zionism did not consider the "normalization" of the Jewish condition contrary to universal aims and values. It advocated the right of every people on earth to its own home, and argued that only a sovereign people could become an equal member of the family of nations.
Most of the founders of Zionism knew that Palestine (the Land of Israel) had an Arab population (though some spoke naively of "a land without a people for a people without a land"). Still, only few regarded the Arab presence as a real obstacle to the fulfillment of Zionism. At that time in the late 19th century, Arab nationalism did not yet exist in any form, and the Arab population of Palestine was sparse and apolitical. Many Zionist leaders believed that since the local community was relatively small, friction between it and the returning Jews could be avoided; they were also convinced that the subsequent development of the country would benefit both peoples, thus earning Arab endorsement and cooperation. However, these hopes were not fulfilled.