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   freedom movement would also be in line with one of the recent speeches   
   of the German Reich Chancellor, in which Herr Hitler stressed that any   
   combination and any alliance would be entered into in order to isolate   
   England and defeat it.   
      
   The Nazis rejected this proposal for an alliance because, it is   
   reported, they considered Lehi’s military power “negligible.” [For   
   more on this, see: M. Weber, “Zionism and the Third Reich”]   
      
   Rabbi David J. Goldberg, in his book To the Promised Land: A History   
   of Zionist Thought, discusses the life and thought of the leader of   
   Zionist revisionism, Vladimir Jabotinsky, who was the great influence   
   upon the life of Menachem Begin. “The basic tenets of Jabotinsky’s   
   political philosophy,” writes Goldberg,   
      
   are subservience to the overriding concept of the homeland: loyalty to   
   a charismatic leader, and the subordination of the class conflict to   
   national goals. It irked Jabotinsky when, over 20 years later, he was   
   accused of imitating Mussolini and Hitler. His irritation was   
   justified: he had anticipated them … Given that for Jabotinsky echoing   
   Garibaldi “there is no value in the world higher than the nation and   
   the fatherland,” it is not altogether surprising that he should have   
   recommended an alliance with an anti-Semitic Ukrainian nationalist. In   
   1911, in an essay entitled “Schevenko’s Jubilee,” he had praised the   
   xenophobic Ukrainian poet for his nationalist spirit, despite   
   “explosions of wild fury against the Poles, the Jews and other   
   neighbors,” and for proving that the Ukrainian soul has a “talent for   
   independent cultural creativity, reaching into the highest and most   
   sublime sphere.”   
      
   In a review of the book In Memory’s Kitchen: A Legacy From The Women   
   of Terezin, Lore Dickstein, writing in The New York Times Book Review,   
   notes that, “Anny Stern was one of the lucky ones. In 1939, after   
   months of hassle with the Nazi bureaucracy, the occupying German army   
   at her heels, she fled Czechoslovakia with her young son and emigrated   
   to Palestine. At the time of Anny’s departure, Nazi policy encouraged   
   emigration. ‘Are you a Zionist?’ Adolf Eichmann, Hitler’s specialist   
   on Jewish affairs, asked her. ‘Ja wohl,’ she replied. ‘Good,’ he said,   
   ‘I am a Zionist too. I want every Jew to leave for Palestine’.”   
      
   A ‘Close Relationship’   
      
   The point has been made by many commentators that Zionism has a close   
   relationship with Nazism. Both ideologies think of Jews in an ethnic   
   and nationalistic manner. In fact, Nazi theoretician Alfred Rosenberg   
   frequently quoted from Zionist writers to prove his thesis that Jews   
   could not be Germans.   
      
   In his study, The Meaning of Jewish History, Rabbi Jacob Agus provides   
   this assessment:   
      
   In its extreme formulation, political Zionists agreed with resurgent   
   anti-Semitism in the following propositions: 1. That the emancipation   
   of the Jews in Europe was a mistake. 2. That the Jews can function in   
   the lands of Europe only as a disruptive influence. 3. That all Jews   
   of the world were one “folk” in spite of their diverse political   
   allegiances. 4. That all Jews, unlike other peoples of Europe, were   
   unique and unintegratible. 5. That anti-Semitism was the natural   
   expression of the folk-feeling of European nations, hence,   
   ineradicable.   
      
   Nazi theoretician Rosenberg, who was executed as a result of his   
   conviction for war crimes at the Nuremberg trials, declared under   
   direct examination [on April 15, 1946] that he had studied the   
   writings of Jewish historians. He continued:   
      
   It seemed to me that after an epoch of generous emancipation in the   
   course of national movements of the 19th century, an important part of   
   the Jewish nation found its way back to its own tradition and nature,   
   and more and more consciously segregated itself from other nations. It   
   was a problem which was discussed at many international congresses,   
   and [Martin] Buber, in particular, one of the spiritual leaders of   
   European Jewry, declared that the Jews should return to the soil of   
   Asia, for only there could the roots of Jewish blood and Jewish   
   national character be found.   
      
   Long-Standing Alliance   
      
   Feyenwald, the Nazi, in 1941 reprinted the following statement by   
   Simon Dubnow, a Zionist historian and author:   
      
   Assimilation is common treason against the banner and ideals of the   
   Jewish people … One can never “become” a member of a national group,   
   such as a family, tribe or a nation. One may attain rights and   
   privileges of citizenship with a foreign nation, but one cannot   
   appropriate for himself its nationality too. To be sure the   
   emancipated Jew in France calls himself a Frenchman of the Jewish   
   faith. Would that, however, mean that he became part of the French   
   nation, confessing to the Jewish faith? Not at all … A Jew … even if   
   he happened to be born in France and still lives there, in spite of   
   these, he remains a member of the Jewish nation.   
      
   Zionists have repeatedly stressed — and continue to do so — that, from   
   their viewpoint, Jews are in “exile” outside of the “Jewish state.”   
   Jacob Klatzkin, a leading Zionist writer, declared: “We are simply   
   aliens, we are foreign people in your midst, and we emphasize, we wish   
   to stay that way.” This Zionist perspective has been a minority view   
   among Jews from the time of its formulation until today.   
      
   When the term “anti-Semitism” is casually used to silence those who   
   are critical of the government of Israel and its policies, it should   
   be noted that Zionism’s history of alliance with real anti-Semitism   
   has been long-standing, and this has been so precisely because Zionism   
   and anti-Semitism share a view of Jews which the vast majority of Jews   
   in the United States and elsewhere in the world have always rejected.   
      
   This rarely discussed chapter of history deserves study, for it   
   illuminates many truths relevant to the continuing debate, both with   
   regard to Middle East policy and the real nature of Jews and Judaism.   
      
   About the Author   
      
   Allan C. Brownfeld is a syndicated columnist and associate editor of   
   the Lincoln Review, a journal published by the Lincoln Institute for   
   Research and Education, and editor of Issues, the quarterly journal of   
   the American Council for Judaism. This article is reprinted from the   
   July-August 1998 issue of The Washington Report on Middle East   
   Affairs.   
      
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