儘管如此，西奧多·赫茨爾於1904年1月底前往羅馬，這是在第六屆錫安主義大會（1903年8月）之後，在他死亡前的六個月。他尋求獲得支持。1月22日，西奧多·赫茨爾首次會見了教廷國務卿拉斐爾樞機主教（Papal Secretary of State, Cardinal Rafael Merry del Val）。根據赫茨爾的私人日記，樞機主教對以色列歷史的看法與歷代教宗的解釋相同，但他也要求猶太人皈依天主教。三天後，赫茨爾遇到了教宗庇護十世，他以相同的方法答覆了他提出的猶太人回到以色列的要求，庇護十世說：「我們無法贊成這個運動。我們無法阻止猶太人回到耶路撒冷，我們永遠不能批准這個…猶太人沒有承認我們的主，所以我們不能承認猶太人。」 1922年，在同一期刊上刊登了維也納記者的一篇文章，它寫道：「反猶主義是絕對必要的，這是對猶太人傲慢態度會產生的自然反應……天主教的反猶主義雖然從不超出道德規範，但卻採取所有必要的手段，將基督徒從他們敵人的虐待中解放出來。」這個最初的態度在接下來的50年中不斷發生改變，直到1997年為止。1977年，在梵蒂岡研討會（Vatican symposium）上，教宗若望·保祿二世拒絕了反猶主義的基督教根源，指出：「……對《新約》有關猶太人和他們（在基督之死中所犯）的罪行的錯誤和不正當解釋已經流傳得太久了，引起了對猶太人的敵對態度。」[4]
Ilan Pappe認為錫安主義會導致種族清洗。[14]這種觀點與其他新歷史學家（如Benny Morris）的觀點有分歧，Benny Morris接受巴勒斯坦人的流亡敘事，但將其置於戰爭的背景下，就認為這不算是種族清洗。[15]當人們問到Benny Morris如何看待猶太人從盧德和拉姆拉驅逐巴勒斯坦人時，他回答說：「歷史的某些情況會證明種族清洗是正當的，我知道這個術語在21世紀的話語中是完全負面的，但是在種族清洗和種族滅絕（摧毀你們的人民）之間做選擇，我會選擇種族清洗。」[16]
1975年，聯合國大會通過了第3379號決議，其中認為「錫安主義是一種種族主義和種族歧視的形式」。根據該決議，「任何種族優越性的原則在科學上都是虛假的，道義上是需要譴責的，在社會上不公正的、危險的。」該決議將巴勒斯坦、津巴布韋和南非被占的領土列為種族主義政權的例子。 3379號決議由蘇聯率先提出，並得到阿拉伯和非洲的很多國家的支持而得到通過，這些國家此時正指責以色列支持南非的種族隔離政權。[29]美國代表丹尼爾·帕特里克·莫伊尼漢（Daniel Patrick Moynihan）強烈批評這一決議「下流」且「對聯合國造成了傷害」。[30]1991年，以色列宣佈如果取消這個決議，它只參加1991年的馬德里會議，於是這個決議在聯合國大會決議46/86中被廢除。[31][32]
美國……不承認，不會遵守，永遠不會默許這個臭名昭着的決議……「錫安主義是種族主義」是一個謊言。絕對明確的是，它並不是種族主義。
— Daniel Patrick Moynihan, speaking in the UN General Assembly after Resolution 3379 was passed, 1975.[30]
在南非德班舉行的2001年反對種族主義世界會議（2001 UN conference on racism）上，阿拉伯國家試圖將錫安主義與種族主義聯繫起來[33]，這導致美國和以色列以離場的方式表示抗議。會議的最後文本沒有將錫安主義與種族主義聯繫起來。另一方面，與會議相關的人權論壇將錫安主義與種族主義等同起來，並譴責以色列所謂的「種族主義罪行，包括其種族滅絕和種族清洗行為。」[34]
Shafir, Gershon, Being Israeli: The Dynamics of Multiple Citizenship, Cambridge University Press, 2002, pp 37–38
Bareli, Avi, "Forgetting Europe: Perspectives on the Debate about Zionism and Colonialism", in Israeli Historical Revisionism: From Left to Right, Psychology Press, 2003, pp 99–116
Pappé Ilan, A History of Modern Palestine: One Land, Two Peoples, Cambridge University Press, 2006, pp 72–121
Prior, Michael, The Bible and colonialism: a moral critique, Continuum International Publishing Group, 1997, pp 106–215
Shafir, Gershon, "Zionism and Colonialism", in The Israel / Palestinian Question, by Ilan Pappe, Psychology Press, 1999, pp 72–85
Lustick, Ian, For the Land and the Lord …
Zuriek, Elia, The Palestinians in Israel: A Study in Internal Colonialism, Routledge & K. Paul, 1979
Penslar, Derek J., "Zionism, Colonialism and Postcolonialism", in Israeli Historical Revisionism: From Left to Right, Psychology Press, 2003, pp 85–98
Pappe, Ilan, The Ethnic Cleansing of Palestine, Oneworld, 2007
Salaita, Steven George (2006). The Holy Land in Transit: Colonialism and the Quest for Canaan. Syracuse University Press. p. 54. ISBN 0-8156-3109-X.
Hirst, David (2003). The Gun and the Olive Branch: The Roots of Violence in the Middle East. Nation Books. pp. 418–419. ISBN 1-56025-483-1.
Chomsky, Noam (1996). World Orders, Old and New. Columbia University Press. p. 264. ISBN 0-231-10157-0.
"FrontPage magazine interview with Christopher Hitchens". December 11, 2003.
Masalha, Nur (2000). Imperial Israel and the Palestinians: The Politics of Expansion. Pluto Press. p. 93. ISBN 0-7453-1615-8.
"Essay by James M. Martin from "Atheist Nexus"".
Quigley, John B. (1990). Palestine and Israel: A Challenge to Justice. Duke University Press. pp. 176–177. ISBN 0-8223-1023-6.
Chomsky, Noam (1999). Fateful Triangle: the United States, Israel, and the Palestinians (2nd Ed, revised). South End Press. pp. 153–154. ISBN 0-89608-601-1.
Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in Israel and the Palestinian Refugees, Eyal Benvenistî, Chaim Gans, Sari Hanafi (Eds.), Springer, p. 78.
Yishai, Yael (1987). Land or Peace: Whither Israel?. Hoover Press. pp. 112–125. ISBN 0-8179-8521-2.
Rubenberg, Cheryl (2003). The Palestinians: In Search of a Just Peace. Lynne Rienner Publishers. p. 162. ISBN 1-58826-225-1.
Geaves, Ron (2004). Islam and the West Post 9/11. Ashgate Publishing, Ltd. p. 31. ISBN 0-7546-5005-7.
Kassim, Anis F. (2000). The Palestine Yearbook of International Law, 1998–1999, Volume 10. Martinus Nijhoff Publishers. p. 9. ISBN 90-411-1304-5.
Raphael Israeli, Palestinians Between Israel and Jordan, Prager, 1991, pages 158–159, 171, 182.
Said, Edward, The Edward Said Reader, Random House, Inc., 2000, pp 128–129
Prior, Michael P. Zionism and the State of Israel: A Moral Inquiry, Psychology Press, 1999, pp 191–192
Penslar, Derek, Israel in History: The Jewish State in Comparative Perspective, Taylor & Francis, 2007, p 56.
Patai, Raphael (editor) (1960). The Complete Diaries of Theodor Herzl, translation, June 1895 entry. Herzl Press and Thomas Yoseloff. p. 88. Alexander, Edward; Bogdanor, Paul (2006). The Jewish Divide Over Israel. Transaction. pp. 251–2.
Khallidi, Walid, "Plan Dalet: The Zionist Master Plan for the Conquest of Palestine", in Middle East Forum, no. 22, Nov 1961, p 27.
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Saleh Abdel Jawad (2007) "Zionist Massacres: the Creation of the Palestinian Refugee Problem in the 1948 War" in Israel and the Palestinian refugees, Eyal Benvenistî, Chaim Gans, Sari Hanafi (Eds.), Springer, p. 78:
".. the Zionist movement, which claims to be secular, found it necessary to embrace the idea of 'the promised land' of Old Testament prophecy, to justify the confiscation of land and the expulsion of the Palestinians. For example, the speeches and letter of Chaim Weizman, the secular Zionist leader, are filled with references to the biblical origins of the Jewish claim to Palestine, which he often mixes liberally with more pragmatic and nationalistic claims. By the use of this premise, embraced in 1937, Zionists alleged that the Palestinians were usurpers in the Promised Land, and therefore their expulsion and death was justified. The Jewish-American writer Dan Kurzman, in his book Genesis 1948 … describes the view of one of the Deir Yassin's killers: 'The Sternists followed the instructions of the Bible more rigidly than others. They honored the passage (Exodus 22:2): 'If a thief be found …' This meant, of course, that killing a thief was not really murder. And were not the enemies of Zionism thieves, who wanted to steal from the Jews what God had granted them?'"
Ehrlich, Carl. S., (1999) "Joshua, Judaism, and Genocide", inJewish Studies at the Turn of the Twentieth Century, Judit Targarona Borrás, Ángel Sáenz-Badillos (Eds). 1999, Brill. p 117–124.
Hirst, David, The Gun and the Olive Branch: The Roots of Violence in the Middle East. 1984, p 139.
Lorch, Netanel, The Edge of the Sword: Israel's War of Independence, 1947–1949, Putnam, 1961, p 87
Pappe, Ilan, The Ethnic Cleansing of Palestine, Oneworld, 2007, p 88
Korey, William, Russian antisemitism, Pamyat, and the demonology of Zionism, Psychology Press, 1995, pp 33–34
Beker, Avi, Chosen: the history of an idea, the anatomy of an obsession, Macmillan, 2008, pp 139
Shimoni, Gideon, Community and conscience: the Jews in apartheid South Africa, UPNE, 2003, p 167
".. This identity is often explicitly worded by its spokespersons. Thus, Yakov Malik, the Soviet ambassador to the UN, declared in 1973: 「The Zionists have come forward with the theory of the Chosen People, an absurd ideology.」 (As it is well known, the biblical concept of 「Chosen People」 is part of Judaism; Zionism has nothing to do with it). "
Israeli Ambassador Chaim Herzog's Response To Zionism Is Racism Resolution. November 10, 1975. （頁面存檔備份，存於互聯網檔案館） "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."
"We oppose the Zionists and their 'state' （頁面存檔備份，存於互聯網檔案館） 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.
Laquer, Walter (2003). A History of Zionism. Random House. p. XXiii.; Ottolenghi, Emanuele (2003-11-29). "Anti-Zionism is anti-semitism". The Guardian. London. Retrieved 2003-11-29.; "Anti-Zionism and Anti-Semitism". Jerusalem Center for Public Affairs. Fall 2004. Retrieved 2012-11-17.; Anti-semitism in Germany: the post-Nazi epoch since 1945 By Werner Bergmann, Rainer Erb, page 182, "Continuity and Change: Extreme Right Perceptions of Zionism" by Roni Stauber in Anti-semitism worldwide 1999/2000 Tel Aviv University;Marcus, Kenneth L. (2007), "Anti-Zionism as Racism: Campus Anti-Semitism and the Civil Rights Act of 1964", William & Mary Bill of Rights Journal, 15 (3): 837–891
Temko, Ned (October 17, 2006). "Critics of Israel 'fuelling hatred of British Jews'". The Guardian. London; "H-Antisemitism" (PDF). H-Net. Retrieved 2016-01-22.
Anti-semitism in Germany: the post-Nazi epoch since 1945 By Werner Bergmann, Rainer Erb, page 182, "Continuity and Change: Extreme Right Perceptions of Zionism" by Roni Stauber in Anti-semitism worldwide 1999/2000 Tel Aviv University
Hamas charter, article 32: "The Zionist plan is limitless. After Palestine, the Zionists aspire to expand from the Nile to the Euphrates. When they will have digested the region they overtook, they will aspire to further expansion, and so on. Their plan is embodied in the "Protocols of the Elders of Zion" ..."
Professor Noam Chomsky argues: "There have long been efforts to identify anti-Semitism and anti-Zionism in an effort to exploit anti-racist sentiment for political ends; "one of the chief tasks of any dialogue with the Gentile world is to prove that the distinction between anti-Semitism and anti-Zionism is not a distinction at all," Israeli diplomat Abba Eban argued, in a typical expression of this intellectually and morally disreputable position (Eban, Congress Bi-Weekly, March 30, 1973). But that no longer suffices. It is now necessary to identify criticism of Israeli policies as anti-Semitism — or in the case of Jews, as "self-hatred," so that all possible cases are covered." — Chomsky, 1989 "Necessary Illusions".
Philosopher Michael Marder argues: "To deconstruct Zionism is ... to demand justice for its victims - not only for the Palestinians, who are suffering from it, but also for the anti-Zionist Jews, "erased" from the officially consecrated account of Zionist history. By deconstructing its ideology, we shed light on the context it strives to repress and on the violence it legitimises with a mix of theological or metaphysical reasoning and affective appeals to historical guilt for the undeniably horrific persecution of Jewish people in Europe and elsewhere."[3][4] （頁面存檔備份，存於互聯網檔案館）
American political scientist Norman Finkelstein argues that anti-Zionism and often just criticism of Israeli policies have been conflated with antisemitism, sometimes called new antisemitism for political gain: "Whenever Israel faces a public relations débâcle such as the Intifada or international pressure to resolve the Israel-Palestine conflict, American Jewish organizations orchestrate this extravaganza called the 'new anti-Semitism.' The purpose is several-fold. First, it is to discredit any charges by claiming the person is an anti-Semite. It's to turn Jews into the victims, so that the victims are not the Palestinians any longer. As people like Abraham Foxman of the ADL put it, the Jews are being threatened by a new holocaust. It's a role reversal — the Jews are now the victims, not the Palestinians. So it serves the function of discrediting the people leveling the charge. It's no longer Israel that needs to leave the Occupied Territories; it's the Arabs who need to free themselves of the anti-Semitism. —
Tariq Ali, a British-Pakistani historian and political activist, argues that the concept of new antisemitism amounts to an attempt to subvert the language in the interests of the State of Israel. He writes that the campaign against "the supposed new 'anti-semitism'" in modern Europe is a "cynical ploy on the part of the Israeli Government to seal off the Zionist state from any criticism of its regular and consistent brutality against the Palestinians ... Criticism of Israel can not and should not be equated with anti-semitism." He argues that most pro-Palestinian, anti-Zionist groups that emerged after the Six-Day War were careful to observe the distinction between anti-Zionism and antisemitism. — Ali, Tariq. "Notes on Anti-Semitism, Zionism and Palestine" （頁面存檔備份，存於互聯網檔案館） December 7, 2010, at the Wayback Machine., Counterpunch, March 4, 2004, first published in il manifesto, February 26, 2004.
