尽管如此，西奥多·赫茨尔于1904年1月底前往罗马，这是在第六届锡安主义大会（1903年8月）之后，在他死亡前的六个月。他寻求获得支持。1月22日，西奥多·赫茨尔首次会见了教廷国务卿拉斐尔枢机主教（Papal Secretary of State, Cardinal Rafael Merry del Val）。根据赫茨尔的私人日记，枢机主教对以色列历史的看法与历代教宗的解释相同，但他也要求犹太人皈依天主教。三天后，赫茨尔遇到了教宗庇护十世，他以相同的方法答复了他提出的犹太人回到以色列的要求，庇护十世说：“我们无法赞成这个运动。我们无法阻止犹太人回到耶路撒冷，我们永远不能批准这个…犹太人没有承认我们的主，所以我们不能承认犹太人。” 1922年，在同一期刊上刊登了维也纳记者的一篇文章，它写道：“反犹主义是绝对必要的，这是对犹太人傲慢态度会产生的自然反应……天主教的反犹主义虽然从不超出道德规范，但却采取所有必要的手段，将基督徒从他们敌人的虐待中解放出来。”这个最初的态度在接下来的50年中不断发生改变，直到1997年为止。1977年，在梵蒂冈研讨会（Vatican symposium）上，教宗若望·保禄二世拒绝了反犹主义的基督教根源，指出：“……对《新约》有关犹太人和他们（在基督之死中所犯）的罪行的错误和不正当解释已经流传得太久了，引起了对犹太人的敌对态度。”[4]
Ilan Pappe认为锡安主义会导致种族清洗。[14]这种观点与其他新历史学家（如Benny Morris）的观点有分歧，Benny Morris接受巴勒斯坦人的流亡叙事，但将其置于战争的背景下，就认为这不算是种族清洗。[15]当人们问到Benny Morris如何看待犹太人从卢德和拉姆拉驱逐巴勒斯坦人时，他回答说：“历史的某些情况会证明种族清洗是正当的，我知道这个术语在21世纪的话语中是完全负面的，但是在种族清洗和种族灭绝（摧毁你们的人民）之间做选择，我会选择种族清洗。”[16]
1975年，联合国大会通过了第3379号决议，其中认为“锡安主义是一种种族主义和种族歧视的形式”。根据该决议，“任何种族优越性的原则在科学上都是虚假的，道义上是需要谴责的，在社会上不公正的、危险的。”该决议将巴勒斯坦、津巴布韦和南非被占的领土列为种族主义政权的例子。 3379号决议由苏联率先提出，并得到阿拉伯和非洲的很多国家的支持而得到通过，这些国家此时正指责以色列支持南非的种族隔离政权。[29]美国代表丹尼尔·帕特里克·莫伊尼汉（Daniel Patrick Moynihan）强烈批评这一决议“下流”且“对联合国造成了伤害”。[30]1991年，以色列宣布如果取消这个决议，它只参加1991年的马德里会议，于是这个决议在联合国大会决议46/86中被废除。[31][32]
美国……不承认，不会遵守，永远不会默许这个臭名昭着的决议……“锡安主义是种族主义”是一个谎言。绝对明确的是，它并不是种族主义。
— Daniel Patrick Moynihan, speaking in the UN General Assembly after Resolution 3379 was passed, 1975.[30]
在南非德班举行的2001年反对种族主义世界会议（2001 UN conference on racism）上，阿拉伯国家试图将锡安主义与种族主义联系起来[33]，这导致美国和以色列以离场的方式表示抗议。会议的最后文本没有将锡安主义与种族主义联系起来。另一方面，与会议相关的人权论坛将锡安主义与种族主义等同起来，并谴责以色列所谓的“种族主义罪行，包括其种族灭绝和种族清洗行为。”[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. （页面存档备份，存于互联网档案馆） "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' （页面存档备份，存于互联网档案馆） 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] （页面存档备份，存于互联网档案馆）
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" （页面存档备份，存于互联网档案馆） December 7, 2010, at the Wayback Machine., Counterpunch, March 4, 2004, first published in il manifesto, February 26, 2004.
