Zionism, the movement advocating for the establishment and support of a Jewish homeland in Israel, has played a central role in Jewish identity and geopolitics for over a century. Yet, it is a common misconception that all Jews support Zionism. In fact, a significant minority of Jews worldwide—estimated at around one-third—identify as non-Zionist or anti-Zionist. This nuanced stance reflects deep ideological, religious, historical, and political currents within global Jewry.
Understanding this complexity is essential for appreciating the diversity of thought within Jewish communities and avoiding harmful generalizations, particularly in conversations about Israel, Judaism, and Middle Eastern politics.
Defining Zionism and Anti-Zionism
Before diving into the numbers, it is important to distinguish between Zionism, non-Zionism, and anti-Zionism:
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Zionism: Support for the Jewish right to self-determination, typically in the form of a nation-state in the historic Land of Israel.
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Non-Zionism: A neutral stance toward Zionism or Israel; often cultural or religious Jews who do not prioritize a Jewish state.
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Anti-Zionism: Opposition to the political ideology of Zionism, often on theological, ethical, or political grounds. Some anti-Zionists actively oppose the State of Israel as currently constituted.
These categories are not mutually exclusive with Jewish identity. Many Jews who reject Zionism still strongly identify with Jewish heritage, culture, and religious practice.
The Numbers: Where Does the "One-Third" Come From?
Surveys from organizations like the Pew Research Center, the Jewish People Policy Institute (JPPI), and others suggest that around 25% to 35% of Jews worldwide do not support Zionism, with a smaller subset (estimated around 10–15%) identifying explicitly as anti-Zionist.
Key findings include:
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United States: In Pew’s 2020 study on American Jews, about 25% of Jewish adults said they were “not emotionally attached to Israel,” with some expressing criticism of Zionism itself. Among younger Jews (18–29), only 48% expressed a favorable view of Zionism, suggesting a generational divide.
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Ultra-Orthodox (Haredi) Communities: Many Haredi Jews, particularly from groups like Neturei Karta or parts of Satmar Hasidism, oppose Zionism on theological grounds, believing the re-establishment of Israel before the coming of the Messiah is forbidden. These communities represent 10–15% of Israeli Jews, and a smaller but vocal minority in the U.S., U.K., and elsewhere.
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Secular and Progressive Jews: On the political left, particularly among secular Jews in Western countries, critiques of Zionism often intersect with human rights activism, anti-colonial frameworks, and solidarity with Palestinians.
The estimate that about one-third of Jews globally are non-Zionist or anti-Zionist is based on the aggregation of these groups—those with theological objections, those disengaged from or critical of Israeli policy, and those ideologically opposed to Zionism itself.
The Historical Roots of Jewish Anti-Zionism
Jewish anti-Zionism has a long history, predating the establishment of Israel in 1948.
Religious Anti-Zionism
Some of the earliest and most persistent opposition to Zionism came from Orthodox rabbis in Europe, who believed that the Jewish people should wait for the Messianic era to return to the Land of Israel. Groups like Neturei Karta and many Hasidic sects still maintain this view, asserting that secular Zionism is a heretical movement.
Secular and Socialist Opposition
In the early 20th century, many secular Jews in Europe and America aligned with socialist, communist, or internationalist ideologies that viewed nationalism, including Zionism, as divisive or bourgeois. The Bund, a Jewish socialist party in Eastern Europe, famously rejected Zionism in favor of “Doikayt”—the idea that Jews should fight for rights wherever they live, not in a separate state.
Post-1948 Critiques
After the founding of Israel, especially following the 1967 Six-Day War, a growing number of Jewish intellectuals, particularly in the West, began to critique Israeli policies toward Palestinians and question Zionism’s ethical framework. Figures like Noam Chomsky, Judith Butler, and organizations such as Jewish Voice for Peace and IfNotNow represent this intellectual and activist tradition.
Key Arguments of Jewish Anti-Zionists
Jewish anti-Zionists are not monolithic, but several themes recur across the spectrum:
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Theological Concerns: As noted, many Orthodox Jews believe that only the Messiah can restore Jewish sovereignty in Israel, and that Zionism is a rebellion against divine will.
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Ethical and Human Rights Critiques: Many Jews object to the treatment of Palestinians under Israeli occupation, including the blockade of Gaza, settlement expansion, and systemic discrimination. For these critics, opposing Zionism is an act of conscience.
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Universalism vs. Particularism: Some Jewish thinkers argue that Judaism is a religion and culture, not a national identity requiring a state. They view nationalism as incompatible with the Jewish prophetic tradition of justice and universal ethics.
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Anti-Authoritarianism: Anti-Zionist Jews may see the Israeli state as militaristic, expansionist, or aligned with global right-wing movements, which they oppose on broader political grounds.
Common Misconceptions and Misuse
It’s crucial to draw a sharp distinction between anti-Zionism and antisemitism.
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Not all anti-Zionism is antisemitic, though the two can overlap when criticism of Israel veers into conspiracy theories, Holocaust denial, or the denial of Jewish peoplehood.
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Not all Jews are Zionists, and assuming so erases the diversity within global Jewish communities.
Unfortunately, Jewish anti-Zionists often face suspicion or outright hostility from both sides—accused of being “traitors” by some Jewish institutions, and distrusted by some leftists for still identifying with Judaism. This precarious position makes their contributions all the more important in broadening discourse on Israel and Jewish identity.
Why This Matters
Understanding that about one-third of Jews are not Zionists challenges simplistic narratives and creates room for a richer, more honest conversation. It also:
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Encourages a pluralistic view of Jewish identity.
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Promotes critical thinking in pro-Israel and anti-Israel discourse alike.
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Protects against essentialism, where Jews are reduced to a single political position.
Especially in times of conflict, it is vital to remember that Jews are not a monolith, and disagreement over Zionism has existed for over a century.
Conclusion
The reality that roughly one-third of Jews worldwide are anti-Zionist or non-Zionist is not a scandal or anomaly—it’s a reflection of the vibrant, multifaceted nature of Jewish identity and thought. From deeply religious to staunchly secular, from politically conservative to radically leftist, Jews span a spectrum of views on Zionism and Israel.
Recognizing this complexity allows for more informed, respectful conversations and a deeper appreciation of the ethical and political struggles taking place both within and outside of Jewish communities. In a world increasingly divided by identity politics and polarized narratives, the voices of anti-Zionist Jews—whether grounded in theology, ethics, or history—offer a necessary challenge to consensus and a call for dialogue.
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