Zionism is the Jewish national movement that, since the late 19th century, sought the establishment of a Jewish homeland (later the State of Israel) in Palestine. Influenced by European nationalism and as a reaction to antisemitism—such as pogroms in Eastern Europe and events like the Dreyfus Affair in France — Theodor Herzl formulated the concept of a sovereign Jewish state in 1896 in Der Judenstaat. In 1897, the First Zionist Congress was held in Basel, where delegates from many countries discussed the future of a Jewish “homeland.”
Many liberal-minded Jews in Western Europe were initially hesitant about Zionism. In Germany, France, or the USA, Jews in the 19th century had increasingly integrated (assimilated) into majority society through emancipation and felt patriotically connected to their home countries. Many German Jews saw their loyalty to the Kaiser and fatherland as not contradicting Judaism. Accordingly, some feared that the Zionist demand for a Jewish nation-state might jeopardize their hard-won civil rights. Indeed, around 1900, Zionists remained a minority in Germany: While the Central Association of German Citizens of Jewish Faith—the organization of assimilated, anti-Zionist Jews—had around 60,000 members in the 1920s, the Zionist Association for Germany only had about 20,000. Nevertheless, even liberal-minded Jews engaged in relief projects for persecuted Eastern European Jews: In 1901, the Aid Association of German Jews was founded in Berlin to help oppressed Eastern European Jews (Ostjuden). However, this aid was more humanitarian than Zionist in motivation—local communities in Eastern Europe were supported, and the emigration of persecuted Jews (mostly to America) was facilitated rather than actively encouraging settlement in Palestine.
During the early 20th century, Zionism gained more support. The Balfour Declaration of 1917—where Britainsupported the establishment of a “national home” for the Jewish people in Palestine—and the shock of World War I led to broader Jewish support for the Zionist idea. By the time of the Holocaust (Schoah), even previously skeptical Jews radically changed their stance: Given the destruction of European Jewry, an independent state was seen as a survival necessity. In 1948, the State of Israel was established—an event that was welcomed as a historic milestone by nearly all streams of Judaism, including liberal ones.
Within the Reform Movement, a remarkable shift in opinion occurred. Leading Reform rabbis had emphasized in the so-called Pittsburgh Platform of 1885 that Jews were no longer a nation but solely a religious community—a clear rejection of political Zionism. However, this changed from the first half of the 20th century onwards. Prominent liberal rabbis increasingly supported Zionism. One example is Rabbi Stephen S. Wise in the USA, who became a leading figure in the Zionist movement. In 1922, he founded his own rabbinical seminary in New York (Jewish Institute of Religion) to train a new generation of pro-Zionist Reform rabbis and remained one of the most important advocates of Zionism in the American Jewish community until his death in 1949. Overall, by the time of Israel’s establishment, most liberal Jewish communities—whether in Europe or America—had embraced Zionism, though often with an emphasis on ensuring that the future state would be democratic and just.
From a Reform Jewish perspective, Zionism is viewed in the light of reason and the ethical mission of Judaism. Traditionally, religious Jews awaited the Messiah, who would one day lead the Jewish people back to the Land of Israel. However, modern Zionism broke with this idea—it relied on human action rather than divine intervention. Reform Jews had already reinterpreted the Messianic expectation in the 19th century: instead of a personal redeemer, they emphasized the idea of a Messianic era—a gradual improvement of the world. In this sense, the Reform Movementwas positively inclined toward the idea of taking Jewish responsibility into their own hands. However, classical Reform Judaism initially rejected the idea that Judaism should once again adopt a political national character—it saw its mission rather in living out Jewish values in the Diaspora and spreading universalist ethics.
In the 20th century, the State of Israel increasingly became part of Reform Jewish theology. Reform Judaism today views Zionism as part of the Jewish mission, but with a strong focus on the moral and religious values associated with it. A central concern is that Israel should live up to the prophetic ideals. As Reform Zionists themselves state: The work of Zionism did not end with the founding of the state in 1948—instead, Israel must become an “inheritance of the prophetic tradition of the Jewish people,” meaning a nation that pursues justice and works toward a better world. Thus, Zionism is not seen merely as a political project but as an opportunity to realize the social visions of the biblical prophets (such as equality, peace, and compassion).
Reform Jewish theologians emphasize that a Jewish state must be in line with the core values of Judaism. Reform Zionism—the Reform Jewish interpretation of Zionism—explicitly affirms the fundamental goal of classical Zionism, to establish a secure Jewish state in the ancestral homeland. At the same time, it understands this project as a “living national cultural life” that embodies the highest ideals of Judaism. This includes, in particular, the idea that Jews should be able to live freely and equally as citizens of the world, while simultaneously contributing to global civilization as Jews. In other words, Zionism should enable Jewish life to flourish in self-determination, without neglecting the responsibility of Jews for the common good of humanity. In Reform Jewish liturgy and teachings, Israel is seen today as a center of Jewish identity—one among several. The idea of Klal Israel, the unity of the Jewish people worldwide, is emphasized: Israel and the Diaspora are inseparably connected. Many Reform communitiescommemorate Israel in prayers and actively support projects there, though they theologically view it less as a divine mandate to settle the land and more as a historical opportunity to implement Jewish values in a state.
Some Reform Jewish thinkers describe Zionism as a covenant between the Jewish people and their history: The return to Zion (Jerusalem) is not seen as a miraculous event, but as the result of human initiative and collaborationwith divine ethical principles. Key concepts include Tikkun Olam (”repairing the world”)—where Zionismcontributes to the betterment of the world—and the vision of being a “light unto the nations” (an Old Testament ideal in which Israel, through justice and adherence to the law, serves as a moral example to other nations). From a Reform Jewish perspective, Israel can strive toward this ideal by ensuring freedom, justice, and equality for all its inhabitants. Indeed, the Reform Movement often cites Israel’s own Declaration of Independence, which promises that the statewill be “founded on freedom, justice, and peace …, ensuring full equality to all its inhabitants, as well as freedom of religion and conscience.” Thus, support for Zionism among Reform Jews goes hand in hand with criticism and responsibility: They feel a duty to encourage Israel to live up to these high ethical standards, in the spirit of the prophets. In summary, Reform Jewish theology sees Zionism not just as the fulfillment of nationalist aspirations, but as a means of making Jewish religion and ethics come alive in a modern form—through a state that is democratic, pluralistic, and committed to the well-being of all.
The vast majority of liberal (progressive) Jewish movements—including Reform and also Conservative (Masorti) communities—today fundamentally support Zionism. Israel is recognized as the central homeland of the Jewish people, and its right to exist is resolutely defended. Official statements from the Reform movement repeatedly emphasize their “unequivocal and unconditional support for the State of Israel and its people,” based on a love for the land and an awareness of the inseparable connection between Israel’s fate and that of the Jewish people as a whole. At the same time, liberal Jews often see themselves as critically supportive: precisely because they feel a deep love for Israel, they consider themselves entitled and obligated to criticize developments that contradict shared values. This tension shapes many current debates.
Among the key issues being intensely discussed in liberal Jewish communities are:
Despite their fundamentally positive connection to Israel, liberal Jewish movements face various challenges. In Western societies, particularly at universities and within left-wing circles, there is a growing critical or even hostile attitude toward Zionism (keyword: anti-Zionism). Liberal Jews strive to differentiate: they reject blanket demonization of Israel—such as equating Zionism with colonialism or racism—while emphasizing the legitimate historical reasons for Zionism (protection from persecution, self-determination). At the same time, they acknowledge that certain Israeli government policies attract international criticism. The challenge is to defend Israel without denying injustices: progressive Zionists admit that “in the name of Zionism,” morally questionable actions have occurred or continue to occur, but they insist that the core of Zionism is a deeply liberal idea—the liberation of an oppressed people and the founding of a state that strives for equality for all its citizens.
Another challenge is internal: young liberal Jews often feel less emotionally connected to Israel than previous generations. Due to media coverage of the Israeli-Palestinian conflict and global justice discourses, some young progressive Jews question Zionism or at least distance themselves from it to some extent. Liberal communities therefore work on educational efforts—such as Israel trips, dialogue programs, and information campaigns—to convey why Israel remains important and how one can be both a progressive and a Zionist. This struggle for the younger generation is noticeable in many communities: how does one explain Israel’s complexity and engage young people without betraying core values of human rights and equality? Reform rabbis and educators attempt to foster authentic discussions, where criticism of Israel is allowed but always within the framework of a committed partnership.
Liberal Jewish movements also see clear opportunities and positive developments within modern Zionism. First, the existence of the State of Israel offers unprecedented possibilities for Jewish life—culturally, spiritually, and socially. Progressive Jews worldwide participate in Israeli society, establish Reform congregations in Israel, support social justice projects, and contribute their values (e.g., advocating for gender equality, LGBTQ+ rights, and minority protection). Second, global networking—through the World Zionist Congress and organizations like Arzenu—enables liberal Jews to shape the future of Zionism. At the World Zionist Congress, Reform movement delegates are elected who then allocate funds for progressive education, interfaith dialogue, and the fight against racism and gender segregation in Israel. This participation is an opportunity to actively influence Zionism.
Another opportunity lies in setting an example: if Israel succeeds in strengthening its liberal democracy, it could serve as a model for pluralistic coexistence in a conflict-ridden region. Liberal Zionists proudly point out that, despite all its challenges, Israel has been a continuously functioning democracy for 75 years, and that women had the right to vote from day one—something that was not the case in many other newly founded states. Defending and further developing this democracy (e.g., through a written constitution, strengthening minority rights, etc.) is seen as their mission. If successful, they argue, Zionism will retain its moral legitimacy and appeal for future generations.
Finally, the close cooperation between Israel and the diaspora presents opportunities for both sides: liberal Jews seek an exchange in which Israel receives external input (e.g., on environmental issues or social innovation), while diaspora Jews strengthen their cultural identity through Israel. Programs like Taglit/Birthright or student exchange years in Israel are supported by Reform organizations to foster stronger connections.
From the perspective of Reform Judaism, Zionism should, above all, fully realize its ideal goals in the future. Foremost among these is ensuring that Israel remains a democratic and constitutional state that promotes religious and social pluralism. The vision is an Israel that is “a society reflecting both democratic values and religious pluralism,” as stated in a fundamental text of Reform Zionism. In practical terms, this means that Reform Jews envision an Israel where different streams of Judaism coexist peacefully and are treated equally, and where social justice prevails. The Reform movement emphasizes the prophetic mission, which calls for Israel to be a land committed to the ideals of freedom, justice, and peace—for all its inhabitants. A desirable future for Zionism would therefore be the implementation of these very values from Israel’s Declaration of Independence: full equality regardless of religion or origin, respect for human dignity and minority rights, and the advancement of peace. In this vision of the future, resolving the conflict with the Palestinians also plays a crucial role. A lasting peace—ideally through a two-state solution or another mutually agreed arrangement—would allow Israel to focus entirely on building an exemplary society. Liberal Jews do not see peace as a utopia but as an ethical obligation of Zionism for the coming decades.
Realistically, Zionism faces the challenge of redefining itself in the 21st century. While it was strongly shaped by survival and state-building in the 20th century, its focus could now shift toward qualitative questions: What kind of state should Israel be? Reform Jews hope that Zionism will evolve from a purely nationalist movement into a form of social humanism. The future of Zionism could increasingly include projects that promote Tikkun Olam globally—such as climate protection, humanitarian aid, and social innovation—with Israel serving as a hub for Jewish engagement. It is conceivable that Israel, through its connection to global progressive Jewish networks, will itself become more liberal, while at the same time, Israel’s successes (as well as its lessons) will flow back into the diaspora. Some progressive thinkers refer to this development as “post-Zionism”—not in the sense of rejecting Zionism, but as a matured Zionism that no longer defines itself solely by achieving state sovereignty, but rather by how this state contributes to the realization of Jewish ethics. Reform Jews would welcome Israel becoming even more of a laboratory for Jewish pluralism in the future—a place where Reform, Conservative, Orthodox, and secular Jews together continue to develop Jewish culture. It is possible, for example, that ideas emerging not only in Jerusalem but also in the diaspora (such as new liturgical forms or progressive educational concepts) will gain national recognition. The mutual enrichment between Israel and the diaspora is likely to grow in significance—Zionism understood as a global Jewish collective project.
Overall, Zionism remains a dynamic movement from a liberal perspective. Unlike dogmatic currents that view Zionism as an unchangeable credo, the Reform Jewish perspective understands Zionism as a process that must always be measured against the core values of Judaism. The future of Zionism will be determined by whether Herzl’s vision of a liberal, inclusive Jewish society can be fully realized—“with equal rights for all citizens, Jews and Arabs alike,” as Herzl described in his utopian novel Altneuland. Liberal Jews do not see this as a naïve hope, but as a mandate: as long as this ideal has not been achieved, Zionism remains a task for each generation. Reform Jewish voices emphasize their confidence that Israel can continue to develop. Its successes—such as Israel’s stable democracy and vibrant civil society—should be expanded, while missteps should be corrected. Zionism should continue to be “a true heir to the prophetic tradition,” as stated in the Reform movement’s guiding principles, and thus contribute to making the world a more just and better place.
