You have proven my point once again. You read in a manner such that allows you to mangle and distort meaning to suit your own pre-conceived notions. You remind me of the post-modernists in the academia who insist that there is no such thing as author's intent and the reader can feel free to interpret texts whichever way he wants. Here is what the article actually says.
Unlike Kahane's Kach, Ze'evi's Moledet wasn't banned by the Knesset. It stayed legal by advocating not expulsion, but rather "voluntary transfer"--by which he meant active government encouragement of Palestinian emigration. (Ze'evi was careful not to include Arab citizens of Israel in these travel plans.) Kahane's ultimate motive for transfer was to purify the Holy Land of its non-Jewish presence. Ze'evi, though, was more fatalist than fanatic: If two rival peoples couldn't coexist in the same land and if, as he passionately believed, a return to the 1967 borders would mean the end of Israel, the only solution was for the Palestinians to leave. "They have twenty-two states, and we have only one homeland," went the Moledet slogan. According to Ze'evi's left-wing friends, he didn't hate Arabs: He had better relations with some Arab Knesset members, noted Meretz parliamentarian Ran Cohen, than did many peaceniks.