14. THE FOUNDING OF ZIONISM
“In the second half of the nineteenth century,” writes Peter Mansfield, “there was a steady movement of Jews from eastern Europe to settle in Palestine. Supported by Jewish [especially Rothschild] philanthropy, they went mainly to found colonies to work the land. They were the pioneers of ‘practical Zionism’. They were very much fewer than those who went to western Europe and the United States, but by 1914 there were about 80,000 Jews (including the indigenous communities) in Palestine, compared with about 650,000 Jews.
“’Political Zionism’, or the concept of turning Palestine into a national Jewish state, was founded by Theodor Herzl…”180
As Daniel Barenboim writes, Herzl was a successful Austrian journalist who, "confronted by the increasing anti-Semitism in Austria and France, was initially in favor of complete assimilation of the Jews. Interestingly, Herzl's choice of words was not fundamentally different from that of Wagner's in describing the situation of Jews in German society. In 1893 he wrote that 'to cure the evil' the Jews would have to 'rid themselves of the peculiarities for which they are rightly reproached.' One would have to 'baptize the Jewboys' in order to spare them excessively difficult lives. 'Untertauchen im Volk!': go underground amongst the people was his appeal to the Jewish population. Richard Wagner also spoke of the 'Untergang,' the sinking: 'consider that only one thing can be the deliverance from the curse that weighs on you: the deliverance of Ahasuerus -- sinking! (der Untergang)'. Wagner's conclusion about the Jewish problem was not only verbally similar to Herzl's; both Wagner and Herzl favored the emigration of the German Jews. It was Herzl's preoccupation with European anti-Semitism that spurred him on to want to found a Jewish state. His vision of a Jewish state was influenced by the tradition of European liberalism. In the novel Altneuland (1903), he describes what the settled Jewish community in Palestine might look like; Arabic residents and other non-Jews would have equal political rights."181
However, Herzl's views began to change on 5 January 1895, when Captain Alfred Dreyfus, the only Jew serving in the French army general staff, was publicly degraded. Paul Johnson writes that he "had been accused, tried and convicted - on what subsequently emerged to be fabricated evidence - of handing secrets to the Germans. Watching the ceremony, one of the few journalists allowed to attend, was Theodore Herzl (1860-1904), the Paris correspondent of the Vienna liberal daily, Neue Freie Presse. Two weeks before he had attended the courtroom and heard Dreyfus pronounced guilty. Now he stood by as Dreyfus was brought before General Darras, who shouted: 'Alfred Dreyfus, you are unworthy to bear arms. In the name of the French people we degrade you!' Immediately, in a loud voice, Dreyfus shouted: 'Soldiers! An innocent man is being degraded! Soldiers! An innocent is dishonoured! Long live France - long live the Army!' A senior non-commissioned officer cut off Dreyfus' badges and buttons. He took out his sword and broke it across his knee. The prisoner was marched round the courtyard, still shouting that he was innocent. An immense and excited crowd, waiting outside, heard his cries and began to whistle and chant slogans. When Herzl left the building, it was beginning to scream 'Death to Dreyfus! Death to the Jews!' Less than six months later, Herzl had completed the draft of the book which would set in motion modern Zionism, Der Judenstaat.”182
The Dreyfus affair had an enormous impact on Herzl.183 It demonstrated to him that for various reasons - envy at Jewish success, the influx of Jews from Eastern Europe, the increase of racialist theories - the Jews would never be assimilated into the existing system of European statehood, and would have to seek a homeland, a territorial State, of their own if they were to survive. "It was against this threatening background that Herzl began to abandon his assimilationist position. He had previously considered all kinds of wild ideas to get the Jews accepted. One was a huge programme of social re-education for Jews, to endow them with what he termed 'a delicate, extremely sensitive feeling for honour and the like'. Another was a pact with the Pope, whereby he would lead a campaign against anti-Semitism in return for 'a great mass movement for the free and honourable conversion of all Jews to Christianity'. But all these schemes soon seemed hopeless in face of the relentless rise of anti-Semitic hatred...”184
In 1895 Karl Lueger became Mayor of Vienna. At a time when Vienna was the home of some very cultured and famous Jews, such as Gustav Mahler and Sigmund Freud, Lueger launched into a ferocious invective against them. He “once referred to the Jews as ‘beasts of prey in human form’, said that ‘wolves, leopards and tigers were closer to humans than Jews, and agreed that a good solution to the ‘Jewish problem’ would be to put them all on a big ship and sink them at sea.”185
In view of this invective, it is not surprising that Herzl was alarmed and feared what influence by Lueger might do (a certain Adolf Hitler came to Vienna in 1908, while Lueger was still Mayor). He was therefore determined, as Johnson writes, “to devise an alternative refuge for the Jews, who might soon be expelled from all over Europe, seemed an urgent necessity. The Jews must have a country of their own!
"Herzl completed the text of his book, Der Judenstaat, outlining his aims, in the winter of 1895-6. The first extracts were published in the London Jewish Chronicle, 17 January 1896. The book was not long, eighty-six pages, and its appeal was simple. 'We are a people, one people. We have everywhere tried honestly to integrate with the national communities surrounding us and to retain only our faith. We are not permitted to do so... In vain do we exert ourselves to increase the glory of our fatherlands by achievements in at and in science and their wealth by our contributions to commerce... We are denounced as strangers... If only they would leave us in peace... But I do not think they will...' So Herzl proposed that sovereignty be conceded to the Jews over a tract of land large enough to accommodate their people. It did not matter where. It could be in Argentina, where the millionaire Baron Maurice de Hirsch (1831-96) had set up 6,000 Jews in a series of agricultural colonies. Or it could be Palestine, where similar Rothschild-financed colonies were in being. What mattered was the sanction of Jewish opinion; and they would take what was offered...
"Herzl began by assuming that a Jewish state would be created in the way things had always been done throughout the Exile; by wealthy Jews at the top deciding what was the best solution for the rest of Jewry, and imposing it. But he found this impossible. Everywhere in civilized Europe the Jewish establishments were against his idea. Orthodox rabbis denounced or ignored him...
"Nevertheless, what Herzl quickly discovered was that the dynamic of Judaism would not come from the westernised elites but from the poor, huddled masses of the Ostjuden, a people of whom he knew nothing when he began his campaign. He discovered this first when he addressed an audience of poor Jews, of refugee stock, in the East End of London. They called him 'the man of the little people', and 'As I sat on the platform... I experienced strange sensations. I saw and heard my legend being born.' In Eastern Europe, he quickly became a myth-like figure among the poor. David Ben-Gurion (1886-1973) recalled that, as a ten-year-old boy in Russian Poland, he heard a rumour: 'The Messiah had arrived, a tall, handsome man, a learned man of Vienna, a doctor no less.'186 Unlike the sophisticated middle-class Jews of the West, the eastern Jews could not toy with alternatives, and see themselves as Russians, or even as Poles. They knew they were Jews and nothing but Jews... and what Herzl now seemed to be offering was their only chance of becoming a real citizen anywhere. To Chaim Weizmann (1874-1952), then a second-year student in Berlin, Herzl's proposals 'came like a bolt from the blue'. In Sofia, the Chief Rabbi actually proclaimed him the Messiah. As the news got around, Herzl found himself visited by shabby, excitable Jews from distant parts, to the dismay of his fashionable wife, who grew to detest the very word Zionism. Yet these were the men who became the foot soldiers, indeed the NCOs and officers, in the Zionist legion; Herzl called them his 'army of schnorrers'."187
In spite of the importance of the Ostjuden, the Zionist movement remained, as Bernard Simms notes, “not only secular but very much German in character and orientation. Herzl himself was a fervent admirer of Bismarck, German was the working language of the Zionist movement, and Berlin soon became the informal capital of the World Zionist Executive. Zionists did not expect to be able to achieve their state on their own: they would need a great-power sponsor, and Herzl expected and hoped that that would be what he regarded as the most progressive polity in late-nineteenth-century Europe, Imperial Germany. ‘The character of the Jewish people,’ Herzl wrote, ‘can only become healthier under the protectorate of the great, powerful, moral Germany, with its practical administration and strict organization. Zionism will enable the Jews once more to love Germany, to which, despite everything, our hearts belong. ‘We owe it to the German in us that we are Jews again,’ the German Zionist Moses Calvary wrote. ‘Here,’ Calvary concluded, ‘is the living proof of the extent of Germany’s nurturing of our own creative being: political Zionism is Europe’s gift to Judaism.’”188
However, in spite of his Germanophilia, Herzl was quick to change his orientation within the Zionist movement from the West European Jews to the Ostjuden, who were much more interested in Zionism. Thus he paid heed to the Russian Jewish doctor Lev Pinsker’s Autoemancipation (1882), which appealed to Russian and German Jewry to abandon, in view of the pogroms of the previous year, the failed idea of emancipation and the last gleams of hope in the brotherhood of peoples. "For the living," he wrote, "the Jew is a dead man; for the natives, an alien and a vagrant; for property holders, a beggar; for the poor, an exploiter and a millionaire; for the patriot, a man without a country; for all classes a hated rival."
Another important East European Zionist was Usher Ginzberg, or Ahad-Gaam ("one of the people"). Solzhenitsyn writes: "He sharply criticised practical Palestinophilia as it then was. His position was: 'Before directing our efforts at "redemption on the land", it is necessary to care about "redemption of hearts", about the intellectual and moral perfection of the people'. 'To place in the centre of Jewry a living spiritual striving for the unification of the nation, its stirring up and free development in the national spirit, but on pan-human foundations'. This point of view later received the name of 'spiritual Zionism' (but not 'religious', this is important).
"In the same 1889 Ahad-Gaam, for the unification of those who were devoted to the redemption of Jewish national feelings, created a league - or order, as he called it, 'Bnei Moshe' ('the Sons of Moses'). Its constitution 'was in many ways like the constitutions of Masonic lodges: the entrant gave a promise on oath to fulfil exactly all the demands of the constitution; new members were initiated by a master, an 'elder brother'... The entering 'brother' bound himself selflessly to serve the idea of national redemption, even if he were sure that there was no hope for the speedy realisation of the ideal'. In the manifesto of the order it was proclaimed that 'the national consciousness has primacy over religious [consciousness], and individual interests are subject to national [interests]', and it was demanded that he deepen his feeling of selfless love for Jewry above every other aim of the movement. The order prepared 'the ground for the reception of the political Zionism' of Herzl, which Ahad-Gaam did not want at all.
"In 1891, 1893 and 1900 Ahad-Gaam also travelled to Palestine - and reproached the lack of organisation and rootlessness of the Palestinian colonisation of that time, 'he subjected to severe criticism the dictatorial behaviour of those serving Baron' E. Rothschild.
"Thus in Europe Zionism was born a decade later than in Russia...
"At the first Congress the representatives of Russian Zionism 'constituted a third of the participants... 66 out of 197 delegates' - in spite of the fact that for some this might look like an oppositional move in relation to the Russian government... In this way 'Zionism drew its strength... from the circles of oppressed Eastern Jewry, which found only a limited support amongst the Jews of Western Europe'. But for this reason the Russian Zionists represented for Herzl the most serious opposition. Ahad-Gaam conducted a stubborn struggle with the political Zionism of Herzl (on whose side, however, there rose the majority of the old Palestinophiles). He sharply criticised the pragmatism of Herzl and Nordau and, as he thought, '[their] alienation from the spiritual values of Jewish culture and tradition'. He 'found political Zionism's hope of founding a Jewish autonomous State in the near future chimerical; he considered the whole of this movement to be exceptionally harmful for the work of the spiritual regeneration of the nation... Not to care about saving perishing Judaism, that is, not to care about spiritual-national and cultural-historical attainments, to strive not for the regeneration of the ancient people, but for the creation of a new one from the scattered particles of the old matter'. He used and even emphasised the word 'Judaism', but evidently not in a religious sense, but as an inherited spiritual system...
"The quarrels shook the Zionists. Ahad-Gaam sharply criticised Herzl, and in support of the latter Nordau accused Ahad-Gaam of 'secret Zionism'. Every year there took place Zionist World Congresses, and in 1902 there took place a Congress of Russian Zionists in Minsk, whither the quarrels crossed over…
"At the beginning of the century the poet N. Minsky expressed the following thought: 'that Zionism is the loss of the pan-human measure, that it reduces the universal cosmopolitan dimensions of Jewry [!] to the level of ordinary nationalism. 'The Zionists, while talking about nationalism, in fact turn away from the genuine national face of Jewry and are zealous only that they should be like everyone, and become no worse than others.'
"It is interesting to compare this with the remark of the Orthodox [Christian] thinker S. Bulgakov, which was also made before the revolution: 'The greatest difficulty for Zionism consists now in the fact that it is not able to return the faith of the fathers that is being lost, and is forced to base itself on the national or cultural-ethnographic principle, on which no truly great nationality can establish itself.'"189
So Herzl had considerable opposition from within Jewry: most assimilated Jews, the Jews who already had their own plans for Jewry in Palestine (like Baron Edmund Rothschild) and the religious Jews who rejected the idea of a secular Jewish nationalism, were against Zionism. However, he found unexpected support from some Gentile leaders, who were in favour of Zionism as a means of reducing the Jewish population of Europe.
Thus the Russian interior minister, V.K. Plehve, said to him in August, 1903: "You are preaching to a convert.., we would very much like to see the creation of an independent Jewish State capable of absorbing several million Jews."190
Again, the Kaiser said: "I am all in favour of the kikes going to Palestine. The sooner they take off the better…"191
Herzl even had support from Gentile Christians. "In fact," writes Walter Russell Mead, "American Protestant Zionism is significantly older than the modern Jewish version; in the nineteenth century, evangelicals repeatedly petitioned U.S. officials to establish a refuge in the Holy Land for persecuted Jews from Europe and the Ottoman Empire.
"U.S. evangelical theology takes a unique view of the role of the Jewish people in the modern world. On the one hand, evangelicals share the widespread Christian view that Christians represent the new and true children of Israel, inheritors of God's promises to the ancient Hebrews. Yet unlike many other Christians, evangelicals also believe that the Jewish people have a continuing role in God's plan. In the seventeenth and eighteenth centuries, close study of biblical prophecies convinced evangelical scholars and believers that the Jews would return to the Holy Land before the triumphant return of Christ."192
However, the contemporary symbiotic relationship between America and Israel did not yet exist. More important at this stage were the British, who, as Karen Armstrong writes, had "developed a form of gentile Zionism. Their reading of the Bible convinced them that Palestine belonged to the Jews, and already in the 1870s sober British observers looked forward to the establishment of a Jewish homeland in Palestine under the protection of Great Britain."193
Thus, as Geoffrey Hanks writes, "Herzl was actively assisted by an Anglican clergyman, William Hechler, whose motivation was quite different to that of Herzl. For Hechler, his reading of prophecy had led him to conclude that the Jews would be returned to their homeland which would be followed by the Second Coming. After reading Herzl's book, The Jewish State, he joined forces with the author to promote the Zionist cause by persuading the Sultan of Turkey to allow Jewish immigration to Palestine. He was able to arrange a meeting in 1898 between Herzl and the Kaiser in Jerusalem. When he failed to secure German support for the cause he next looked to England for help, which came in the form of the Balfour Declaration [of 1917]."194
In exchange for their supporting the Zionist project, Herzl usually offered the Great Powers “all kinds of monetary advantages, from a university to long-term credits”. Typical was his approach to the Turkish Sultan Abdul Hamid. But the Sultan replied: “I cannot agree to vivisection… my people fought for this land and fertilized it with their blood… let the Jews keep their millions…”195
But it was the support of England that was to prove critical. It was in Britain that the Zionists “could act most freely and where, according to Herzl, there was least anti-Semitism”.196 As Paul Johnson writes, "Herzl rightly called it 'the Archimedean point' on which to rest the lever of Zionism. There was considerable goodwill among the political elite. A lot had read Tancred; even more Daniel Deronda. Moreover, there had been a vast influx of Russian Jewish refugees into Britain, raising fears of anti-Semitism and threats of immigrant quotas. A Royal Commission on Alien Immigration was appointed (1902), with Lord Rothschild one of its members. Herzl was asked to give evidence, and Rothschild now at last agreed to see him, privately, a few days before, to ensure Herzl said nothing which would strengthen the cry for Jewish refugees to be refused entry. Rothschild's change from active hostility to friendly neutrality was an important victory for Herzl and he was happy, in exchange, to tell the Commission (7 July 1902) that further Jewish immigration to Britain should be accepted but that the ultimate solution to the refugee problem was 'the recognition of the Jews as a people and the finding by them of a legally recognized home'.
"This appearance brought Herzl into contact with senior members of the government, especially Joe Chamberlain, the Colonial Secretary, and the Marquess of Landsdown, Foreign Secretary. Both were favourable to a Jewish home in principle. But where? Cyprus was discussed, then El Arish on the Egyptian border. Herzl thought it could be 'a rallying-point for the Jewish people in the vicinity of Palestine' and he wrote a paper for the British cabinet bringing up, for the first time, a powerful if dangerous argument: 'At one stroke England will get ten million secret but loyal subjects active in all walks of life all over the world.' But the Egyptians objected and a survey proved unsatisfactory. Then Chamberlain, back from East Africa, had a new idea, Uganda. 'When I saw it,' he said, 'I thought, "That is a land for Dr. Herzl. But of course he is sentimental and wants to go to Palestine or thereabouts.' In fact Herzl would have settled for Uganda. So Lansdowne produced a letter: 'If a site can be found which the [Jewish Colonial] Trust and His Majesty's Commission consider suitable and which commends itself to HM Government, Lord Lansdowne will be prepared to entertain favourable proposals for the establishment of a Jewish colony of settlement, on conditions which will enable the members to observe their national customs.' This was a breakthrough. It amounted to diplomatic recognition for a proto-Zionist state. In a shrewd move, Herzl aroused the interest of the rising young Liberal politician, David Lloyd George, by getting his firm of solicitors to draft a proposed charter for the colony. He read Lansdowne's letter to the Sixth Zionist Congress, where it aroused 'amazement [at] the magnanimity of the British offer'. But many delegates saw it as a betrayal of Zionism; the Russians walked out. Herzl concluded: 'Palestine is the only land where our people can come to rest.' At the Seventh Congress (1905), Uganda was formally rejected.”197
At the Sixth Congress Herzl had been forced to stand before the delegates, raise his right hand and quote the words of the psalmist: 'If I forget thee, O Jerusalem, may my right hand wither!'198 But to outsiders the Zionists asked only for: “not a Jewish state, but a home in the ancient land of our forefathers where we can live a Jewish life without oppression of persecution”. And to critics they said: “Only those suffering from gross ignorance or actuated by malic could accuse us of a desire of establishing an independent Jewish Kingdom.”199
Even with the Zionist movement formally committed to Palestine as its only possible homeland, there was still strong opposition to the idea from within Jewry. As we have seen, religious opposition to secular Zionism was already present in the nineteenth century in the works of Samuel Hirsch and "the Forerunners of Zionism" - the Serbian Rabbi Alkalai and the Polish Rabbi Kalischer. Now the Orthodox, writes Johnson, "argued that Satan, having despaired of seducing Israel by persecution, had been given permission to try it by even more subtle methods, involving the Holy Land in his wicked and idolatrous scheme, as well as all the evils of the enlightenment. Zionism was thus infinitely worse than a false messiah - it was an entire false, Satanic religion. Others added that the secular state would conjure up the godless spirit of the demos and was contrary to God's command to Moses to follow the path of oligarchy: 'Go and collect the elders of Israel'; 'Heaven forbid', wrote two Kovno sages, 'that the masses and the women should chatter about meetings or opinions concerning the general needs of the public.' In Katowice on 22 May 1912 the Orthodox sages founded the Agudist movement to coordinate opposition to Zionist claims. It is true that some Orthodox Jews believed Zionism could be exploited for religious purposes. Rabbi Abraham Isaac Kook (1865-1935) argued that the new 'national spirit of Israel' could be used to appeal to Jews on patriotic grounds to observe and preach the Torah. With Zionist support he was eventually made Chief Rabbi of Jerusalem. But most of the religious Jews already in Eretz Israel heard of Zionism with horror. 'There is great dismay in the Holy Land,' wrote Rabbi Joseph Hayyim Sonnenfeld (1848-1932), 'that these evil men who deny the Unique One of the world and his Holy Torah have proclaimed with so much publicity that it is in their power to hasten redemption for the people of Israel and gather the dispersed from all the ends of the earth.' When Herzl entered the Holy Land, he added, 'evil entered with him, and we do not yet know what we have to do against the destroyers of the totality of Israel, may the Lord have mercy'. This wide, though by no means universal opposition of pious Jews to the Zionist programme inevitably tended to push it more firmly into the hands of the secular radicals…”200
But the reverse process was also seen: the conversion of secular radicals to an almost mystical love of the land of Israel, a factor that makes Zionism more than just a form of secular nationalism.
For, as Karen Armstrong writes, "Jerusalem was still a symbol that had power to inspire these secular Zionists as they struggled to create a new world, even if they had little time for the city as an earthly reality. Yitzhak Ben-Zvi, who would become the second President of the State of Israel, was converted to Zionism while speaking at a revolutionary rally in Russia. Suddenly he felt dissociated from his surroundings and in the wrong place. 'Why am I here and not there?' he asked himself. Then he had a vision. There arose 'in my mind's eye the living image of Jerusalem, the holy city, with its ruins, desolate of its sons'. From that moment he thought no more of revolution in Russia but only of 'our Jerusalem'. 'That very hour I reached the absolute decision that our place is the Land of Israel, and that I must go there, dedicate my life to its upbuilding, and as soon as possible.'…
"The trouble was that Jerusalem was not 'desolate of its sons'. It already had sons, a people who had lived there for centuries and who had their own plans for the city. Nor was the city a ruin, as Ben-Zvi imagined… [Moreover,] its Arab resident had come to resent the Turkish occupation and were alarmed by the Zionist settlers. In 1891 a number of Jerusalem notables sent a petition to Istanbul, asking the government to prevent a further immigration of Jews and the sale of land to Zionists. The last known political act of Yusuf al-Khalidi had been to write a letter to Rabbi Zadok Kahn, the friend of Herzl, begging him to leave Palestine alone: for centuries, Jews, Christians, and Muslims had managed to live together in Jerusalem, and this Zionist project would end such coexistence. After the Young Turk revolt in 1908, Arab nationalists of Palestine began to dream of a state of their own, free of Turkish control. When the first Arab Congress met in Paris in 1913, a telegram of support was signed by 387 Arabs from the Near East, 130 of them Palestinians. In 1915, Ben-Gurion became aware of these Arab aspirations for Palestine and found them profoundly disturbing. 'It hit me like a bomb,' he said later. 'I was utterly confounded.' Yet, the Israeli writer Amos Elon tells us, despite this bombshell, Ben-Gurion continued to ignore the existence of the Palestinian Arabs. Only two years later, he made the astonishing suggestion that in a 'historical and moral sense,' Palestine was a country 'without inhabitants.' Because the Jews felt at home there, all other inhabitants of the country were merely the ethnic descendants of various conquerors. Ben-Gurion wished the Arabs well as individuals but was convinced that they had no rights at all…"201
And so most of the elements necessary for the creation of the most insoluble political problem of modern times were already in place: Jewish Zionism, the "Christian Zionism" of the Anglo-Saxon nations, and Arab nationalism. Only one element was lacking (or rather: dormant): fundamentalist Islam.
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