The Jewish State by Theodor Herzl (red seas under red skies txt) 📕

led by the idea that the way to the charter was through the Sultan and that the Sultan would be influenced by Kaiser Wilhelm. But both princes failing him, he turned to England and Joseph Chamberlain, and came to the Uganda proposal. This was Herzl's one political success although the project was, in effect, rejected by the Zionist Congress. But this encounter with England was a precedent which led to much speculation in Zionist circles and gave a turn to Zionist thought away from Germany and Turkey. It served to inspire Dr. Chaim Weizman to make his home in England with the express purpose of seeking English sympathy for the Zionist ideal. The successor of Joseph Chamberlain was Arthur James Balfour. When Herzl opened Chamberlain's door, Zionism had an easier access to the England of Balfour.

When Herzl first appeared on the political scene, he thought of courtiers and statesmen, of princes and kings. He found that they could not be relied upon for truth or stability. They were encircled by favorites and mercenaries. Enormous responsibilities rested upon their shoulders but they seemed to behave with regard to these responsibilities as if they were gamblers or amateurs. Herzl soon realized that these were frail reeds that would break under the slightest pressure. He came to put his trust in the Jewish people, the only real source of strength for the purpose of redemption. Confidence in themselves would give them power to breach their prison walls. His aristocratic republic had to become a movement of democracy. Only in "The Jewish State" will you find reference to a movement based upon Jews who endorse a "fixed program," and then become members under the "discipline" of leadership. When Herzl faced the First Congress, he saw that this conception of Zionism was foreign to the nature and character of the Jewish people. The shekel was the registry of a name. It led the way to the elevation of the individual in Zionist affairs, first as a member of a democratic army "willing" the fulfillment, and then settling in Palestine to become the hands that built the Homeland.

Arrayed in the armor of democracy, the Zionist movement made the self-emancipation ideal of Pinsker live in the soul of Herzl. At a number of Congresses, in his articles in Die Welt, Herzl showed how that idea had become an integral part of his life, although his first thoughts ran in quite another direction.

But his analysis of anti-Semitism and how to approach the problem remains true today after Hitler, as it was true then after Dreyfus. This was the authentic revelation that in his last days was fixed in his mind. The homelessness of the Jewish people must come to an end. That tragedy is a world problem. It is to be solved by world statesmanship in cooperation with the reawakened Jewish people. It is to be solved by the establishment of a free Jewish State in their historic Homeland. Herzl manifested his utter identification with the destiny of his own people at the Uganda Congress when he faced the rebellious Russian Zionists, spoke words of consolation to them and gave them assurances of his fealty to Zion. He died a few months later.

"The Jewish State" was not regarded by Herzl as a piece of literature. It was a political document. It was to serve as the introduction to political action. It was to lead to the conversion of leaders in political life. It was to win converts to the idea of a Jewish State. Although a shy man at first, he did not hesitate to make his way through the corridors of the great and suffer the humiliations of the suppliant. Through that remarkable friend and Christian, the Reverend William H. Hechler, he met the Grand Duke of Baden; he made the rounds of German statesmen, Count zu Eulenburg, Foreign Minister, Von Buelow and Reichschancellor Hohenlohe; then he met the favorites who encircled Sultan Abdul Hamid and the Sultan himself. He placed the dramatic personae of his drama on the stage. The plan involved the Turkish debt, the German interest in the Orient. It involved stimulating the Russians and visiting the Pope. At first his political activities were conducted as the author of a startling pamphlet, then as the leader of his people. He became conscious of his leadership, and played his part with superb dignity. He had ease of manner and correct form. He created the impression of a regal personality; his noble appearance hid his hesitations and fears. With the Sultan he played the most remarkable game of diplomacy. He believed that once a mutual interest could be arrived at, he would be able to secure the funds, although at the time of speaking he had no funds at all. Adjusting himself to the wily Turk, he had to change and diminish his demands and finally, when he was dangerously near a disclosure, he was saved by the Sultan's transferring his interest to the French and obtaining his funds from them. With Kaiser Wilhelm, he soon appreciated the fact that he had to deal with a great theatrical personality who spoke of plans and purpose with great fire, but had no courage and whose convictions melted away in the face of obstacles.

The world Herzl dealt with has passed away. The Turkish Empire now occupies a small part of the Near East. Its former provinces have now become "sovereign" states struggling to establish harmony between themselves and feeding on their animus towards the Jewish people returning home. The methods of diplomacy have changed. Loudness of speech is no longer out of order. Frankness and brutality may be expected at any international gathering. It is now felt as never before that behind political leaders, rulers, princes, statesmen, the people are advancing and soon will be able to push aside those who make of the relations of peoples a game and a gamble, a struggle for power, which, when achieved, dissolves into the nothingness of vanity.

"The Jewish State" should be regarded as one of a series of books, variations on the same theme, composed by the same author. The first was "The New Ghetto" (1894). That was a play which dealt with the social life of the upper class of Jews in Vienna. Then came the "Address to the Rothschilds." That was a memorandum which contained a proposal to Jewish philanthropists. "The Jewish State" was the third effort of an agitated mind, wavering between the projection of a Utopia or a thesis, and containing the political solution of the Jewish problem. The final variant of the original theme was the novel "Altneuland." Here he pictured the Promised Land as it might become twenty years after the beginning of the Zionist movement. In the interims, he played on the exciting stage of the Zionist Congresses. He paid court to princes and their satellites. He led in the organization of the Jewish Colonial Trust and the Jewish National Fund. He delivered political addresses and engaged in political controversy. He began the writing of his "Diaries" after he had written "The Jewish State." His whole personality is reflected in that remarkable book. There you see his ideas in the process of becoming clear. There you see his sharp reactions; the reflection of his hopes, his disappointments, his shifts from untenable positions to positions possible after defeat. There you read his penetrating analysis of the figures on the Zionist stage upon whom he had to rely. There you are made to feel his doubts, his dread of death. In the midst of life he felt himself encircled by the Shadow of Death. There you found the explanation of his great haste, why he was so anxious to bring a measure of practical reality to the Jewish people even if it necessitated a detour from the land which was becoming more and more a part of his hopes and desires. The "Diaries" are unrestrained and unstudied. They were written hurriedly in the heat of the moment. They reveal the making of the great personality who gave only a glimpse of himself in "The Jewish State." They show the writer evolving as the hero of a great and lasting legend. The pamphlet is one of the chapters in the story of his struggle to achieve in eight years what his people had not been able to achieve in two thousand years. He gave his life to write it.

Theodor HerzlToC A BIOGRAPHY
based on the work of
Alex Bein

Theodor Herzl was born on Wednesday, May 2, 1860, in the city of Budapest.

Almost next door to his father's house was the liberal-reform temple. To this house of worship the little boy went regularly with his father on Sabbaths and Holy Days. At home, too, the essentials of the ritual were observed. One ceremony which Theodor learned in childhood remained with him; before every important event and decision he sought the blessing of his parents.

Even stronger than these impressions, however, was the influence of his mother. Her education had been German through and through; there was not a day on which she did not slip into German literature, especially the classics.

The Jewish world, not alien to her, did not find expression through her; her conscious efforts were all directed toward implanting the German cultural heritage in her children. Of even deeper significance was her sympathetic attitude toward the pride which showed early in her son, and her skill in transferring to him her sense of form, of bearing, of tactfulness and of simple grace.

At about the age of twelve he read in a German book about the Messiah-King whom many Jews still awaited and who would come riding, like the poorest of the poor on an ass. The history of the Exodus and the legend of the liberation by the King-Messiah ran together in the boy's mind, inspiring in him the theme of a wonderful story which he sought in vain to put into literary form.

A little while thereafter Herzl had the following dream: "The King-Messiah came, a glorious and majestic old man, took me in his arms, and swept off with me on the wings of the wind. On one of the iridescent clouds we encountered the figure of Moses. The features were those familiar to me out of my childhood in the statue by Michelangelo. The Messiah called to Moses: It is for this child that I have prayed. But to me he said: Go, declare to the Jews that I shall come soon and perform great wonders and great deeds for my people and for the whole world."

It may be to this period (of his Bar Mitzvah) of reawakened Jewish sensitivity, of heightened responsiveness to the expectations of his elders, of resurgent interest in Jewish historical studies—it may be to this period that the dream of a dedicated life belonged. It is almost certain, too, that for the great event of the Bar Mitzvah the old grandfather of Semlin came to Pest. About this time, again, Alkalai, that early, all-but-forgotten Zionist, passed through Vienna and Budapest on his final journey to Palestine. Whether or not each one of these circumstances had a direct effect on the boy, the whole complex surrounds his Bar Mitzvah with the suggestion of the mission of his life, and, certainly, occasion was given for the awakening in him of the feeling of dedication to a great enterprise.

The attention, energy and time which Herzl devoted to literature, at fifteen, his absorption in himself, his activity in the school literary society meant of course so much less given to his school work. He found no time at all for science; Jewish questions likewise disappeared from his interests; he was completely absorbed by German literary culture. This is all the more astonishing when we reflect that anti-Semitism continued to increase steadily. As a grown