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Julius H. Schoeps Pioneers of Zionism: Hess, Pinsker, Rülf Europäisch-Jüdische Studien Kontroversen European-Jewish Studies Controversies

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Julius H. Schoeps Pioneers of Zionism: Hess, Pinsker, Rülf Europäisch-Jüdische Studien Kontroversen European-Jewish Studies Controversies Julius H. Schoeps Pioneers of Zionism: Hess, Pinsker, Rülf Europäisch-jüdische Studien Kontroversen European-Jewish Studies Controversies Edited by the Moses Mendelssohn Center for European-Jewish Studies, Potsdam Editorial Manager: Werner Treß Volume 2 Julius H. Schoeps Pioneers of Zionism: Hess, Pinsker, Rülf Messianism, Settlement Policy, and the Israeli-Palestinian Conflict This work has been supported by the Moses Mendelssohn Foundation, Berlin/Erlangen. Translated by Margaret-Ann Schellenberg ISBN 978-3-11-031458-8 e-ISBN 978-3-11-031472-4 ISSN 2192-9548 The e-book of this title is freely available on www.degruyter.com. Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed bibliographic data are available in the Internet at http://dnb.dnb.de. © 2013 Walter de Gruyter GmbH, Berlin/Boston Typesetting: Michael Peschke, Berlin Printing: Hubert & Co. GmbH & Co. KG, Göttingen ♾ Printed on acid free paper Printed in Germany www.degruyter.com An idea is nothing other than the concept of a perfection which has not as yet been experienced. Immanuel Kant Contents Introduction 1 Moses Hess: Between Messianism and social utopia 11 Causes and justifications for his intellectual reversal 12 “Rom und Jerusalem” 18 Berthold Auerbach and Heinrich Graetz 22 Messianic faith, the Jewish national debate and criticism of “Rom und Jerusalem” 28 Leon Pinsker: Auto-emancipation and self-help 34 Rejection of “Russification” 35 “Auto-emancipation!” 37 Anti-Semitism – a hereditary psychosis? 39 Pinsker’s Jewish national concept 40 Practical steps and the colonization of Palestine 44 Death and posthumous reputation 46 Isaak Rülf: Persecution and relief measures 50 Aid to destitute Jews in Russia 51 The journey to Kovno 54 “Three days in Jewish Russia” 56 From “Golus” to “Cherus”: “Aruchas Bas-Ammi. Israels Heilung” 60 From Katowice to Basel 66 Epilogue, or: the attempt at a conclusion 74 Theodor Herzl and his predecessors 77 Eretz Israel: the Promised Land 80 Zionism and the “Arab question” 85 The (non-)resolution of a dilemma 90 Excerpts from works of Moses Hess, Leon Pinsker und Isaak Rülf 108 Moses Hess: “Rom und Jerusalem” (1862) 108 Leon Pinsker: “Autoemancipation!” (1882) 114 Isaak Rülf: “Aruchas Bas-Ammi” (1883) 120 Notes 126 List of abbreviations 141 Glossary 142 Bibliography 145 List of illustrations 155 Index of names 156 Introduction Independently of one another, yet roughly at the same time, Jewish intellectuals have called for a rejection of social assimilation (better: acculturation1) in favor of an identity-conscious Jewishness since the mid-nineteenth century. Voices all over Europe were campaigning loudly for the founding of a Jewish national center in Palestine. To be sure, there had been proposals for a Jewish State in various forms in earlier periods,2 but these were mostly projects of a philanthropic nature or stemming from an enthusiastic religious fervor. As interesting as these may have been, taken separately, they never actually held any political relevance. Change first appeared on the horizon as the idea of a nation-state was gaining popularity all over Europe3 and not only for the Italians, Germans and Irish. Influ- enced by these national movements, Jews were also beginning to think about the founding of their own state instead of just increasing their (often failed) attempts at assimilation. This period in which the Jewish national vision resulted in con- crete political objectives began with men like Moses Montefiore 1784-1895), Karl Netter (1826–1882) and others. After a trip to Palestine in 1827 – one of seven trips he was to take there – Montefiore, a comfortably well-off British Jew, brought to life the idea to develop the land between the River Jordan and the Mediterranean Sea commercially and to make it arable.4 He began to plan a series of industrial and agricultural projects within his resources. For example, he attempted to establish two agricultural col- onies in Safed and Tiberias. Karl Netter founded “Mikveh Israel”, an agricultural school near Jaffa for the “Alliance Israelité Universelle”. A windmill that Monte- fiore had built in Jerusalem still exists today and is a reminder of the energy of the settlement attempts in Palestine at that time. These sensational projects were supported by the positions taken by a whole series of respected Rabbis such as Elia Gutmacher (1795-1874), Yehuda Alkalai (1798–1878) and especially Hirsch Kalischer (1795–1874), who did not only support the colonization attempts, but also were convinced that the self-liberation of the Jews would precede the messianic eschaton. For example, in his writings, Hirsch Kalischer was careful to provide the proof that the salvation expected by all devout Jews would not come suddenly, but gradually and naturally. The coloni- zation of Palestine, in his view, stood at the beginning of this process. The key to Kalischer’s plan for colonization, set out in his work Emunah Yesharah (1860), was for wealthy Jews (Montefiore, Rothschild and others) to found a public holding company which would buy land in Palestine. According to the plan, the plots purchased by the company were then to be transferred to poor colonists to cultivate and develop. The purchasing price was to have been 2 Introduction refunded as soon as the project met with economic success. Kalischer thought that in this way, Palestine could gradually be transferred into Jewish hands. However, just as with Gutmacher and Alkalai, Kalischer’s intellectual approach was also heavily influenced by religious intent. Drishat Zion [Seeking Zion] or the creation of Zion, published in Hebrew in 1861, reads like an exegetic work and consists primarily of quotes from the Bible, Talmud, kabbalistic writ- ings and their commentaries. In it, Kalischer argues that the Bible’s messianic promise can only mean the rebirth of the Jewish nation on the ancestral soil in Palestine. The rebirth of the Jewish nation, as it once was, would require God’s help on the one hand, but would most of all require the active participation of the Jewish people. Like many of his contemporaries, Kalischer understood “active participa- tion” to mean the actual work necessary for colonization, which he considered to have a particular importance.5 Therefore, the conference of prominent Jews and Rabbis he convened in the western Prussian town of Thorn in 1860 demanded measures to introduce colonization activities in Palestine, or Eretz Israel, as the land has always been called by the religiously observant. In the 1870s, the idea of a return of the Jews to the Holy Land did not only fascinate Rabbis like Gutmacher, Alkalai and Kalischer, but also a whole group of authors, as, for example Lord Beaconsfield-Disraeli, George Eliot, and partic- ularly Sir Laurence Oliphant, who encouraged a Jewish settlement of Palestine in his book The Land of Gilead (1879). Similar to Kalischer a few years earlier, he advocated a colonization company with sufficient capital which would purpose- fully purchase land for the Jewish proletariat from Poland, Lithuania, Romania and the Asian parts of Turkey to settle. Oliphant’s secretary Naphtali Herz Imber (1859–1909), who was his travelling companion in Palestine and had made a name for himself as a poet, wrote the poem “Tikvatenu” [Our Hope] in 1878, the first verse of which is: Kol od balesav penimah/ Nefesh yehudi homiyah/ Ulefa’ atei mizrah kadimah/ Ayin letzion tzofija [As long as in the heart, within/ A Jewish soul still yearns/ And onward, towards the ends of the east/ An eye still looks toward Zion]. In 1948 this poem, in a slightly modified and revised version, was declared to be the lyrics for the Israeli national anthem (Hatikvah). Set to a melody by Samuel Cohen, the Hatikvah reminds Jews all over the world that the land between the River Jordan and the Mediterranean Sea is the historical homeland for the Jewish people. In the second half of the nineteenth century a Jewish State remained a distant dream, yet Jewish national propositions and ideas were enjoying increasing favor. Already before Theodor Herzl’s time, the Hebrew language author Peretz Smoleskin (1842–1885) of Russia propagated the rebirth of the Jewish people and the return of the Jews to the land of their forefathers in his poems and essays pub- Introduction 3 lished in Ha-shahar, the periodical he founded, (The Dawn, 12 vol., 1868–1884). In Am Ha-Olam (The Eternal People, 1871) he fiercely argued against all attempts at assimilation. Looking back, the parallel efforts to comprehend and live Jewish nationalism politically seem almost more significant than the calls to agricultural coloniza- tion on a nationalistic-religious basis. These efforts were connected to the tra- ditionally passed down Jewish consciousness as a people and incorporated reli- gious and historical traditions, yet received their main impulses from the ideas and ideals of the Enlightenment and the emerging nation-state movements of the nineteenth century. Fichte and Herder6, the early pioneers of the German national movement, were particularly significant reference points. Three authors, Moses Hess, Leon Pinsker and Isaak Rülf will be presented below to illustrate the increase in intensity of Jewish national ideas during the second half of the nineteenth century. Their programmatic writings met with con- siderable resonance in Europe. All three are celebrated as important thinkers of the pre-Herzl period in Zionist historiography. They are considered to be pioneers of modern political Zionism and the Jewish nation state because they reveal the path of national self-determination in their writings. The question as to whether this can be generalized to hold true for all three of these pioneers of Zionism or if their thinking reveals some significant dif- ferences will be answered below.
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