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Československý Churban Mnichovská Dohoda a Druhá Československá Republika Optikou Sionistického Jišuvu V Palestině (1938–1939)

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Československý Churban Mnichovská Dohoda a Druhá Československá Republika Optikou Sionistického Jišuvu V Palestině (1938–1939) Západočeská univerzita v Plzni Fakulta filozofická Katedra blízkovýchodních studií Československý churban Mnichovská dohoda a druhá československá republika optikou sionistického jišuvu v Palestině (1938–1939) Zbyněk Tarant Plzeň 2020 Západočeská univerzita v Plzni Fakulta filozofická Katedra blízkovýchodních studií Československý churban Mnichovská dohoda a druhá československá republika optikou sionistického jišuvu v Palestině (1938–1939) Zbyněk Tarant Plzeň 2020 Československý churban Zbyněk Tarant Vydání publikace bylo schváleno Vědeckou redakcí Západočeské univerzity v Plzni. Recenzenti: prof. PhDr. Jiří Holý, DrSc. doc. PhDr. Blanka Soukupová, CSc. Grafický návrh obálky: Anastasia Vrublevská Typografická úprava: Jakub Pokorný Vydala: Západočeská univerzita v Plzni Univerzitní 2732/8, 301 00 Plzeň Vytiskl: XXX adresa XXX První vydání, 285 stran Plzeň 2020 ISBN 978-80-261-0935-8 © Západočeská univerzita v Plzni © Mgr. Zbyněk Tarant, Ph.D. Abstrakt Kniha Zbyňka Taranta nabízí pohled na mnichovskou doho- du, druhou československou republiku a počátek nacistické okupace českých zemí očima hebrejskojazyčného sionistic- kého tisku v britském mandátu Palestina. Popisuje nešťastný souběh dějinných událostí a výroků klíčových státníků, který mohl způsobit, že se Mnichov stal součástí izraelské sdílené paměti. Když Adolf Hitler 12. září 1938 v atmosféře vrcholící sudetské krize pronesl svůj protičeský projev, použil v něm rovněž příměr Československa s Palestinou. Jeho slova pak nerezonovala pouze u sudetských Němců, kteří je pochopili jako skrytý vzkaz k rozpoutání nepokojů v československém pohraničí, ale i v Palestině, kde jim s narůstajícími obavami naslouchali představitelé sionistického vedení. Mnichovská dohoda se pak pro židovské obyvatelstvo v Palestině (tzv. jišuv) měla stát symbolem zhroucení systému mezinárodních úmluv a záruk, na kterém spočívala samotná existence a budoucnost židovského národního hnutí. A zatímco si Československo procházelo obdobím druhé republiky náhle přerušeným na- cistickou okupací v březnu 1939, sionistický tisk v Palestině zahajoval palebnou přípravu před osudovou konferencí St. James v Londýně, která měla rozhodnout o budoucnosti ži- dovského osídlení ve Svaté zemi. Židovský tisk během tohoto období nejen sledoval rozpad liberální demokracie v kdysi ob- divovaném masarykovském státu, ale současně hledal způsoby, jak přetavit “mnichovské trauma” ve vlastní aktivní, činorodý étos svépomoci ve světě, kde záruky velmocí zdánlivě nemají ani hodnotu papíru, na němž jsou napsány. Tento diskurz pak dodnes formuje izraelské politické myšlení a jeho pochopení je klíčem k porozumění skeptického postoje moderního židov- ského státu k institucím a nástrojům mezinárodní diplomacie. Malým národům v dalekých zemích... Poděkování Příprava této útlé knihy zabrala téměř sedm dlouhých let. Její sepsání si vyžádalo zpracování několika tisíc článků v hebrej- ském originále a stovky s tím souvisejících hodin v izraelských archivech. Dokončení takového mnohaletého badatelského zá- měru by nebylo možné bez štědré podpory česko-izraelského programu Masaryk Distinguished Chair a projektu Mobility 3.0., realizovaných na Interdisciplinary Center v izraelské Herzlii a Uni- versità degli studi di Pavia v italské Pavii. První, zpětným pohledem velmi nejistý a rozpačitý výsledek předvýzkumu byl publikován v knize Rozpad židovského života – 167 dnů druhé republiky (Praha 2016, ed. Marcela Zoufalá). Druhá průběžná zpráva z tohoto vý- zkumu byla publikována v angličtině, v recenzovaném časopise Chilufim: Zeitschrift für jüdische Kulturgeschichte(24/2018, str. 71–99) vydávaném Univerzitou v Salzburgu. Zpětná vazba z recenzí na tyto články výrazně přispěla i k výsledné podobě této knihy. Roz- šířená a doplněná verze článku z časopisu Chilufim je se svolením vydavatele použita jako cizojazyčné resumé pro tuto knihu. Poznámka k pravopisu a transkripci cizojazyčných pojmů Pro přepis hebrejských slov do latinky je použit zjednodušený hebraistický úzus tak, jak jej zpopularizovalo například české vydání encyklopedie Judaismus od A do Z.1 Právě intuitivnost je hlavní výhodou tohoto přepisu, neboť i čtenáři zcela neznalému hebrejské gramatiky a fonetiky umožňuje drtivou většinu pojmů vyslovit hned napoprvé způsobem, kterému by rodilý mluvčí bez problémů rozuměl. Za účelem snazšího čtení rovněž nerozlišuji mezi hláskami kaf a kuf, sin a samech. Hebrejské pojmy, které mají ustálenou variantu v češtině („Jeruzalém“, původně: „Jerušalajim“) píši v této ustálené podobě. Některá osobní či místní jména se v češtině prosadila v několika variantách, například pod vlivem angličtiny. V českém textu preferuji český úzus s výjimkou pří- padů, kdy je některý z alternativních přepisů použit například v titulu citovaného díla, nebo kdy je použití cizojazyčného znění zásadní pro pochopení zamýšleného významu originálního textu. V takových případech je respektován úzus originálu. Pojem „Žid“ píši jednotně s velkým písmenem. Důvodem je fakt, že v drtivé většině případů se na těchto stránkách ho- voří o Židech v kontextu národnostním a sami sionisté o sobě uvažovali jako o reprezentantech židovského národa. Činím tak ovšem s plným vědomím faktu, že se pravidla českého pravo- pisu poněkud míjejí s komplexitou židovských identit. Když jde vyznavač judaismu do synagogy, měli bychom psát „žid“, neboť o něm hovoříme v kontextu náboženství, avšak když jde 1 Newman, Ja‘akov – Sivan, Gavri’el. Judaismus od A do Z (Praha: Sefer 1998), str. 9–12. jakožto izraelský občan sloužit do armády židovského státu, měli bychom teoreticky psát „Žid“, neboť hovoříme v kontextu ná- rodnostním. Jenže, co když jde izraelský občan v pátek večer do synagogy, má na sobě vojenskou uniformu, na rameni pušku a na hlavě jarmulku? Je to „Žid“, nebo „žid“, nebo „Ž/žid“? Iden- tický problém vzniká, pokud vůbec neznáme kontext, ve kterém se o konkrétním Židovi či židovi hovoří, takže ani nevíme, zda hovoříme o příslušníku náboženství nebo etnika. Zdrojové texty odpověď neposkytnou, neboť jazyky, v nichž jsou napsány, tento problém neznají. Angličtina píše i příslušníky náboženství s vel- kým písmenem („Jew“), a to i v odvozených přídavných jménech („Jewish“). Němčina píše velká písmena u všech podstatných jmen. Hebrejština pak systém malých a velkých písmen jako ta- kový nezná vůbec a celý koncept striktního rozdělování židovství na náboženství, nebo národnost ve smyslu „buď, anebo“ pro potřeby gramatiky je jí bytostně cizí. Absence velkých a malých písmen v semitských jazycích vytváří při přepisech do češtiny problémy rovněž v případě při- pojených určitých členů („ha-“ v hebrejštině, „al-“ v arabštině). V tomto ohledu se inspiruji arabistickým územ, kde se určitý člen píše uprostřed věty vždy s malým písmenem, od jména je oddě- len pomlčkou a česká pravidla psaní velkých písmen v názvech jsou uplatňována teprve na první písmeno prvního jména názvu (tj.: „ha-Sochnut ha-jehudit“, nebo „al-Filastín“ ).2 Velké písmeno v určitém členu píši výhradně na začátku věty, kde si to vyžadují typografické zvyklosti. 2 Blíže viz transkripční poznámka v úvodu knihy: Kropáček, Rudolf: Duchovní cesty islámu (Praha: Vyšehrad 2003). Obsah 1. Úvod .............................................................................................. 1 Teoretická část 2. Teoretická východiska ............................................................... 21 3. Situace židovského obyvatelstva Palestiny na konci 30. let .. 31 4. Mediální trh jišuvu a jeho omezení ......................................... 37 5. Profily vybraných židovských médií ....................................... 43 5.1. Ha-Arec .......................................................................................... 44 5.2. Davar .............................................................................................. 47 5.3. Ha-Boker ....................................................................................... 49 5.4. The Palestine Post ........................................................................ 51 5.5. Ha-Cofe .......................................................................................... 53 5.6. Ostatní média ................................................................................ 55 6. Cenzura jako epistemologický problém ................................. 59 7. Další metodologické aspekty výzkumu historického židovského tisku v Palestině ......................................................... 67 Empirická část 8. Celkové přehledy ....................................................................... 75 9. „Vlci dohánějí kočár“ (1.–15. září 1938) ................................ 81 10. „Na křídlech míru“ (15.–22. září 1938) ................................ 95 11. „Jak samotno sedí...“ ............................................................. 109 12. Mnichovský mír? ................................................................... 123 13. Churban a jeho prorok – Karel Čapek a Bílá nemoc na stránkách židovského listu v Palestině ................................ 143 14. Druhá československá republika – otevřená kapitola českých dějin ................................................................................. 155 15. „K obrazu zlému“ – druhá republika očima židovských deníků v jišuvu ............................................................................. 163 16. Ten druhý Mnichov? – Konference v paláci St. James a její závěry .................................................................................... 191 17. “Druhý československý churban” – Rozpad československa na
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