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    "Not by Might, Nor by Power": The Zionist Betrayal of Judaism
    "Not by Might, Nor by Power": The Zionist Betrayal of Judaism
    "Not by Might, Nor by Power": The Zionist Betrayal of Judaism
    Ebook901 pages15 hours

    "Not by Might, Nor by Power": The Zionist Betrayal of Judaism

    By Mark Crispin Miller, Moshe Menuhin and Adi Ophir

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    With a new introduction by Adi Ophir: An early and fierce critique of Zionism from a Jewish child of Palestine who argued against nationalism and injustice.

    Born in 1893, Moshe Menuhin was part of the inaugural class to attend the first Zionist high school in Palestine, the Herzliya gymnasium in Tel Aviv. He had grown up in a Hasidic home, but eventually rejected orthodoxy while remaining dedicated to Judaism.
     
    As a witness to the evolution of Israel, Menuhin grew disaffected with what he saw as a betrayal of the Jews’ spiritual principles. This memoir, written in 1965, is considered the first revisionist history of Zionism. A groundbreaking document, it discusses the treatment of the Palestinians, the effects of the Holocaust, the exploitation of the Mizrahi Jewish immigrants, and the use of propaganda to win over public opinion in America and among American Jews. In a postscript added after the Six-Day War, Menuhin also addresses the question of occupation. This new edition is updated with an introduction by Israeli philosopher Adi Ophir, putting Menuhin’s work into a contemporary historical context.
     
    Passionate and sometimes inflammatory in its prose, and met with controversy and anger upon its original publication under the title The Decadence of Judaism in Our Time, Menuhin’s polemic remains both a thought-provoking reassessment of Zionist history and a fascinating look at one observer’s experience of this embattled corner of the world over the course of several tumultuous decades.
     
    LanguageEnglish
    PublisherOpen Road Media
    Release dateMar 7, 2017
    ISBN9781504039871
    Author

    Moshe Menuhin

    Moshe Menuhin (1893–1983) was born in Russia to a distinguished, religious Jewish family. When they moved to Palestine, Menuhin was sent to Orthodox Jewish schools. He came to the United States in 1913 to complete his higher education at New York University. After graduating in 1917, the young Menuhin recognized his disenchantment with the developments of political Zionism and decided to remain in the United States. He settled in California with his wife and son. However, Menuhin never lost interest in Middle Eastern politics. As a conscientious Jew, he was particularly concerned about the fate of the uprooted Arab inhabitants of Palestine and the bitter dispute between the Arab countries and “Jewish” nationalists. Menuhin, along with several other prominent American Jews, helped establish Jewish Alternative to Zionism, Inc., to conduct an educational program applying Judaism’s values of justice and knowledge to the Arab–Israeli conflict.

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      "Not by Might, Nor by Power" - Mark Crispin Miller

      PREFACE

      I have entitled this book The Decadence of Judaism in Our Time, but I almost prefer an earlier title, Jewish Nationalism: A Monstrous Historical Crime and Curse. Please take your choice. Both titles mean the same thing to me.

      I have reached the age and stage in life (I am now past seventy, but I still hope to complete before long a complementary book* that I am now updating and revising) at which an intellectually honest, free and independent man is moved by an inner compulsion to stand up and bear testimony to the beliefs, convictions and conclusions of a lifetime. As a conscientious Jew, I feel it necessary to set forth my views on Jewish history after studying and observing for many years the lofty and dignified Judaistic past of pure ethics, philosophy and religion, on the one hand, and the current decadent, tragic and revolting perversion of it into boisterous Jewish nationalism—Judaism turned into rampant Israelism—on the other.

      It is not an easy or a pleasant job to perform; yet my very strong sense of duty and my anxiety compel me to undertake it. I am absolutely convinced of the truthfulness of my studies, observations and conclusions. I serve nobody’s interests, and I am paid by no one. Yet, though I carefully and honestly stick to facts, I know that I am bound to antagonize the fanatical and professional idealists among the Jewish nationalists. Therefore, please remember this: my son Yehudi Menuhin is in no way responsible for any opinion expressed here on Jewish life. In fact, he knows nothing about this spiritual adventure of mine. He has not read my manuscript. At this stage of our lives we are two wholly independent persons, fully emancipated from each other, intellectually and spiritually. Neither of us is answerable for the other. If the father has eaten sour grapes … the son shall not bear the sin of the father …

      I am now ready to tell it in Gath, think the unthinkable and mention the unmentionable, tell what for a lifetime has been in my heart and on my mind. I feel that I must take stock of my Jewishness, and clear up my personal equation with the Jewish people and with historical Judaism from the point of view of a twentieth-century Jew who is a free and fully integrated citizen of his country, which in my case happens to be the United States of America. I am writing this account—a documentary—as a man of my time, of the fast-evolving nuclear and universal one-world, after two devastating and agonizing world wars. I feel that it would be a cowardly dereliction of duty, which would contribute by default to the delinquency of today’s stultified and therefore irresponsible Jewish leadership, not to speak out openly about the tragic muddle and degeneration in which Jews and Judaism find themselves all over the world. My object is not so much to denounce the malefactors as to expose and clarify the actual state of affairs.

      For two generations now, the din emitted by oppressed, frustrated and despondent Jewish leadership, which first emanated from the tortured ghettos of Czarist Russia, Poland and Hapsburg Vienna, has gathered momentum and spread epidemically throughout the pathetic, amorphous and unsophisticated Jewish world. It has declared that the Jews of the world, wherever they may be and no matter what their legal citizenship and nationality, form one transnational ethnic and political entity. With the advent of the state of Israel, this entity has graduated into an internationally recognized Jewish nation, whose sovereign state and homeland is Israel. All this in spite of a two-thousand-year-old history of Judaism testifying to its overwhelming evolutionary development along spiritual, universal and nonpolitical lines; in spite of the radical and vital changes in the soul of civilized man everywhere after two world wars; in spite of the new advanced conception of free individual citizenship, of equal privileges and obligations in a new fully integrated and harmonious civilized human community.

      To stultify, brainwash and inoculate the amorphous body of world Jewry with the virus of secular, rampant Jewish political nationalism, Jewish education for Aliyah (ingathering of the exiles through immigration into Israel) under the pretense of spiritual and religious immunity or liberty has been instituted everywhere. This, in turn, has been undoing the normal and natural processes of the integration and evolution of the Jew into the new order of universalism and brotherhood. Cultural isolation, hiding behind the much abused expression cultural pluralism, has been self-segregating the Jew from the Gentile in America, England, France and elsewhere in the free world, to prepare him for Aliyah.

      Let the Book give place to the Sword, and the Prophet to the fair beast! is how the great Hebrew writer and philosopher Ahad Ha-’Am, father of the now dead spiritual Zionism, or Judaistic Zionism, characterized Jewish political nationalism (political Zionism) from the very beginning, when he attacked Dr. Theodor Herzl, the father and founder of political Zionism. Today, in our new one-world, pretexts for action based on Blood, Soil, Manifest Destiny, Redemption, Gloire and Grandeur, the Chosen People and the White Man’s Burden are well recognized and fully rejected, with a sense of shame and compunction, by intelligent and awakened Europeans. Nevertheless, persistent, stagnant, decadent and anachronistic Jewish nationalism still preaches, now more than ever, these time-worn and degenerate ideas of collective Sacro Egoismo, as Professor Martin Buber calls them. In its own way, it has already brought much misery to a million uprooted innocent Palestinian Arabs who were exiled from their homes and homeland, and to hundreds of thousands of uprooted Jews, particularly in the Arab lands.

      Advancing, evolving, universal and spiritual Judaism, which was the core of the Judeo-Christian code of ethics, is now becoming the tool, the handmaiden, of Jewish nationalism, so that the ethical injunctions Thou shalt not kill, Thou shalt not steal, Thou shalt not covet have been transformed into the unethical, primitive and tribalistic Covenant of the Chosen People and Israel First. So much so, that Israelis regard themselves today as Israelis only, an elite, and not, God forbid, as Jews, who in their eyes are a lower breed of humans, traitors to the sacred cause of Jewish nationalism unless they emigrate to the sacred-secular Jewish Homeland.

      While the old militant expansionist Europe is making a clean break with its depraved political and nationalistic past, and considers that maniacal past gone with the wind, gone with all its dogmas and deceiving slogans; while the new Europe, reborn out of the crucible of a century of internecine nationalistic blood baths, now advocates integrated sovereignties, a supranational political union; and while a United States President expounds international interdependence on Independence Day in Independence Hall, Philadelphia, four-thousand-year-old Jewry, praying and hoping all through its history for the day of universal brotherhood, is now being subverted into becoming segregated nationals of the sovereign authority of the Jewish homeland and to do as Ben Gurion expects you to do.

      In this nuclear age, when the movement toward Christian unity and supranational unity is sweeping the world, the Jews of the world, through indoctrination with the regressive political-Zionist philosophy, are being dragged back ideologically into the old, dark East European ghettos, where self-segregation and cultural isolation once reigned supreme.

      Hence this book. And hence my other book, now in preparation. I have found it necessary to begin the present book, The Decadence of Judaism in Our Time, with a thorough study of Palestine, the Jews and the Arabs. This study forms Part One. The reason for it is the corroding Centrality of Israel in the scheme of the newfangled secular-political Judaism’s full Jewish life resulting from "Jewish education for Aliyah. It should help the reader to understand better the thesis of the whole book. I have laid it out as a chronological documentary study, giving the high lights of the history of the Jews and the Arabs as regards Palestine from time immemorial to this day. And inasmuch as I possess no cold detached attitude toward the Jewish people but, on the contrary, a deep feeling of sympathy and concern, I have expressed my reactions and views in connection with the facts given. Part Two contains the thesis, the core, of this book: the case of the Jews and of Judaism versus Jewish" political nationalism.

      My relation to the Jewish people of today is hearty, but rational. I feel as a sailor feels toward former shipmates with whom he has been on a long voyage through many stormy seas and shipwreck. While the survivors pursue thereafter each his own way, none of them wants to or can forget the dangers, trials and tribulations they shared jointly, nor the common spiritual and cultural values of a permanent nature they acquired during the long hedged-in isolation. One naturally feels ever ready to stretch out a helping hand when a shipmate happens to find himself in trouble or in need, so long as he minds his own business in life.

      *The Menuhins: The Autobiography of Moshe Menuhin, A Former Nationalist Jew Becomes an American; and the Biography of Yehudi Menuhin, a Genuine Genius.

      PART ONE

      Palestine, the Jews and the Arabs

      Toffasto Meroobah Lo Toffasto (If you grabbed too much, you grabbed nothing).

      —The Talmud

      They have healed also the hurt of My people lightly, saying: ‘Peace, peace,’ when there is no peace.

      —Jeremiah 6:14

      Algeria is the patrimony of all of us. For generations you Europeans have called yourselves Algerians. Who contradicts you? But, in becoming your country, Algeria has not ceased to be ours. Understand that, and admit that for us, Algeria is the only possible fatherland.… Your grandfathers and your fathers thought and acted in the context of their time, which is gone.… In today’s world there is no place for the colonial concept or for racial supremacy.…—FERHAT ABBAS (an early revolutionary leader of the Algerian Arabs, then Speaker of independent Algeria’s first National Assembly, in an appeal to the Europeans of Algeria during the war of liberation, as reported in the New York Times, February 18, 1960)

      Around the Twentieth Century B.C.E.

      About four thousand years ago, between the twenty-first and the nineteenth centuries B.C.E., our biblical patriarch Abraham found himself wandering away from his homeland Chaldea (today’s Iraq). Here is how Genesis, chapter 12, puts it:

      Now the Lord said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee: And I will make of thee a great nation, and I will bless thee, and make thy name great’ … and they went forth to go into the land of Canaan … And the Canaanite was then in the land. And the Lord appeared unto Abram, and said: ‘Unto thy seed will I give this land,’ and he builded there an altar unto the Lord … And there was a famine in the land; and Abram went down into Egypt to sojourn there; for the famine was sore in the land.…*

      Later, we read in Genesis, chapter 15:

      … The Lord came unto Abram in a vision … And Abram said: ‘Lord God, what wilt Thou give me, seeing I go hence childless’ … And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be’ … ‘Know of a surety that thy seed shall be a stranger in a land that is not theirs’ … In that day the Lord made a covenant with Abram, saying ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: the Kenite, and the Kenizzite, and the Kadmonite … and the Canaanite … and the Jebusite.’

      Thus the Promised Land, the Land of Canaan, homeland of the ancestors of some of today’s Arabs of Palestine, was promised to the seed of Abram.

      In the Thirteenth Century B.C.E. Moses Proclaims the Ten Commandments in the Desert of Sinai. After His Death, Joshua Conquers the Promised Land.

      Leading the Apiru, or Khabiru, or Ibri (Hebrew) slaves and seminomads out of Egypt, Moses kept the folks in the Sinai desert forty years in apprenticeship, to give the older ones time to die off, and the younger generation time to grow up in the severe climate of the desert so as to be prepared for the severe ethical Judaism he was to impose upon them.

      The Ten Commandments and many other laws were proclaimed in the desert, and thus was laid the moral foundation of universal Judaism for all time. Eventually it became the core of Christianity. Here is where our forefathers learned the thou-shalt-not’s and such other injunctions as Thou shalt love thy neighbor as thyself.

      Having accomplished his mission of proclaiming what ought to be, not what can be, the prophet Moses died in the desert at the frontiers of the Promised Land, and the man of action, Joshua, took over, and led his people into the Promised Land. Some scholars believe that about two million souls were under Moses and Joshua. Recently, Premier David Ben Gurion of Israel stirred up a biblical dispute to the point where the religious leaders in the Knesset (Parliament) introduced a no-confidence motion as an intended rebuke for his assertion that the Biblical Exodus had not been on so grand a scale as the Scriptures had led people to believe, and that only 600 took part in the journey from Egypt.¹ Mr. Ben Gurion thinks that the great majority of the children of Israel had never left Canaan for Egypt. This fits in with Mr. Ben Gurion’s political conception that the Jewish people had never broken their direct ties with the Land of Israel.²

      Joshua’s exploits are graphically described in the Book Of Joshua. We can get no clearer picture of his accomplishments during the first ingathering of the Israelites than by just quoting some passages from Joshua. Said the harlot Rahab to the two spies Joshua sent to view the land of Jericho:

      … I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you … For we have heard … what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed. And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man because of you … (Chap. 2)

      Joshua said unto the people, Shout! for the Lord hath given you the city. And they utterly destroyed all that was in the city, both man and woman, both young and old, and ox and sheep, and ass, with the edge of the sword. (Chap. 6)

      And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, even in the wilderness wherein they pursued them, and when they were all fallen by the edge of the sword, until they were consumed, that all Israel returned unto Ai, and smote it with the edge of the sword. And all that fell that day, both of men and women, were twelve thousand, even all the men of Ai. For Joshua drew not back his hand, wherewith he stretched out the javelin, until he had utterly destroyed all the inhabitants of Ai. Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the Lord which He commanded Joshua.… So Joshua burnt Ai, and made it a heap for ever, even a desolation … Then Joshua built an altar unto the Lord, the God of Israel, as Moses the servant of the Lord commanded the children of Israel, as it is written in the book of the law of Moses … (Chap. 8)

      And to quote one more passage, this time from Numbers 33:55:

      But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell.

      As it is written in the Book of the law of Moses. Quoting the Bible and using terror to spread panic were ancient devices for redeeming a Promised Land and getting rid of the native population. Ben Gurion and Menachem Begin had only to look up the Book of Joshua before applying the old methods of terror in Palestine, at Deir Yassin on April 9, 1948, at Qibya on October 14–15, 1953, and in many other unforgettable massacres of the Palestinian Arabs. Only, Joshua tells his story with unvarnished primitiveness, in the name of a young Jehovah who had not as yet grown up, and in the context of his barbaric times; whereas today’s Joshuas, who are public-relations diplomats of expediency, act in the same way as ancient Joshua, but cry Peace, peace; all we want is the status quo! after the dirty job has been done.

      William Foxwell Albright, Professor of Semitic Languages at Johns Hopkins University, in his treatise The Biblical Period in The Jews, by Louis Finkelstein, has this to say about that period:

      The wild and warlike Israelites followed the custom of the day. Later tradition recognized that the destruction of a large part of the Canaanites population had saved Israel from the process of acculturation which might have had disastrous consequences for the new faith [acculturation, says Webster’s Dictionary, is the teaching of culture or knowledge by one tribe or race to another].… The religion of Moses was a missionary faith with a dynamic appeal to the nomadic and semi-nomadic tribes of that time.… After the first great victories over Sihon, converts may well have flocked to join the triumphant standards of the new faith. Among them was the Syrian diviner Balaam to whose brief conversion we owe the oracles which have been transmitted to us in fragmentary form in Numbers 23–24.³

      Going Back for a While, Many Centuries Prior to the Twentieth Century B.C.E. The Canaanites, Ancestors of Some of the Arabs of Palestine of Today.

      More than four thousand years ago, as we know through the foregoing biblical narratives, the Canaanites lived in Palestine. Some of today’s Palestinian Arabs, who are now exiled refugees living in tents and huts in camps outside the border of their homeland, stem from these ancient Canaanites, who were a sort of blending of earlier Semites, Indo-Aryans and Hittite conquerors and settlers. These Canaanites built cities and palaces, used horses and chariots, and built temples and shrines adorned with idols. They worshiped nature. The great storm-god was their lord of gods and creator of mankind. Their homes were well built and well drained, something unique at that time.

      The Canaanites who survived the wars of conquest of the early Israelites watched their conquerors win and lose their Promised Land twice over. They watched, as we shall see later on, two ingatherings and redemptions of the Promised Land, while minding their own business as peasants, workers and slaves. Some of the Canaanites undoubtedly embraced Judaism. Others, later on, in the early stages of Christianity, embraced the new religion. And when Mohammed swept out of Arabia to conquer the world and convert everybody (except the Jews and Christians, the peoples of the Scriptures) to Islam at the point of the sword, most of the natives of Palestine embraced Islam to form one united Arab people, beginning in the seventh century C.E. Thus we have the Arabs of Palestine, the predominant population of the country since those days.

      Some Arabs, during the period of the Crusaders’ expeditions, in the eleventh, twelfth and thirteenth centuries, embraced Christianity. Thus the Christian Arabs of Palestine, since medieval times.

      King David and King Solomon (1000–927 B.C.E.).

      It was under King David and King Solomon that the various Jewish tribes consolidated their conquests and united into one kingdom. During that short period of about seventy-three years, they were truly an independent and powerful nation whom their enemies feared and respected. There was only one section, the coastline from Jaffa to Gaza and the Sinai peninsula, that they were unable to wrest from the Philistines, though for a short while even the Philistines had to pay tribute to David and Solomon.

      927 B.C.E.–722 B.C.E.–586 B.C.E. Things Go to Pieces Politically While the Glorious Era of the Prophets Dawns Upon the World.

      About 927 B.C.E., King Solomon died. Immediately after his death, the united kingdom broke up into two quarreling and fighting independent kingdoms: the larger one, Israel, consisting of ten tribes, lasted until 722 B.C.E.; the smaller one, Judah, lasted until 586 B.C.E. It was during this period that the glorious, severe and despairing prophets tried to lift one notch higher the standards of applied justice and moral decency, as proclaimed by Moses many years before in the wilderness of Sinai.

      Actually, outside of David and Solomon, we can hardly look back on any of the whole lot of kings and priests with much admiration or pride. But the whole world will forever remember the names of Amos, Hosea, Isaiah, Jeremiah, Micah and their like with the greatest admiration and reverence. It is the immortal spirit of dauntless moral independence that we revere in the prophets, not the old political independence fought over endlessly, sometimes in self-defense, and sometimes in offensive wars to carve out more territory, to rule over more slaves, to be richer at the expense of neighbors.

      Assyrian and Babylonian Exiles.

      In 722 B.C.E. the Israelites were defeated by the Assyrians, who exiled their upper-class nobles and priests, never to return. And in 586 B.C.E. the Judeans met a similar fate at the hands of the Babylonians, who exiled many of them to Babylonia (now Iraq), where the great majority of them settled for good. It was to these, the Jews of Babylonia, that the great prophet Jeremiah sent the following message:

      Thus said the Lord of Hosts, the God of Israel, unto all the captivity whom I have caused to be carried away captive from Jerusalem unto Babylon: Build ye houses and dwell in them, plant gardens and eat the fruit of them; take wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters, and multiply there and be not diminished. And seek the peace of the city whither I have caused you to be carried away captive, and pray unto the Lord for it, for in the peace thereof shall ye have peace.

      The Second Ingathering, 538 B.C.E.

      In 538 B.C.E., after Babylonia was overrun and conquered by the Persians, King Cyrus of the Persians gave the Jews permission to return to their former homeland. Under Zerubbabel (a grandson of the royal house of David, born in Babylonia), 42,360 men and women chose to go back. Among these were priests, Levites, singers and porters (all Temple servants) who were required for the rebuilding and running of the new Temple in Jerusalem. Others hoped to recover the lands that had belonged to their forefathers. A thousand mounted Persian soldiers accompanied the party, to protect them and help them get possession of the land, so far as possible.

      It must have been this element of Jews in Babylonia who badly wanted another Jewish state, even under the Persians, and who, sitting by the rivers of Babylon, … wept when they remembered Zion. That was the second ingathering, the fulfillment of so many prophetic consolatory promises made to the exiled Jews. Nevertheless, the overwhelming bulk of the exiled Jews in Babylonia stayed put, and, in accordance with the injunction of Jeremiah, called it quits as far as territorial-political aspirations of a nationalistic nature were concerned.

      It was not easy and simple for the forty-two thousand ingathered returners to reedeem the Jewish homeland under the suzerainty of Persia. It is remarkable that, while the common masses were industrious and most anxious to eke out a living in the hill country left to them (the fertile lands in the valleys of old Judah were now occupied by other settlers), and most anxious to live in peace with the many nationals who had been settled in Palestine by various conquerors, the old gang of priests and politicians, who served as agents of the Persian government under Persian satraps, soon rose to be rich landowners and patricians, and formed a new aristocracy that began to dream and act along the lines of the pre-exile rulers of Judah. The old pattern of divine right returned to the new Judah—Judea.

      Resurgent political nationalism, with all its ugly predatory ambitions of aggrandizement, raised its head, and from then on there were constant internal battles between the parties of peace and the parties of war—war for conquest and exploitation. Soon, even as under Persian and, later, Greek suzerainty, the plebeians were enslaved by their priests and kinglets, and their sons drafted into the army to battle for a bigger and better fatherland. The fatherland was resanctified and assumed new divine rights, behind which self-anointed heads of state and the new professional aristocracy exploited and embittered the masses of the new Judea.

      The sinecure jobholders and their unsocial practices brought down upon them a timely prophet who had come to Judea from Babylonia. In typically fearless moral indignation he thus addressed himself to the exploiters of the people:

      Ye exact usury! We, after our ability, have redeemed our brethren the Jews that sold themselves unto the heathen; and would ye nevertheless sell your brethren. The thing that ye do is not good; ought ye not to walk in the fear of our God? Restore, I pray you, to them, even this day, their fields, their vineyards, their olive yards, and their houses, also the hundred pieces of silver, and the corn, the wine, and the oil, that ye exact of them. (Neh. 5:7–11)

      Nehemiah, cupbearer and butler to the King of Persia, was a Jew who never had known exile. He probably was one of the many Jews who had lived abroad from time immemorial. He obtained a leave of absence to go to Judea to render some service to his coreligionists.

      The words of Nehemiah remind us of the very same unsound, unjust and unsocial practices that were at the bottom of the disintegration of the old political Judean kingdom, and of the strong words Jeremiah had used to chronicle the state of degeneration, before the Judeans were exiled to Babylonia: Woe unto him that buildeth his house by unrighteousness, and his chambers by injustice; that useth his neighbor’s service without wages, and giveth him not for his work.

      Universal, ethical, humane Judaism, a long step ahead of political nationalism, was already live and vigorous.

      The Second Commonwealth, 538 B.C.E. to 70 C.E. and to 135 C.E.

      The period from 538 B.C.E. to 70 C.E., when the Temple in Jerusalem was destroyed by the Romans, we call the Second Commonwealth. Then there was another fierce flare-up of rebellion against the Romans that lasted from 132 to 135. Politically speaking, Judea was hardly a fully autonomous commonwealth, or nation. The Jewish rulers were, most of the time, satrap rulers. Occasionally they had a native Jewish king. They had a Sanhedrin, a higher body of representative people, who looked after the religious laws. But the satrap rulers, together with the priests and clericalists, overwhelmed the people with their political and unsocial preoccupations and ambitions. As a result; destruction was visited upon them with blood, fire and exile.

      While this happened in the new Judea, Jewish life in Babylonia flourished economically and spiritually; and in Egypt there developed a prosperous and happy Jewish community that reached one million in the first century C.E. The center of Jewish life had long since shifted to Babylonia and Egypt, as we shall see later on. Here we are dealing with the Jews and Arabs in Palestine, and we must stay within this limited area for a while.

      Judea was first ruled by the Persians, then by the Greeks; and for a while afterward, during the period from 165 B.C.E. to 70 C.E., the Judeans enjoyed a few ephemeral periods of political independence. The most interesting period was during the reign of the pious, honest and brave Mattathias Hashmonayi and his son Judah the Maccabee, who led their people against the Greek-Syrian oppressors. They fought primarily for religious freedom, and they defeated powerful Greek-Syrian armies. It was a victory of Judaism over paganism, of spiritual independence over forced Hellenization of the country. Some of the noblest poems of the Psalms, expressing hope, despair and confidence, belong to that short period of fanatical warfare and victory over tremendous odds. But after the death of the dauntless Mattathias and his son Judah the Maccabee, things rapidly deteriorated under the descendants of the Maccabees, who became Hellenistic puppets even as they indulged in political and military exploits that brought ruin to the masses of Jews under them.

      Meanwhile, Rome was closing in on Judea in its march eastward, and on the ninth of Ab (Jewish calendar), 70 C.E., the Temple in Jerusalem was set afire by Titus, while the Roman legions massacred the resisting Jews and destroyed their homeland. There were about one million Jews in Judea at that time.

      Yavneh, the Spiritual Center. Rabbi Johanan Ben Zakkai, 70 C.E. Rabbi Akibah.

      An extraordinary historic and dramatic event happened on the eve of the destruction of Jewish political independence. While Jerusalem lived through the terrible last days of the long siege, Rabbi Johanan Ben Zakkai, a firm believer in the advanced philosophy of the Judaism of Hillel (What is hateful to thyself do not do to your fellow man. This is the whole ‘law,’ all else is but its exposition.… Judge not thy neighbor until thou art in his place.), reached the conclusion that the Jewish people were not a nation like any other nation, that they must live by the spirit and not by the sword, and that the war against Rome was therefore a mistake. One of the most respected of all the Pharisees, Johanan Ben Zakkai decided that the time was ripe for him to act. Here is how he acted:

      Some of Johanan’s pupils announced that their master had died and asked permission to carry his body for burial outside of Jerusalem. They managed to carry the living Johanan beyond the lines of danger where he rose out of his coffin and made his way to Vaspasian, the Roman general.… Vaspasian was astonished when Johanan requested permission to open a school in a little town called Yavneh … Rome and Jerusalem were personified in them—the sword versus the spirit … Vaspasian knew that the man before him was a very influential man … He was ready (and was glad) to grant almost any request that Johanan made.…

      That school in Yavneh more than any other single event in history proved that the spirit is mightier than the sword.… Before many months passed by, the school of Yavneh was known wherever Jews lived.⁴

      Johanan Ben Zakkai represented the new leadership in Jewry—the rabbi. We shall return to the role of the spiritual leader in Jewish life.

      There was one exceptional rabbi, Rabbi Akibah, who would not confine himself exclusively to the world of the spirit in leading his people, but who hopelessly collaborated with the fanatical political nationalists in their uncompromising resistance against the Roman conquerors of Judea. He, together with the fabulous Bar Kochbah, organized a revolt against the Romans. They even defeated some local Roman legions in battle, and for more than two years they fought valiantly against superior forces until Severus, the Roman general, laid the land waste, starved the new Jewish armies under Bar Kochbah, and finally penetrated the fortified town of Bettar, where the defenders met a heroic death alongside their leaders. The revolt lasted from 132 to 135.

      The Jewish army was destroyed. Thousands upon thousands of them exhausted by the siege fell fighting in and outside of Bettar. Simeon Bar Kochbah was among the dead. The Romans also suffered heavy losses, but the second revolt was over.… Five hundred and eighty thousand men are said to have been killed in battle alone. Tens of thousands more must have fallen before the relentless destruction carried out by the Romans.… The slave markets were again glutted with Jewish captives. Judea lay desolate. Even before the fighting was over, Jerusalem began to be rebuilt as a pagan city. Hadrian prohibited the practice of Judaism.… Also forbidden was the meeting of the Academy and Bet Din [court] established by Johanan Ben Zakkai.… Rabbi Akibah was condemned to be flayed alive, and with his last breath he exclaimed, Hear, O Israel, the Lord is our God, the Lord is one.

      In time the Romans came to realize the uselessness of persecuting Judaism. The Academies were reopened.… The first choice, the [Bettar] way of the sword, for keeping the Jews alive as a [nationalistic political] group, had failed. The second choice, the way of the spirit, was now entered upon with enthusiasm.… The Jews wore destined to be a kingdom not of this earth.⁵

      Not by might, nor by power, but by my spirit!

      The Post-Mortem of Jewish Political Nationalism.

      As a result of the continuous bloodletting on the altar of political nationalism, the spirit as well as the body of Judea began to wither. Mens sano in corpore sano. The particular terrain of political Judea became unhealthy for the development of universal Judaism. Prophetic Judaism came from the desert, not from Bettar, and was destined for the universe. And so we see the center of gravity shift from Judea to Babylonia, where the spirit of honest integration with other people in the tragically slow common evolution of mankind could and did thrive for many healthy centuries.

      Before long most of the Jews of Judea were scattered all over the Roman Empire in Asia and in Europe. The achievements of the remnant of Jews left in Palestine became thereafter puny and inconsequential compared with the colossal achievements of the Jews in Babylonia, where the hegemony now resided. The entire spiritual and intellectual world of Jew and Gentile was immersed for over a millennium in hardly any pursuit but religion. Thus the Geonim (heads of the Babylonian academies), whose oral studies and disputations later became the written Talmud, enriched Jewish scholarship with ‘interpretations upon interpretations of interpretations of the Bible. That was the part Jews contributed during that time of stagnant humanity to the slow evolution of civilization. The Talmud they created in Babylonia embodied’ all the laws and legends, all the history and science," all the theology and folklore, of all the past ages in Jewish life—a monumental work of consolidation. In the Talmud, Jewish scholarship and idealism found their exclusive outlet and preoccupation all through the ages, all the way up to the era of Enlightenment. It became the principal guide to life and object of study, and it gave Judaism unity, cohesion and resilience throughout the dark ages. Alas, the ultra-Orthodox Jews of today are still living in that frozen past world; study of the Talmud and observance of the codified laws dominate their archaic life, as if nothing has happened in the evolution of mankind.

      Before long, the center of Jewish life shifted from the Near East to Egypt, then spread throughout North Africa, and then to Europe. But all this we come to later on in this book. Here we must concentrate on Palestine, the Jews and the Arabs.

      The Advent of the Arabs and Islam in Palestine in the Seventh Century.

      As the Romans embraced Christianity, Palestine’s Jews were displaced by Christians. Thus, during the fifth and sixth centuries, while there were a few small and scattered Jewish settlements in Palestine, the Christians were a majority in the land. But not for long.

      Since before the time of Moses, Palestine, the Land of Canaan, had been the crossroads of the world. Aggressive tribes and nations, in the name of God or in the name of the sword, or both, overran it, only to be subdued and conquered in turn by more powerful predators. Thus the Egyptians, Hyksos, Hittites, Jews, Assyrians, Babylonians, and then Persians. In the fourth century B.C.E. Palestine fell to the manners of Alexander the Great, who left behind a number of Greek colonies. From then until the arrival of the Roman conquerors, Palestine remained within the political and cultural hegemony of successive Hellenistic monarchies. The rule from Rome ended with the Moslem conquest in 636. As of the seventh century, with the exception of some periods in the eleventh and twelfth centuries (when the Christian Crusaders partly ruled Palestine), the entire country and all the lands around it remained in the hands of Islam. First the Arabs became the suzerain overlords, then the Turks, while the Arabs served as satraps, or underling rulers.

      Let me quote here Ilene Beatty’s Arab and Jew in the Land of Canaan:

      In the seventh century C.E., by the thousands the desert Arabs settled in Palestine. They converted the Canaanites (who through all the changing sovereignties—although much diluted by foreign blood—still formed the backbone of the rural population) to the Moslem faith, intermarried with them; and the language and customs of the crossroads in time became Arabic; the architecture in time, Arabic; the population itself, partially Arabic.

      The Arabic followers of Mohammed called themselves Moslems, and their religious world Islam.… Under the Arabs, religious persecution finally developed, and by A.D. 1000, the Christian followers of Jesus were obliged to carry ten-pound crosses, and the few scattered Jews still remaining in Palestine were required to wear black garments and bells round their necks.… This prompted Christians, still farther afield in Europe, to organize an army and try to free the Holy Land from Moslem domination. The movement was called a Crusade, and the army of Crusaders, coming from the West across the sea, took Jerusalem in A.D. 1099.… By means of constant reinforcements through later Crusades, the Europeans maintained a limited and uncertain occupation for almost two hundred years.

      In the later parts of this period, one of the most glamorous figures in history, Saladin, the brave and gallant leader of the Moslem armies, who had come down from the Northeast, out of the mountains of Kurdistan, dealt the Crusaders their death sentence. This was their defeat at the battle of Hattin, on July 4, 1187. Eventually, the Mamluks (Egyptian Moslems) expelled the Christians from the Middle East for good and all.…

      The position of the Arabs in Palestine was unique, for unlike all the other foreign conquerors, they did not hold themselves aloof, but instead, made Moslem converts of the natives, settled down as residents, and intermarried with them, with the result that all are now so completely Arabized that we cannot tell where the Canaanites leave off and the Arabs begin.…

      When any of the conquerors of the crossroads took prisoners in ancient times, they took them from the cities they besieged and captured. They did not take the time and trouble to go out into the remote valleys and ferret out the inhabitants one by one. So we may be sure that from the beginning the settled population in the rural districts and small villages remained the same. We may be equally sure that the original stock—the ancient Canaanites—remained where they were, and their descendants did likewise.…

      Among today’s people in Palestine, blue eyes are attributed to the Crusaders. And, of course, there is probably a higher percentage of Arab blood than any other, for the Arabs flooded the country, settled down, intermarried and stayed.⁶

      The Palestinian Arab of today, then, is a descendant of the Philistines, the Canaanites and other early tribes, and of the Greeks, Romans, Arabs, Crusaders, Mongols and Turks.

      We must not forget another important fact: Jerusalem became to the Moslem Arabs El Makdis, El Mukaddis (The Sanctuary). For, right at the very beginning of their conquest of Palestine, they built in Jerusalem the Dome of the Rock (Qubbat-as-Sakhra), the most sacred and splendid Islamic shrine outside Mecca. Jerusalem thus became thrice holy—to Jews, to Christians and to Moslems. The Dome of the Rock is also known as the Mosque of Omar.

      Palestine became part of one vast Arab empire that embraced Arabia; North Africa, including Egypt; and the Syria, Lebanon, Jordan and Israel of today, which formed the Palestine of yesterday—one Arab region of Greater Arabia. Under the Turks (1517 to 1918) no lines were drawn between Egypt and Palestine. The predominant people were the Arabs. They enjoyed an undisputed common land, a common language, a common religion and a common culture. The lands were entirely contiguous under one rule. When the Turks took over sovereignty (the Turks also are Moslems), the Arabs hardly felt the suzerainty of their masters until the world was contaminated by the raging West European virus of political nationalism, which soon became, artificially, the uppermost thing in the life of the poor masses of mankind. All spiritual and social and cultural progress was drowned in the morass of aggressive, insane political nationalism. The Arabs too were contaminated by this virus, and began to indulge in a luxurious preoccupation with xenophobia like the rest of the victims of exclusive political nationalism. They fought the Turks, and later the Zionists, for their homeland, as all other subjugated and exploited underdeveloped peoples fought and bled for an artificial, illusory independence and freedom, under the all-absorbing viewpoint of the collective sacro egoismo of exclusive political nationalism.

      Summary of a Millennium and a Half of a Long, Dark Night for the Jews While Christianity Slowly Grows Up Out of Its Own Juvenile Backward Stage Into Adolescence, and Finally Into Civilized Adulthood. From the Fifth Century to the Eighteenth Century in Western Europe, and to the Twentieth Century in Eastern Europe.

      We cannot just skip from the period of the destruction of the Jewish political state, or semistate, in Palestine in the first and second centuries to the Balfour Declaration and the return of some Jews to Arab Palestine to claim it as their homeland, and to the present irreconcilable issues and continuous wars between the new state of Israel and the exiled Arabs. We must make connections and give some summary of the millennium and a half that elapsed from the time the young Christian church became the dominant factor in the life of the so-called civilized world of those days to our modern times. The long, dark night in Jewish history actually begins in the fifth century with the incipient merging of state and church when the principle was laid down that none could belong fully to the State who was not a true member of the State-Church. Henceforth, no Jew, while he remained a Jew, could have full citizenship in a Christian State.⁷

      For eight hundred years the Jews lived in peace and harmony in Babylonia. For three hundred years after the destruction of their political homeland, they lived in peace in the Roman Empire and amalgamated with all other subjugated peoples, even as they were holding their own spiritually and religiously. But in the fifth century the long series of Jewish massacres by Christians began at Alexandria, instigated by the bishop of St. Cyril.… Later, Islam borrowed from the Christian church the theocratic principle. The unbeliever was to be put to the sword, and, if one was of the ‘Peoples of the Book’ (Jews, Christians and Sabeans), he was accorded a contemptuous and degraded tolerance. Henceforth, both Church and Mosque put the Jews of Christian and Moslem lands outside the pale of citizenship.⁸

      Only here and there does one encounter some bright spots. In Moslem countries (sometimes in Egypt, sometimes in Bagdad, and most of all in the caliphate of Cordoba), Jews were accorded decent treatment. In the history of the Jews, such periods stand out as golden ages. Thus we read of Jewish viziers (state councilors), doctors, scientists, poets and writers (in Arabic and in Hebrew) in the Arab lands. Sometimes in Christian lands also—under Charlmagne in the ninth century, or in Toledo, Castile, in the eleventh and twelfth centuries, for example—Jews were tolerated. Thus we read of Jews serving and fighting in the ranks of both the Castilian and the Moorish armies, fighting on the sides of the host countries. They were loyal subjects who during the golden age became integrated with their fellow subjects. But all these exceptions only prove the rule; and the rule was: sell the Jews and their properties, persecute them, murder them when useful, for they have to pay for their sins.

      Relatively speaking, the Jews were, most of the time, treated more humanely in most Moslem countries. That explains why they rose there to good fellowship in the fields of literature, medicine and science, which they had brought along with them; and later on, when the great Jewish migration began flowing from the Near East westward in the tenth century, and, still later, northward to Europe.

      In Europe the Jews became buffers in the medieval state between the conflicting forces of king, nobles and municipalities, and, whenever the position of any of these forces became secure, the Jews were expelled as unnecessary and expensive.⁹

      One thing, however, we must always bear in mind when we read of the disabilities of the Jews during the long, dark night: all the enslaved peoples of Europe had to go through their own savage medieval era. They had a hopeful Renaissance, but a sacrificial Reformation; a period of Enlightenment, but also bloody revolutions; innumerable depredations of royal and feudal lords, and insane, protracted religious wars, for which they paid with millions of lives—always, of course, under the cloak of and in the name of a silent God. Anti-Semitism, indeed, through the ages, has been forced from above downwards, as a part of political or ecclesiastical policy. The mob easily takes up the State or the Church cries without fully appreciating their bearing.¹⁰

      Thus, subjugated Christian citizen slaves tortured and oppressed Jewish fellow slaves, while all together they jointly served their masters in the church-state. And when finally, though very slowly, the idea grew of citizenship apart from participation in the rites of the national church, the Jews of Western Europe plunged with all their heart, as grateful and enlightened citizens, into opportunities—physical, spiritual and civil—to show their merits alongside all other subjects and citizens.

      I shall return to this era at greater length when I come to develop my thesis about Jews and Judaism versus ‘Jewish’ political nationalism, in Part Two of this book.

      Alas, Eastern Europe, whither most of the Jews flocked, was nearly two hundred years behind in progress and emancipation. The Jews in Eastern Europe found themselves in utter darkness and degradation. Only echoes of freedom reached the downtrodden in the ghettos of Russia and Poland. The Jews there could only clandestinely read about the movements of emancipation and about the benign young movement of early nationalism in the awakening of Western Europe in the eighteenth and early nineteenth centuries.

      Toward the end of the nineteenth century and at the beginning of the twentieth, the Jews, in desperation and martyrdom, began to flee from Russia and Poland, crowding all avenues of escape. Millions of them streamed to America, Canada, Western Europe, Australia, South Africa and South America. Only a few intransigent ones among the refugees were won over to dream of an apocalyptic Messianic redemption; and in imitation of the newfangled, malignant and aggressive political nationalism that then began to rage in Western Europe, a movement was started for the Jews to return to the Promised Land. Some brave souls were given encouragement and aid to go up (Aliyah) to Arab Palestine to redeem the land and establish colonies and live in Eretz Israel (Land of Israel). They called that movement Zionism.

      And so a few thousand stalwart Russian, Polish and Galician Jews went to settle in Palestine. Some were mere fanatical Orthodox Jews, such as my grandfather, who went to Palestine more to die in the Holy Land than to live and to create. Others, younger men who absorbed the new sacred nationalism, went to Palestine to become farmers instead of merchants, workers instead of peddlers and brokers. Political ambitions, however, had to be very modest in the early stages. It was a domain of illusions and delusions, and above all of naïveté—a puerile and idealistic return to the ancient fatherland, whose arms must surely be wide-open for all of its exiled children. Later on, when Dr. Herzl’s political Zionism was publicly organized, the slogan became Let the people without a land return to a land without a people. As if the ancient fatherland had been waiting empty for the last sixteen hundred years as an available, uninhabited, unoccupied piece of real estate that one could buy without hurting others’ deep feelings of patriotism, and without displacing and dispossessing other good people whose homeland it had become during the long period of Jewish wanderings and settlings all over the world.

      A Traditional and Ancient Love of Zion—a Purely Religious, Spiritual, Symbolic and Sublimated Yearning of the Jews for the Holy Land—Is Turned Into a Secular, Violent and Xenophobic Jewish Political Nationalism (Zionism) in Our Days. From Judah Halevi and Moses Montefiori to Ben Gurion and Menachem Begin.

      This long caption covers much ground. It is put here deliberately to serve us as introduction to a study of how the ancient, but most innocent and harmless, strong religious, spiritual and sublimated yearning of world-scattered Jewry for a distant Holy Land—often actually called Jerusalem of the Heights, of Heaven—has been turned into an aggressive secular, political, nationalistic movement that has led in our time to the establishment of the state of Israel in Arab Palestine.

      We must touch upon the high lights in the life stories of the leading men who brought it about. We must particularly and thoroughly understand how a small but militant group from among the persecuted and bedeviled East European Jews cleverly managed to captivate the unsophisticated West European and American Jews, who were on the road to becoming fully integrated nationals of their adopted or native countries. We must understand how European and American Jews were dragged into and drugged into an involuntary and unconscious political identification with the state of Israel behind a cloak of simulated philanthropy and innocuous-sounding togetherness.

      I shall start with two outstanding idealistic, sentimental and religious Jews whose love of Zion had that pure religio-Messianic sublimated yearning—Judah Halevi, the great Hebrew poet of the twelfth century, and Sir Moses Haim Montefiori, the great financier of the nineteenth century. Then I shall go on to the late-nineteenth-century dreamers of the ghetto—idealistic, romantic, sentimental and despondent Zionists who dreamed big but settled for little or nothing—Moses Hess, Smolenskin, Pinsker, Sokolov, Weizmann, Dr. Herzl and Ahad Ha-’Am. And a little later I shall go into a study of the thinking and doings of the aggressive Jewish political nationalists—Ben Gurion, Menachem Begin and company.

      Judah Ben Samuel Halevi (1086–1145).

      Born in Toledo, Spain, Judah Halevi was the greatest Hebrew poet of the Middle Ages, next only to the psalmists of old. A great scholar and writer in both Hebrew and Arabic, a noted physician and philosopher, Judah Halevi dreamed and sang rapturously My soul is yearning unto Thee, Zion, in his many odes to Zion.

      In the days of Judah Halevi, there were very few Jews in Zion (Palestine). It was the time of the Christian Crusades, when the Arabs fought back the invaders from Europe who came in droves to occupy Palestine. It was a fanatical religious world that spoke through the sword, while the peace-loving, peace-craving religious poet Judah Halevi, believing in the holiness of the Jewish people and in their destiny to become the religious guides of mankind, sublimated Zion and sang and wrote impassioned liturgical hymns in Hebrew and five books of long dialogues in Arabic about what he believed to be the superior merits of Judaism as against Christianity and Islam.

      Judah Halevi’s beliefs and hopes about God’s ultimate redemption and restoration of the Holy Land to the Holy People led him to undertake the long, hazardous trip to settle in Palestine. Friends in Cairo and Damascus tried to dissuade him from continuing the trip. Actually, nothing is known about his arrival in Jerusalem; but there is a legend that an Arab horseman hurled a spear into his prostrate body as he bent down to kiss the earth of the Holy Land when he arrived at the gate of Jerusalem.

      Judah Halevi’s liturgical hymns are used extensively by the Sephardic Jews (descendants of the former Jews of Spain and Portugal). His love of Zion was a purely sublimated, religious, spiritual attachment to the Holy Land with no political implication. It was an apocalyptic-Messianic hope and prayer. Judah Halevi was an enthusiastic religious-poetical zealot, not unlike those zealots of the Jewish, Christian and Moslem faiths who for ages sacrificed themselves as pilgrims to Jerusalem, Mecca or other holy lands and holy places.

      Sir Moses Haim Montefiore (1784–1885).

      Montefiore was another great and fascinated religious lover of Zion, who during the long one hundred and one years of his life visited Palestine seven times. A well-integrated Englishman and a very religious Jew, Montefiore spent the last half of his life helping to support those who wished to return [to the Holy Land] for the observance of the holy religion.

      There were only nine thousand Jews in all of Palestine’s four principal cities—Jerusalem, Safed, Tiberias and Hebron—when Montefiori visited there. The Jewish colonies that Montefiori established in Palestine with his fortune—colonies that were later continued by Baron Edmond de Rothschild—benefited Jewish colonists without in any way threatening the Arabs of Palestine. The motives for helping the Jewish colonists were purely religious and philanthropic.

      We shall now pass on to the new kind of lovers of Zion—the dreamers of the ghetto who, with the exception of Ahad Ha-’Am, prepared the ground for the designers, conspirators and conquerors of Zion—the Jewish political nationalists.

      Moses Hess (1812–75), the Real Father of Jewish Political Nationalism.

      A German Jew—who was born in days of liberalism and enlightenment, when integration appeared to be the natural hope of Jewry and the answer to the Jewish problem, but who, after throwing himself into the revolutionary movements of the mid-nineteenth century, suddenly found himself in the midst of a tragic reaction to all humanism caused by the spread of the virus of superior-race theories and reactionary, aggressive, predatory political nationalism—gave the old love of Zion a new twist and translated it into a new craving for nationalistic realizations according to the context of the times.

      Moses Hess had been, in turn, Spinozist, Hegelian, anarchist, communist and then socialist, associated with Karl Marx for a number of years. He played an active role in the German revolution of 1848, and when things collapsed he fled to France. But he could never forget the sudden anti-Semitism, with its manifestations of discrimination and prejudice in all walks of life, that he discovered in his native Germany, the Germany of Hegel, which he adored.

      In France he learned of the struggle for national independence in Italy, Hungary and the Balkans. By contagion, he became a frenzied Jewish political nationalist. In 1862 he wrote a book entitled Rome and Jerusalem. In it he promulgated these ideas:

      We Jews shall always remain strangers among the nations.… It is a fact that the Jewish religion is above all Jewish nationalism.… Each and every Jew, whether he wishes it or not, is automatically, by virtue of his birth, bound in solidarity with his entire nation.… Each has the solidarity and responsibility for the rebirth of Israel.… If it were true that Jewish emancipation in exile is incompatible with Jewish nationality, then it is the duty of the Jews to sacrifice the former for the sake of the latter.… The European nations will never respect us so long as we place our own great memories in the second rank and accept as our first principle Ubi Bene Ibi Patria [wherever I am well off, there is my homeland]. One must be a Jew first and a human being second.

      The Panama Canal scandals and the Dreyfus affair were still brewing, invisible to Hess, who at the moment found the French to be liberal, cultured and humane on the surface. Hess could not see the historical ups and downs in the struggle for democracy and justice. He expected only the ups in history, and would not allow for the inevitable, periodic downs. And so he advocated to the French a sort of mandated Palestine for the benefit of the Jews, so that it would eventually become a Jewish state.

      Today in Israel, Moses Hess is considered the father of socialist Zionism, since he was a pioneer in the socialist movement and a colleague of Karl Marx and Friedrich Engels.

      East European Dreamers of the Ghetto: Smolenskin, Pinsker, Sokolov, Weizmann, Herzl and Ahad Ha-’Am.

      We are now coming to the dreamers of the ghetto of Eastern Europe—ghetto Jews from Russia, Poland, Rumania and Hungary—where oppression and discrimination produced a pathological ghetto mentality, a hopeless feeling of frustration and desperation. The negative factors created some fantastic solutions.

      It is a long distance, covered with blood and much inhumanity, from the days when Russia and Poland elected Jewish kings in the ninth and sixteenth centuries, or when a Jew was the envoy of the Khan of the Tartars to the King of Poland in the sixteenth century, to the days of 1881–82 and 1903–4, when Jews and their homes and business places were destroyed en masse in organized pogroms throughout Russia. By the millions, Russian Jews were exiled from a land their forefathers had inhabited long before the Russians took possession of their vast empire by divine right of conquest. There is still in Feodosia, near Yalta, in the Crimea, a synagogue at least a thousand years old.

      There were intervals in the seventeenth and eighteenth centuries, and briefly in the nineteenth century, after the accession of Czar Alexander II (1855), when schools in Russia were opened to the Jews, and freedom of opportunity raised the spirits of Jewry. Jews quickly showed their mettle: they excelled in medicine, mathematics and philosophy. They became leaders in finance and industry. There began a serious movement for naturalization and Russification. Every Jew from time immemorial had deemed it his duty to educate his son. Torah is the best schorah (Learning is the best merchandise) was an old adage. Alas, these were only the exceptions. The Jews of Russia and Poland were not given a decent chance to naturalize, fraternize and integrate. The primitive masses of Russia and Poland (Poland was under Russia) were led and incited to persecute the Jews for no reason except to engross the masses with the business of theft, murder, lust and hatred, so that they would not awaken to a realization of their true exploiters—the Government and the corrupt upper classes—and thus would keep out of revolutions against the order of things.

      Medievalism raged in Russia until World War I. Extermination of the Jews by any and all means was the aim of the Czarist Government. While in Western Europe the shameless and inhuman accusations of ritual murder (blood libel—that the Jews were murdering Christian children to use their blood for ritual purposes such as the preparation of Matzos for Passover) were made in the twelfth century, in Russia the clergy and the government indulged in this bestiality right up to the

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