THE JEWISH STATE
Theodor Herzl (1860—1904) was raised in a comfortable Jewish middle-class home. Moving from Budapest, where he was born, to Vienna, the capital of the Austro-Hungarian Empire, he started to practice law, but soon turned to journalism, writing from Paris for the leading Vienna newspaper. A keen observer of the contemporary scene, he vigorously agitated for the ideal of an independent Jewish state. It was not a new idea but one whose time had come. Nationalist ferment was rising everywhere, often combined with virulent anti- Semitism. Under the circumstances, Herzl argued, security for Jews could be guaranteed only by a separate national state for Jews, preferably in Palestine.
In 1896 he published his program in a book, Der Judenstaat (The Jewish State), in which he envisaged a glorious future for an independent Jewish state harmoniously cooperating with the local population. In the following year he presided over the first Congress of Zionist Organizations held in Base! (Switzerland), attended mostly by Jews from central and eastern Europe. In its program the congress called for “a publicly guaranteed homeland for the Jewish people in the land of Israel.” Subsequently, Herzl negotiated with the German emperor, the British government, and the sultan of the Ottoman Empire (of which Palestine was a part) for diplomatic support. In 1901 the Jewish National Fund was created to help settlers purchase land in Palestine. At his death, Herzl firmly expected a Jewish state to arise sometime in the future. The following excerpts from his book express the main points in his plea for a Jewish state.
We are a people—one people.
We have honestly endeavored everywhere to merge ourselves in the social life of surrounding communities and to preserve the faith of our fathers. We are not permitted to do so. In vain are we loyal patriots, our loyalty in some places running to extremes; in vain do we make the same sacrifices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land in science and art, or her wealth by trade and commerce. In countries where we have lived for centuries we are still cried down as strangers, and often by those whose ancestors were not yet domiciled in the land where Jews had already had experience of suffering. . . . I think we shall not be left in peace.
Oppression and persecution cannot exterminate us. No nation on earth has survived such struggles and sufferings as we have gone through. Jew-baiting has merely stripped off our weaklings; the strong among us were invariably true to their race when persecution broke out against them. .
[O]ld prejudices against us still lie deep in the hearts of the people. He who would have proofs of this need only listen to the people where they speak with frankness and simplicity: proverb and fairy-tale are both Anti-Semitic. . . .
No one can deny the gravity of the situation of the Jews. Wherever they live in perceptible numbers, they are more or less persecuted. Their equality before the law, granted by statute, has become practically a dead letter. They are debarred from filling even moderately high positions, either in the army, or in any public or private capacity. And attempts are made to thrust them out of business also: “Don’t buy from Jews!”
Attacks in Parliaments, in assemblies, in the press, in the pulpit, in the street, on journeys— for example, their exclusion from certain hotels—even in places of recreation, become daily more numerous. The forms of persecutions varying according to the countries and social circles in which they occur. In Russia, imposts are levied on Jewish villages; in Rumania, a few persons are put to death; in Germany, they get a good beating occasionally; in Austria, Anti-Semites exercise terrorism over all public life; in Algeria, there are travelling agitators; in Paris, the Jews are shut out of the so-called best social circles and excluded from clubs. Shades of anti-Jewish feeling are innumerable. But this is not to be an attempt to make out a doleful category of Jewish hardships.
I do not intend to arouse sympathetic emotions on our behalf. That would be a foolish, futile, and undignified proceeding. I shall content myself with putting the following questions to the Jews: Is it not true that, in countries where we live in perceptible numbers, the position of Jewish lawyers, doctors, technicians, teachers, and employees of all descriptions becomes daily more intolerable? Is it not true, that the Jewish middle classes are seriously threatened? Is it not true, that the passions of the mob are incited against our wealthy people? Is it not true, that our poor endure greater sufferings than any other proletariat? I think that this external pressure makes itself felt everywhere. In our economically upper classes it causes discomfort, in our middle classes continual and grave anxieties, in our lower classes absolute despair.
Everything tends, in fact, to one and the same conclusion, which is clearly enunciated in that classic Berlin phrase: “Juden Raus!” (Out with the Jews!)
I shall now put the Question in the briefest possible form: Are we to “get out” now and where to?
Or, may we yet remain? And, how long?
Let us first settle the point of staying where we are. Can we hope for better days, can we possess our souls in patience, can we wait in pious resignation till the princes and peoples of this earth are more mercifully disposed towards us? I say that we cannot hope for a change in the current of feeling. . . . The nations in whose midst Jews live are all either covertly or openly Anti-Semitic. . . .
We might perhaps be able to merge ourselves entirely into surrounding races, if these were to leave us in peace for a period of two generations. But they will not leave us in peace. For a little period they manage to tolerate us, and then their hostility breaks out again and again….
Thus, whether we like it or not, we are now, and shall henceforth remain, a historic group with unmistakable characteristics common to us all.
We are one people—our enemies have made us one without our consent, as repeatedly happens in history. Distress binds us together, and, thus united, we suddenly discover our strength. Yes, we are strong enough to form a State, and, indeed, a model State. We possess all human and material resources necessary for the purpose….
Let the sovereignty be granted us over a portion of the globe large enough to satisfy the rightful requirements of a nation; the rest we shall manage for ourselves.
The creation of a new State is neither ridiculous nor impossible. We have in our day witnessed the process in connection with nations which were not largely members of the middle class, but poorer, less educated, and consequently weaker than ourselves. . . .
Palestine is our ever-memorable historic home. The very name of Palestine would attract our people with a force of marvellous potency. If His Majesty the Sultan were to give us Palestine, we could in return undertake to regulate the whole finances of Turkey. We should there form a portion of a rampart of Europe against Asia, an outpost of civilization as opposed to barbarism. We should as a neutral State remain in contact with all Europe, which would have to guarantee our existence. The sanctuaries of Christendom would be safeguarded by assigning to them an extra-territorial status such as is well-known to the law of nations. We should form a guard of honor about these sanctuaries, answering for the fulfillment of this duty with our existence. This guard of honor would be the great symbol of the solution of the Jewish Question after eighteen centuries of Jewish suffering.