1940 Palestina HERZL ÁLBUM DE POSTALES DE FOTOS judío Israel TEL AVIV hebreo JUDAICA

EUR 162,14 ¡Cómpralo ya! o Mejor oferta, EUR 32,43 Envío, 30-Día Devoluciones, Garantía al cliente de eBay
Vendedor: judaica-bookstore ✉️ (2.805) 100%, Ubicación del artículo: TEL AVIV, IL, Realiza envíos a: WORLDWIDE, Número de artículo: 276328193789 1940 Palestina HERZL ÁLBUM DE POSTALES DE FOTOS judío Israel TEL AVIV hebreo JUDAICA. DESCRIPTION :  Up for auction is a very typical Eretz Israel - Palestine Israeliana artifact from the years 1930's and 1940's , Being a PHOTO ALBUM bound with leather immitation with an embossed COPPER PLAQUE - RELIEF with an EXCEPTIONAL  and very impressive portrait of HERZL with his legendary phrase " Im Tirtzu Ein Zo Agada " ( If You Wish It , It Is Not A Legend ).  It's a most impressive BEZALEL TYPE BINDING , Mounted top green leather immitation cover with an embossed copper relief-plaque depicts HERZL and his imortal saying . Around FOURTEEN original PHOTO POSTCARDS depicting SIGHTS and IMAGES of the streets of TEL AVIV and JERUSALEM from the 1930's and 1940's are tipped in the black cardboard leaves of the album , Being separated by tranparent tissue papers . 6.0" x 9.5". Around 14 unpaged black cardboard album leaves. Very good condition. Perfectly clean. Tightly bound. Hardly used.  ( Pls look at scan for accurate AS IS images ) Will be sent in a special protective rigid sealed package.   AUTHENTICITYThe PHOTO POSTCARDS ALBUM is fully guaranteed ORIGINAL from ca 1930's 1940's , It is NOT a reproduction or a recently made  immitation , It holds a life long GUARANTEE for its AUTHENTICITY and ORIGINALITY.   PAYMENTS : Payment method accepted : Paypal & All credit cards .

SHIPPING : Shipp worldwide via registered airmail is $ 29 . Will be sent in a special protective rigid sealed package.  Will be sent  around 10 days after payment .  

  Theodor Herzl (/ˈhɜːrtsəl, ˈhɛərtsəl/;[1] German: [ˈhɛɐtsl̩]; Hebrew: תֵּאוֹדוֹר הֶרְצְל Te'odor Hertsel; Hungarian: Herzl Tivadar; Hebrew name given at his brit milah Binyamin Ze'ev (Hebrew: בִּנְיָמִין זְאֵב),[2] also known in Hebrew as חוֹזֵה הַמְדִינָה, Chozeh HaMedinah, lit. "Visionary of the State"; 2 May 1860 – 3 July 1904) was a Jewish Austro-Hungarian journalist, playwright, political activist, and writer who was the father of modern political Zionism. Herzl formed the Zionist Organization and promoted Jewish immigration to Palestine in an effort to form a Jewish state. Though he died before its establishment, he is known as the father of the State of Israel. While Herzl is specifically mentioned in the Israeli Declaration of Independence and is officially referred to as "the spiritual father of the Jewish State",[3] i.e. the visionary who gave a concrete, practicable platform and framework to political Zionism, he was not the first Zionist theoretician or activist; scholars, many of them religious such as rabbis Yehuda Bibas, Zvi Hirsch Kalischer and Judah Alkalai, promoted a range of proto-Zionist ideas before him.[4][5] Contents 1 Early life 2 Zionist intellectual and activist 2.1 A philosophy for a homeland 2.2 Diplomatic liaison with the Ottomans 2.3 A World Congress 2.4 Herzl, Zionism and the Holy Land 3 Death and burial 4 Legacy and commoration 5 Family 6 Writings 7 Published works 8 See also 9 References 10 Further reading 10.1 Primary and secondary sources 10.1.1 Biographies of Theodor Herzl 10.1.2 Articles 10.2 Films 11 External links Early life Herzl and his family, c. 1866–1873 Theodor Herzl was born in the Tabakgasse (Dohány utca in Hungarian), a street in the Jewish quarter of Pest (now eastern part of Budapest), Kingdom of Hungary (now Hungary), to a secular Jewish family.[6] His father's family were originally from Zimony (today Zemun, Serbia).[7] He was the second child of Jeanette and Jakob Herzl, who were German-speaking, assimilated Jews. It is believed Herzl was of both Ashkenazi and Sephardic lineage predominately through his paternal line and to a lesser extent through the maternal line.[8] He also claimed to be a direct descendant of the famous Greek Kabbalist Joseph Taitazak.[citation needed] Jakob Herzl (1836–1902), Herzl's father, was a highly successful businessman. Herzl had one sister, Pauline, a year older than he was, who died suddenly on 7 February 1878, of typhus.[9] Theodor lived with his family in a house next to the Dohány Street Synagogue (formerly known as Tabakgasse Synagogue) located in Belváros, the inner city of the historical old town of Pest, in the eastern section of Budapest.[10][11] As a youth, Herzl aspired to follow in the footsteps of Ferdinand de Lesseps,[12] builder of the Suez Canal, but did not succeed in the sciences and instead developed a growing enthusiasm for poetry and the humanities. This passion later developed into a successful career in journalism and a less-celebrated pursuit of playwrighting.[13] According to Amos Elon,[14] as a young man, Herzl was an ardent Germanophile who saw the Germans as the best Kulturvolk (cultured people) in Central Europe and embraced the German ideal of Bildung, whereby reading great works of literature by Goethe and Shakespeare could allow one to appreciate the beautiful things in life, and thus become a morally better person (the Bildung theory tended to equate beauty with goodness).[15] Through Bildung, Herzl believed that Hungarian Jews such as himself could shake off their "shameful Jewish characteristics" caused by long centuries of impoverishment and oppression, and become civilized Central Europeans, a true Kulturvolk along the German lines.[15] In 1878, after the death of his sister, Pauline, the family moved to Vienna, Austria-Hungary, and lived in the 9th district, Alsergrund. At the University of Vienna, Herzl studied law. As a young law student, Herzl became a member of the German nationalist Burschenschaft (fraternity) Albia, which had the motto Ehre, Freiheit, Vaterland ("Honor, Freedom, Fatherland"). He later resigned in protest at the organisation's antisemitism.[16] After a brief legal career in the University of Vienna and Salzburg,[17] he devoted himself to journalism and literature, working as a journalist for a Viennese newspaper and a correspondent for Neue Freie Presse, in Paris, occasionally making special trips to London and Istanbul. He later became literary editor of Neue Freie Presse, and wrote several comedies and dramas for the Viennese stage. His early work did not focus on Jewish life. It was of the feuilleton order, descriptive rather than political.[18] Zionist intellectual and activist Theodor Herzl in Basel, 1897 A plaque marking the birthplace of Theodor Herzl, Dohány Street Synagogue, Budapest. As the Paris correspondent for Neue Freie Presse, Herzl followed the Dreyfus affair, a political scandal that divided the Third French Republic from 1894 until its resolution in 1906. It was a notorious antisemitic incident in France in which a Jewish French army captain was falsely convicted of spying for Germany. Herzl was witness to mass rallies in Paris following the Dreyfus trial. There has been some controversy surrounding the impact that this event had on Herzl and his conversion to Zionism. Herzl himself stated that the Dreyfus case turned him into a Zionist and that he was particularly affected by chants of "Death to the Jews!" from the crowds. This had been the widely held belief for some time. However, some modern scholars now believe that due to little mention of the Dreyfus affair in Herzl's earlier accounts and a seemingly contrary reference he made in them to shouts of "Death to the traitor!" that he may have exaggerated the influence it had on him in order to create further support for his goals.[19][20] Jacques Kornberg claims that the Dreyfus influence was a myth that Herzl did not feel necessary to deflate and that he also believed that Dreyfus was guilty.[21] Another modern claim is that, while upset by antisemitism evident in French society, Herzl, like most contemporary observers, initially believed in Dreyfus' guilt and only claimed to have been inspired by the affair years later when it had become an international cause célèbre and that, rather, it was the rise to power of the antisemitic demagogue Karl Lueger in Vienna in 1895 that seems to have had a greater effect on Herzl, before the pro-Dreyfus campaign had fully emerged. It was at this time that Herzl wrote his play "The New Ghetto," which shows the ambivalence and lack of real security and equality of emancipated, well-to-do Jews in Vienna. The protagonist is an assimilated Jewish lawyer who tries unsuccessfully to break through the social ghetto enforced on Western Jews.[22] According to Henry Wickham Steed, Herzl was initially "fanatically devoted to the propagation of Jewish-German 'Liberal' assimilationist doctrine".[23] However, Herzl came to reject his early ideas regarding Jewish emancipation and assimilation and to believe that the Jews must remove themselves from Europe.[24] Herzl grew to believe that antisemitism could not be defeated or cured, only avoided, and that the only way to avoid it was the establishment of a Jewish state.[25] In June 1895, he wrote in his diary: "In Paris, as I have said, I achieved a freer attitude toward anti-semitism ... Above all, I recognized the emptiness and futility of trying to 'combat' anti-semitism." Herzl's editors of Neue Freie Presse refused any publication of his Zionist political activities. A mental clash gripped Herzl, between the craving for literary success and a desire to act as a public figure.[26] Around this time, Herzl started writing pamphlets about 'A Jewish State'. Herzl claimed that these pamphlets resulted in the establishment of the Zionist Movement, and they did play a large role in the movement's rise and success.[27] His testimony before the British Royal Commission reflected his fundamental, romantic liberal view on life as the 'Problem of the Jews'. Beginning in late 1895, Herzl wrote Der Judenstaat (The State of the Jews), which was published February 1896 to immediate acclaim and controversy. The book argued that the Jewish people should leave Europe for Palestine, their historic homeland. The Jews possessed a nationality; all they were missing was a nation and a state of their own.[28] Only through a Jewish state could they avoid antisemitism, express their culture freely and practice their religion without hindrance.[28] Herzl’s ideas spread rapidly throughout the Jewish world and attracted international attention.[29] Supporters of existing Zionist movements, such as the Hovevei Zion, immediately allied themselves with him, but establishment Jewry vilified him and considered his ideas as a threat to their attempts at integration and a rebellion against God. A philosophy for a homeland In Der Judenstaat he writes: "The Jewish question persists wherever Jews live in appreciable numbers. Wherever it does not exist, it is brought in together with Jewish immigrants. We are naturally drawn into those places where we are not persecuted, and our appearance there gives rise to persecution. This is the case, and will inevitably be so, everywhere, even in highly civilised countries—see, for instance, France—so long as the Jewish question is not solved on the political level."[30] The book concludes: Therefore I believe that a wondrous generation of Jews will spring into existence. The Maccabeans will rise again. Let me repeat once more my opening words: The Jews who wish for a State will have it. We shall live at last as free men on our own soil, and die peacefully in our own homes. The world will be freed by our liberty, enriched by our wealth, magnified by our greatness. And whatever we attempt there to accomplish for our own welfare, will react powerfully and beneficially for the good of humanity.[31] Diplomatic liaison with the Ottomans Herzl began to energetically promote his ideas, continually attracting supporters, Jewish and non-Jewish. According to Norman Rose, Herzl "mapped out for himself the role of martyr ... as the Parnell of the Jews".[32] On 10 March 1896, Herzl was visited by Reverend William Hechler, the Anglican minister to the British Embassy in Vienna. Hechler had read Herzl's Der Judenstaat, and the meeting became central to the eventual legitimization of Herzl and Zionism.[33] Herzl later wrote in his diary, "Next we came to the heart of the business. I said to him: (Theodor Herzl to Rev. William Hechler) I must put myself into direct and publicly known relations with a responsible or non responsible ruler – that is, with a minister of state or a prince. Then the Jews will believe in me and follow me. The most suitable personage would be the German Kaiser."[34] Hechler arranged an extended audience with Frederick I, Grand Duke of Baden, in April 1896. The Grand Duke was the uncle of the German Emperor Wilhelm II. Through the efforts of Hechler and the Grand Duke, Herzl publicly met Wilhelm II in 1898. The meeting significantly advanced Herzl's and Zionism's legitimacy in Jewish and world opinion.[35] In May 1896, the English translation of Der Judenstaat appeared in London as The Jewish State. Herzl had earlier confessed to his friend Max Bodenheimer that he "wrote what I had to say without knowing my predecessors, and it can be assumed that I would not have written it [Der Judenstaat] had I been familiar with the literature".[36] A sketch in Herzl's Diary of a proposed flag for the Zionist movement. In Istanbul, Ottoman Empire, 15 June 1896, Herzl saw an opportunity. With the assistance of Count Philip Michael von Nevlinski, a Polish émigré with political contacts in the Ottoman Court, Herzl attempted to meet Sultan Abdulhamid II in order to present his solution of a Jewish State to the Sultan directly.[37] He failed to obtain an audience but did succeed in visiting a number of highly placed individuals, including the Grand Vizier, who received him as a journalist representing the Neue Freie Presse. Herzl presented his proposal to the Grand Vizier: the Jews would pay the Turkish foreign debt and help Turkey regain its financial footing in return for Palestine as a Jewish homeland. Prior to leaving Istanbul, 29 June 1896, Herzl was granted a symbolic medal of honor.[38] The medal, the "Commander's Cross of the Order of the Medjidie," was a public relations affirmation for Herzl and the Jewish world of the seriousness of the negotiations. Five years later, 17 May 1901, Herzl did meet with Sultan Abdulhamid II,[39] but the Sultan refused Theodor Herzl's offer to consolidate the Ottoman debt in exchange for a charter allowing the Zionists access to Palestine.[40] Returning from Istanbul, Herzl traveled to London to report back to the Maccabeans, a proto-Zionist group of established English Jews led by Colonel Albert Goldsmid. In November 1895 they received him with curiosity, indifference and coldness. Israel Zangwill bitterly opposed Herzl, but after Istanbul, Goldsmid agreed to support Herzl. In London's East End, a community of primarily Yiddish speaking recent Eastern European Jewish immigrants, Herzl addressed a mass rally of thousands on 12 July 1896 and was received with acclaim. They granted Herzl the mandate of leadership for Zionism. Within six months this mandate had been expanded throughout Zionist Jewry: the Zionist movement grew rapidly. A World Congress In 1897, at considerable personal expense, he founded the Zionist newspaper Die Welt in Vienna, Austria-Hungary, and planned the First Zionist Congress in Basel, Switzerland. He was elected president of the Congress (a position he held until his death in 1904), and in 1898 he began a series of diplomatic initiatives to build support for a Jewish country. He was received by Wilhelm II on several occasions, one of them in Jerusalem, and attended the Hague Peace Conference, enjoying a warm reception from many statesmen there. His work on Autoemancipation was pre-figured by a similar conclusion drawn by Marx's friend Moses Hess, in Rome and Jerusalem (1862). Pinkser had never yet read it, but was aware of the distant and far off Hibbat Zion. Herzl's philosophical instruction highlighted the weaknesses and vulnerabilities. To Herzl each dictator or leader had a nationalistic identity, even down to the Irish from Wolfe Tone onwards. He was drawn to the mawkishness of Judaism rendered distinctively as German. But he remained convinced that Germany was the centre (Hauptsitz) of antisemitism rather than France. In a much quoted aside he noted "If there is one thing I should like to be, it is a member of old Prussian nobility".[41] Herzl appealed to the nobility of Jewish England - the Rothschilds, Sir Samuel Montagu, later cabinet minister, to the Chief Rabbis of France and Vienna, the railroad magnate, Baron Hirsch. He fared best with Israel Zangwill, and Max Nordau. They were both well-known writers or 'men of letters'—imagination that engenders understanding. Hirsch's correspondence led nowhere. Baron Albert Rothschild had little to do with the Jews.[42] Herzl was disliked by the bankers (Finanzjuden) and detested them. Herzl was defiant of their social authority. He also shared Pinkser's pessimistic opinion that the Jews had no future in Europe; that they were too antisemitic to tolerate because each country in Europe had tried antisemitic assimilation. In Berlin they said Juden raus in a well worn phrase. Herzl therefore advocated a mass exodus from Europe to the Judenstaat. Pinkser's manifesto was a cry for help; a warning to others Mahnruf, a call for attention to their plight. Herzl's vision was less about mental states of Jewry, and more about delivering prescriptive answers about land. "The idea that i have developed is a very old one; it is the restoration of the Jewish State"[43] was a follow-up of Pinkser's early weaker version Mahnruf an seine Stammesgenossen von einem nassichen Juden.[44] Herzl, Zionism and the Holy Land Herzl on board a vessel reaching the shores of Palestine, 1898 Theodor Herzl (center) with a Zionist delegation in Jerusalem, 1898 Herzl visited Jerusalem for the first time in October 1898.[45] He deliberately coordinated his visit with that of Wilhelm II to secure what he thought had been prearranged with the aid of Rev. William Hechler, public world power recognition of himself and Zionism.[46] Herzl and Wilhelm II first met publicly on 29 October, at Mikveh Israel, near present-day Holon, Israel. It was a brief but historic meeting.[33] He had a second formal, public audience with the emperor at the latter's tent camp on Street of the Prophets in Jerusalem on 2 November 1898.[35][47][48] The English Zionist Federation, the local branch of the World Zionist Organization was founded in 1899, that Herzl had established in Austria in 1897.[49] In 1902–03, Herzl was invited to give evidence before the British Royal Commission on Alien Immigration. His appearance brought him into close contact with members of the British government, particularly with Joseph Chamberlain, then secretary of state for the colonies, through whom he negotiated with the Egyptian government for a charter for the settlement of the Jews in Al 'Arish in the Sinai Peninsula, adjoining southern Palestine. In 1903, Herzl attempted to obtain support for the Jewish homeland from Pope Pius X, an idea broached at 6th Zionist Congress. Palestine could offer a safe refuge for those fleeing persecution in Russia.[50] Cardinal Rafael Merry del Val ordained that the Church's policy was explained non possumus on such matters, decreeing that as long as the Jews denied the divinity of Christ, the Catholics could not make a declaration in their favour.[51] The pogroms included 47 Jews murdered at Kishinev, and hundreds more injured, their property looted and destroyed. The delegates to the Congress backed Herzl's line of argument. A vociferous minority of opposition came from those who thought adoption of a Ugandan Plan over Palestine was a sell-out. Still later the East African Scheme failed, dying with Herzl himself. It was taken off the agenda in 1905. Yet another nationalistic splinter group with Zionist aspirations, in England called the Jewish Territorial Association (JTO) was founded. After the failure of that scheme, which took him to Cairo, he received, through Leopold Greenberg, an offer (August 1903) from the British government to facilitate a large Jewish settlement, with autonomous government and under British suzerainty, in British East Africa. At the same time, the Zionist movement was threatened by the Russian government. Accordingly, Herzl visited St. Petersburg and was received by Sergei Witte, then finance minister, and Viacheslav Plehve, minister of the interior, the latter placing on record the attitude of his government toward the Zionist movement. On that occasion Herzl submitted proposals for the amelioration of the Jewish position in Russia. He published the Russian statement, and brought the British offer, commonly known as the "Uganda Project", before the Sixth Zionist Congress (Basel, August 1903), carrying the majority (295:178, 98 abstentions) on the question of investigating this offer, after the Russian delegation stormed out.[52] In 1905 the 6th Zionist Congress, after investigations, decided to decline the British offer and firmly committed itself to a Jewish homeland in Palestine.[53] A Heimstatte—a homeland for the Jewish people in Palestine secured by public law.[54] Death and burial Honor guard stands beside Herzl's coffin on Mount Herzl in Jerusalem First grave of Theodor Herzl in the cemetery of Döbling, Vienna. Herzl did not live to see the rejection of the Uganda plan. At 5 p.m. 3 July 1904, in Edlach, a village inside Reichenau an der Rax, Lower Austria, Theodor Herzl, having been diagnosed with a heart issue earlier in the year, died of cardiac sclerosis. A day before his death, he told the Reverend William H. Hechler: "Greet Palestine for me. I gave my heart's blood for my people."[55] His will stipulated that he should have the poorest-class funeral without speeches or flowers and he added, "I wish to be buried in the vault beside my father, and to lie there till the Jewish people shall take my remains to Israel".[56] Nevertheless, some six thousand followed Herzl's hearse, and the funeral was long and chaotic. Despite Herzl's request that no speeches be made, a brief eulogy was delivered by David Wolffsohn. Hans Herzl, then thirteen, read the kaddish.[57] In 1949, his remains were moved from Vienna to be reburied on the top of Mount Herzl in Jerusalem, named in his memory. Legacy and commoration Herzl Day (Hebrew: יום הרצל‎) is an Israeli national holiday celebrated annually on the tenth of the Hebrew month of Iyar, to commemorate the life and vision of Zionist leader Theodor Herzl.[58] Family Herzl as a child with his mother Janet and sister Pauline Herzl's grandfathers, both of whom he knew, were more closely related to traditional Judaism than were his parents. In Zemun (Zemlin), his grandfather Simon Loeb Herzl "had his hands on" one of the first copies of Judah Alkalai's 1857 work prescribing the "return of the Jews to the Holy Land and renewed glory of Jerusalem". Contemporary scholars conclude that Herzl's own implementation of modern Zionism was undoubtedly influenced by that relationship. Herzl's grandparents' graves in Semlin can still be visited. Alkalai himself witnessed the rebirth of Serbia from Ottoman rule in the early and mid-19th century and was inspired by the Serbian uprising and subsequent re-creation of Serbia. In 25 June 1889, he married Julie Naschauer, daughter of a wealthy Jewish businessman in Vienna. The marriage was unhappy, although three children were born to it: Paulina, Hans and Margaritha (Trude). Herzl had a strong attachment to his mother, who was unable to get along with his wife. These difficulties were increased by the political activities of his later years, in which his wife took little interest.[59] His wife is the protagonist in the fictitious historical novel, "His Alienated Wife", written by Eda Zoritte and published by Keter Publishing House in 1997[60]. Herzl and his children in 1900 Herzl and his children on a trip in 1900 Herzl Statue in Dimona His daughter Paulina suffered from mental illness and drug addiction. She died in 1930 at the age of 40 of a heroin overdose.[61] His only son Hans was given a secular upbringing and Herzl notably refused to allow him to be circumcised.[62][63][64] After Herzl's early death, Hans successively converted[65] and became a Baptist, then a Catholic, and flirted with other Protestant denominations. He sought a personal salvation for his own religious needs and a universal solution, as had his father, to Jewish suffering caused by antisemitism. Hanz Herzl voluntarily had himself circumcised 29 May 1905;[66] Hans shot himself to death on the day of his sister Paulina's funeral; he was 39 years old.[67] Hans left a suicide note explaining his reasons. "A Jew remains a Jew, no matter how eagerly he may submit himself to the disciplines of his new religion, how humbly he may place the redeeming cross upon his shoulders for the sake of his former coreligionists, to save them from eternal damnation: a Jew remains a Jew ... I can't go on living. I have lost all trust in God. All my life I've tried to strive for the truth, and must admit today at the end of the road that there is nothing but disappointment. Tonight I have said Kaddish for my parents—and for myself, the last descendant of the family. There is nobody who will say Kaddish for me, who went out to find peace—and who may find peace soon ... My instinct has latterly gone all wrong, and I have made one of those irreparable mistakes, which stamp a whole life with failure. Then it is best to scrap it."[68][69] In 2006 the remains of Paulina and Hans were moved from Bordeaux, France, and reburied not far from their father on Mt. Herzl.[67][70][71] Paulina and Hans had little contact with their young sister, "Trude" (Margarethe, 1893–1943). She married Richard Neumann, a man 17 years her elder. Neumann lost his fortune in the Great Depression. Burdened by the steep costs of hospitalizing Trude, who suffered from severe bouts of depressive illness that required repeated hospitalization, the Neumanns' financial life was precarious. The Nazis sent Trude and Richard to the Theresienstadt concentration camp where they died. Her body was burned.[67] (Her mother, who died in 1907, was cremated. Her ashes were lost by accident.) At the request of his father Richard Neumann, Trude's son (Herzl's only grandchild), Stephan Theodor Neumann, (1918–1946) was sent for his safety to England in 1935 to the Viennese Zionists and the Zionist Executive in Israel based there .[72] The Neumanns deeply feared for the safety of their only child as violent Austrian antisemitism expanded. In England he read extensively about his grandfather. Zionism had not been a significant part of his background in Austria, but Stephan became an ardent Zionist, was the only descendant of Theodor Herzl to have become one. Anglicizing his name to Stephen Norman, during World War II, Norman enlisted in the British Army rising to the rank of Captain in the Royal Artillery. In late 1945 and early 1946 he took the opportunity to visit the British Mandate of Palestine "to see what my grandfather had started." He wrote in his diary extensively about his trip. What most impressed him was the "look of freedom" on the faces of the children, which were not like the sallow look of those from the concentration camps of Europe. He wrote upon leaving Israel, "My visit to Israel is over ... It is said that to go away is to die a little. And I know that when I went away from Erez Israel, I died a little. But sure, then, to return is somehow to be reborn. And I will return."[73] Norman planned to return to Israel following his military discharge. The Zionist Executive had worked for years through Dr. L. Lauterbach to get Norman to come to Israel as a symbol of Herzl's returning.[74] Operation Agatha of 29 June 1946, precluded that possibility: British military and police fanned out throughout Israel and arrested Jewish activists. About 2,700 individuals were arrested. On 2 July 1946, Norman wrote to Mrs.Stybovitz-Kahn in Haifa. Her father, Jacob Kahn, had been a good friend of Herzl and a well-known Dutch banker before the war. Norman wrote, "I intend to go to Israel on a long visit in the future, in fact as soon as passport & permit regulations permit. But the dreadful news of the last two days have done nothing to make this easier."[75] He never did return to Israel. Portrait of Herzl Demobilized from the British army in late spring 1946, without money or job and despondent about his future, Norman followed the advice of Dr.Selig Brodetsky. Dr. H. Rosenblum, the editor of Haboker, a Tel Aviv daily that later became Yediot Aharonot, noted in late 1945 that Dr. Weizmann deeply resented the sudden intrusion and reception of Norman when he arrived in Britain. Norman spoke to the Zionist conference in London. Haboker reported, "Something similar happened at the Zionist conference in London. The Chairman suddenly announced to the meeting that in the hall there was Herzl's grandson who wanted to say a few words. The introduction was made in an absolutely dry and official way. It was felt that the chairman looked for—and found—some stylistic formula which would satisfy the visitor without appearing too cordial to anybody among the audience. In spite of that there was a great thrill in the hall when Norman mounted on the platform of the praesidium. At that moment, Dr.Weizmann turned his back on the speaker and remained in this bodily and mental attitude until the guest had finished his speech."[76] The 1945 article went on to note that Norman was snubbed by Weizmann and by some in Israel during his visit because of ego, jealousy, vanity and their own personal ambitions. Brodetsky was Chaim Weizman's principal ally and supporter in Britain. Chaim Weizmann secured for Norman a desirable but minor position with the British Economic and Scientific Mission in Washington, D.C. In late August 1946, shortly after arriving in Washington, he learned that his family had perished. Norman had re-established contact with his old nanny in Vienna, Wuth, who told him what happened.[77] Norman became deeply depressed over the fate of his family and his inability to help the Jewish people "languishing" in the European camps. Unable to endure his suffering any further, he jumped to his death from the Massachusetts Avenue Bridge in Washington, D.C. on 26 November 1946. Norman was buried by the Jewish Agency in Washington, D.C. His tombstone read simply, 'Stephen Theodore Norman, Captain Royal Artillery British Army, Grandson of Theodor Herzl, 21 April 1918 − 26 November 1946'.[78] Norman was the only descendant of Herzl to have been a Zionist, been to Israel and openly stated his desire to return. On 5 December 2007, sixty-one years after his death, he was reburied with his family on Mt. Herzl, in the Plot for Zionist Leaders.[79][80][81][82][83] The Stephen Norman garden on Mount Herzl in Jerusalem—the only memorial in the world to a Herzl other than Theodor Herzl—was dedicated on 2 May 2012 by the Jerusalem Foundation and the Jewish American Society for Historic Preservation.[84] Writings Title page of Der Judenstaat. 1896 Title page of Altneuland. 1902 Beginning in late 1895, Herzl wrote Der Judenstaat (The State of the Jews). The small book was initially published 14 February 1896, in Leipzig, Germany, and Vienna, Austria, by M. Breitenstein's Verlags-Buchhandlung. It is subtitled "Versuch einer modernen Lösung der Judenfrage", ("Proposal of a modern solution for the Jewish question"). Der Judenstaat proposed the structure and beliefs of what political Zionism was.[85] Herzl's solution was the creation of a Jewish state. In the book he outlined his reasoning for the need to reestablish the historic Jewish state. "The idea I have developed in this pamphlet is an ancient one: It is the restoration of the Jewish State ..." "The decisive factor is our propelling force. And what is that force? The plight of the Jews ... I am profoundly convinced that I am right, though I doubt whether I shall live to see myself proved so. Those who today inaugurate this movement are unlikely to live to see its glorious culmination. But the very inauguration is enough to inspire in them a high pride and the joy of an inner liberation of their existence ..." "The plan would seem mad enough if a single individual were to undertake it; but if many Jews simultaneously agree on it, it is entirely reasonable, and its achievement presents no difficulties worth mentioning. The idea depends only on the number of its adherents. Perhaps our ambitious young men, to whom every road of advancement is now closed, and for whom the Jewish state throws open a bright prospect of freedom, happiness, and honor, perhaps they will see to it that this idea is spread ..." "It depends on the Jews themselves whether this political document remains for the present a political romance. If this generation is too dull to understand it rightly, a future, finer, more advanced generation will arise to comprehend it. The Jews who will try it shall achieve their State; and they will deserve it ..." "I consider the Jewish question neither a social nor a religious one, even though it sometimes takes these and other forms. It is a national question, and to solve it we must first of all establish it as an international political problem to be discussed and settled by the civilized nations of the world in council. "We are a people—one people. "We have sincerely tried everywhere to merge with the national communities in which we live, seeking only to preserve the faith of our fathers. It is not permitted us. In vain are we loyal patriots, sometimes superloyal; in vain do we make the same sacrifices of life and property as our fellow citizens; in vain do we strive to enhance the fame of our native lands in the arts and sciences, or her wealth by trade and commerce. In our native lands where we have lived for centuries we are still decried as aliens, often by men whose ancestors had not yet come at a time when Jewish sighs had long been heard in the country ..." "Oppression and persecution cannot exterminate us. No nation on earth has endured such struggles and sufferings as we have. Jew-baiting has merely winnowed out our weaklings; the strong among us defiantly return to their own whenever persecution breaks out ..." "Wherever we remain politically secure for any length of time, we assimilate. I think this is not praiseworthy ..." "Israel is our unforgettable historic homeland ..." "Let me repeat once more my opening words: The Jews who will it shall achieve their State. We shall live at last as free men on our own soil, and in our own homes peacefully die. The world will be liberated by our freedom, enriched by our wealth, magnified by our greatness. And whatever we attempt there for our own benefit will redound mightily and beneficially to the good of all mankind."[86] His last literary work, Altneuland (in English: The Old New Land, 1902), is a novel devoted to Zionism. Herzl occupied his free time for three years in writing what he believed might be accomplished by 1923. Though the form is that of a romance, it is less a novel than a serious forecast of what could be done within one generation. The keynotes of the story are love of Zion and insistence upon the fact that the suggested changes in life are not utopian but to be brought about simply by grouping all the best efforts and ideals of every race and nation. Each such effort is quoted and referred to in such a manner as to show that Altneuland, though blossoming through the skill of the Jew, will in reality be the product of the benevolent efforts of all the members of the human family. Herzl envisioned a Jewish state that combined modern Jewish culture with the best of the European heritage. Thus a "Palace of Peace" would be built in Jerusalem to arbitrate international disputes, and at the same time the Temple would be rebuilt on modern principles. Herzl did not envision the Jewish inhabitants of the state as being religious, but there was respect for religion in the public sphere. He also assumed that many languages would be spoken, and that Hebrew would not be the main tongue. Proponents of a Jewish cultural rebirth, such as Ahad Ha'am, were critical of Altneuland. In Altneuland, Herzl did not foresee any conflict between Jews and Arabs. One of the main characters in Altneuland is a Haifa engineer, Reshid Bey, who is one of the leaders of the "New Society". He is very grateful to his Jewish neighbors for improving the economic condition of Israel and sees no cause for conflict. All non-Jews have equal rights, and an attempt by a fanatical rabbi to disenfranchise the non-Jewish citizens of their rights fails in the election which is the center of the main political plot of the novel.[87] Herzl also envisioned the future Jewish state to be a "third way" between capitalism and socialism, with a developed welfare program and public ownership of the main natural resources. Industry, agriculture and trade were organized on a cooperative basis. Along with many other progressive Jews of the day, such as Emma Lazarus, Louis Brandeis, Albert Einstein, and Franz Oppenheimer, Herzl desired to enact the land reforms proposed by the American political economist Henry George. Specifically, they called for a land value tax.[88] He called his mixed economic model "Mutualism", a term derived from French utopian socialist thinking. Women would have equal voting rights—as they had in the Zionist movement from the Second Zionist Congress onwards. In Altneuland, Herzl outlined his vision for a new Jewish state in the Land of Israel. He summed up his vision of an open society: "It is founded on the ideas which are a common product of all civilized nations ... It would be immoral if we would exclude anyone, whatever his origin, his descent, or his religion, from participating in our achievements. For we stand on the shoulders of other civilized peoples ... What we own we owe to the preparatory work of other peoples. Therefore, we have to repay our debt. There is only one way to do it, the highest tolerance. Our motto must therefore be, now and ever: 'Man, you are my brother.'"[89] "If you will it, it is no dream." a phrase from Herzl's book Old New Land, became a popular slogan of the Zionist movement—the striving for a Jewish National Home in Israel.[90] In his novel, Herzl wrote about an electoral campaign in the new state. He directed his wrath against the nationalist party, which wished to make the Jews a privileged class in Israel. Herzl regarded that as a betrayal of Zion, for Zion was identical to him with humanitarianism and tolerance—and that this was true in politics as well as religion. Herzl wrote: "Matters of faith were once and for all excluded from public influence ... Whether anyone sought religious devotion in the synagogue, in the church, in the mosque, in the art museum, or in a philharmonic concert, did not concern society. That was his [own] private affair."[89] Altneuland was written both for Jews and non-Jews: Herzl wanted to win over non-Jewish opinion for Zionism.[91] When he was still thinking of Argentina as a possible venue for massive Jewish immigration, he wrote in his diary: "When we occupy the land, we shall bring immediate benefits to the state that receives us. We must expropriate gently the private property on the estates assigned to us. We shall try to spirit the penniless population across the border by procuring employment for it in the transit countries, while denying it any employment in our country. The property owners will come over to our side. Both the process of expropriation and the removal of the poor must be carried out discretely and circumspectly ... It goes without saying that we shall respectfully tolerate persons of other faiths and protect their property, their honor, and their freedom with the harshest means of coercion. This is another area in which we shall set the entire world a wonderful example ... Should there be many such immovable owners in individual areas [who would not sell their property to us], we shall simply leave them there and develop our commerce in the direction of other areas which belong to us",[92] Herzl's draft of a charter for a Jewish-Ottoman Land Company (JOLC) gave the JOLC the right to obtain land in Israel by giving its owners comparable land elsewhere in the Ottoman empire. The name "Tel Aviv" was the title given to the Hebrew translation of Altneuland by the translator, Nahum Sokolow. This name comes from Ezekiel 3:15 and means tell—an ancient mound formed when a town is built on its own debris for thousands of years—of spring. The name was later applied to the new town built outside Jaffa that became Tel Aviv-Yafo, the second-largest city in Israel. The nearby city to the north, Herzliya, was named in honour of Herzl. Published works Stephen Norman garden marker at Mount Herzl in Jerusalem Books The Jewish State (Der Judenstaat), (1896) full text online The Old New Land (Altneuland), (1902) Hagenau (1881) [93] Plays[94][95] Kompagniearbeit, comedy in one act, Vienna 1880 Die Causa Hirschkorn, comedy in one act, Vienna 1882 Tabarin, comedy in one act, Vienna 1884 Muttersöhnchen, in four acts, Vienna 1885 (Later: "Austoben" by H. Jungmann) Seine Hoheit, comedy in three acts, Vienna 1885 Der Flüchtling, comedy in one act, Vienna 1887 Wilddiebe, comedy in four acts, in co-authorship with H. Wittmann, Vienna 1888 Was wird man sagen?, comedy in four acts, Vienna 1890 Die Dame in Schwarz, comedy in four acts, in co-authorship with H. Wittmann, Vienna 1890 Prinzen aus Genieland, comedy in four acts, Vienna 1891 Die Glosse, comedy in one act, Vienna 1895 Das Neue Ghetto, drama in four acts, Vienna 1898. Herzl's only play with Jewish characters.[95] Translated as The New Ghetto by Heinz Norden, New York 1955 Unser Kätchen, comedy in four acts, Vienna 1899 Gretel, comedy in four acts, Vienna 1899 I love you, comedy in one act, Vienna 1900 Solon in Lydien, drama in three acts, Vienna 1905 Other Herzl, Theodor. Theodor Herzl: Excerpts from His Diaries (2006) excerpt and text search Herzl, Theodor. Philosophische Erzählungen Philosophical Stories (1900), ed. by Carsten Schmidt. new edition Lexikus Publ. 2011, ISBN 978-3-940206-29-9 Herzl, Theodor (1922): Theodor Herzls tagebücher, 1895-1904, Volume: 1 Herzl, Theodor (1922): Theodor Herzls tagebücher, 1895-1904, Volume: 2 Biography "If you will it, it is no fairy-tale. ...But if you do not will it, it is and will remain a fairy-tale, this story that I have told you…All the activity of mankind was a dream once – and will again be a dream". (Herzl, Theodore, Altneuland (Hebrew), Haifa, 1961 p.226) Herzl was born in 1860 in Budapest, Hungary. In 1878 he moved with his family to Vienna, where he completed his law studies. After a year of practicing law he started writing. He published stories and plays, some of which were performed in Austria and in Germany. In 1881 Herzl started to serve as the Paris correspondent of the Viennese Neue Freie Presse. When anti-Semitism in France mounted, his interest in the Jewish question increased. His coverage of the Dreifuss Affair in the years 1894-95 led him to the conclusion that there was only one solution to the Jewish problem – the departure of the Jews from their countries of residence, and their concentration in a territory of their own, in which they could maintain sovereign independence. "The plan is conditioned on the motivation. And what is the motivation? The distress of the Jews." (Herzl, Theodore, The Jewish State (Hebrew), Jerusalem, 1996 p.2) In the years 1896-98 Herzl tried to obtain the support of wealthy Jews – Baron Morris Hirsch and Baron Edmond de Rothschild – for the establishment of a Jewish State. He also tried to receive a concession from the Ottoman Empire for Jewish settlement in Eretz Yisrael, and for this purpose met with the Sultan and the Grand Vizier. In 1898 Herzl met the German Kaiser in Jerusalem and proposed to him that the Jews should undertake to rehabilitate the finances of the Ottoman Empire in return for the Sultan foregoing his rule over Eretz Yisrael, and for his agreement to establish an independent Jewish State. His efforts did not bear fruit. The Zionist Movement preceded Herzl, who was not aware of the activity of the "Hovevei Zion" Associations that had been established in Russia at the end of the 19th Century, advocating immigration to Eretz Yisrael and settlement in it. Most of the West European Jews, and even some of the Hovevei Zion in the East and the West, rejected Herzl's plan that appeared to them far-reaching. However, many Hovevei Zion, and the Zionist students in Austria and other states, received his ideas with enthusiasm. "Placing the Jews under one hat will be terribly oppressive labor, even though each one of them has a head, or maybe specifically because of that." (Herzl, Theodore, Diaries 1895-1904 (Hebrew, Volume A), Jerusalem 1997-2001, p. 55) As a result of his contacts with Hovevei Zion, especially in Eastern Europe, Herzl realized that only in Eretz Yisrael - and not in Argentina or any other country - would the Jews wish to establish their state. "The Land of Israel is our unforgettable historic home. Its very name would attract our people with a great and potent force". (Herzl, Theodore, The Jewish State (Hebrew), Jerusalem, 1996 p.27) In August 1897 Herzl convened the First Zionist Congress - the National Assembly of the Jewish People seeking its renaissance - in Basle. At this Congress the Basle program, according to which the goal of Zionism was "to establish a National Home for the Jewish People in Eretz Yisrael, that will be secured on the basis of the Law of Nations", was approved, and the Zionist Organization was established. Herzl chaired the debates in the Congress, and was elected President of the Zionist Organization. He served in this position until his death. "In Basle I established the Jewish State. If I were to say it publicly today, the response would be laughter from all directions. Perhaps in another five years, 50 years at the most, everyone will recognize it". (Herzl, Theodore, Diaries 1895-1904 (Hebrew, Volume A), Jerusalem 1997-2001, p. 482) Herzl chose to hold the Congress in the municipal casino building; On the gate of the building there was a sign saying: "Congress of Zionists", and a Star of David was drawn above. In the years 1897-1901 Herzl acted to establish institutions that would assist in the realization of the Zionist program. At his initiative the Jewish Colonial Trust and the Jewish National Fund were established. "We have no flag. We need one. If one wishes to lead many people, one must raise a banner above their heads". (Herzl, Theodore, The Jewish State (Hebrew), Jerusalem, 1996 p.78) In August 1903, at the Zionist Congress that convened in Basle, Herzl presented the Uganda Plan. He viewed Uganda as a temporary haven for Jewish refugees from Eastern Europe, especially after the Kishinev pogrom. The plan caused unrest and vigorous opposition at the Congress. However, Herzl managed to prevent a split in the movement, and at the closing sitting of the Congress declared in Hebrew: "Im eshkacheh Yerushalayim, tishckah yemini"- If I forget you, O Jerusalsem, may my right hand forget its cunning. Herzl passed away in 1904 in Austria. In August 1949 his remains were moved to Jerusalem and were buried in Mount Herzl, on the basis of a law passed for this purpose. In 2004 the "Binyamin Ze'ev Herzl (Marking his memory and achievements) Law" was passed by the Knesset. According to article 1 of this law its goals are "to bequeath for generations the vision, heritage and achievements of Binyamin Ze`ev Herzl, to mark his memory and lead to the education of future generations and the formulation of the State of Israel, its institutions, goals and image, in accordance with his Zionist vision". Article 10(a) in the law lays down that "Once a year, on 10 Iyar - the birthday of Binyamin Ze'ev Herzl - Herzl Day will be celebrated". Herzl and Zionism 20 Jul 2004 "In Basle I founded the Jewish state... Maybe in five years, certainly in fifty, everyone will realize it.” Herzl at Basle (1898) (Central Zionist Archives) Theodor (Binyamin Ze'ev) Herzl, the father of modern political Zionism, was born in Budapest in 1860. He was educated in the spirit of the German-Jewish Enlightenment of the period, learning to appreciate secular culture. In 1878 the family moved to Vienna, and in 1884 Herzl was awarded a doctorate of law from the University of Vienna. He became a writer, a playwright and a journalist. Herzl became the Paris correspondent of the influential liberal Vienna newspaper Neue Freie Presse. Herzl first encountered the antisemitism that would shape his life and the fate of the Jews in the twentieth century while studying at the University of Vienna (1882). Later, during his stay in Paris as a journalist, he was brought face-to-face with the problem. At the time, he regarded the Jewish problem as a social issue and wrote a drama, The Ghetto (1894), in which assimilation and conversion are rejected as solutions. He hoped that The Ghetto would lead to debate and ultimately to a solution, based on mutual tolerance and respect between Christians and Jews.  To Realize the Dream      Video clip; Size: 3141k     Poster of the 1947 Jubilee of the World Zionist Organization (Central Zionist Archives) Herzl’s book, Der Judenstaat [The Jewish State] (Central Zionist Archives)   In 1894, Captain Alfred Dreyfus, a Jewish officer in the French army, was unjustly accused of treason, mainly because of the prevailing antisemitic atmosphere. Herzl witnessed mobs shouting "Death to the Jews". He resolved that there was only one solution to this antisemitic assault: the mass immigration of Jews to a land that they could call their own. Thus the Dreyfus case became one of the determinants in the genesis of political Zionism. Herzl concluded that antisemitism was a stable and immutable factor in human society, which assimilation did not solve. He mulled over the idea of Jewish sovereignty, and, despite ridicule from Jewish leaders, published Der Judenstaat (The Jewish State) in 1896. Herzl argued that the essence of the Jewish problem was not individual, but national. He declared that the Jews could gain acceptance in the world only if they ceased being a national anomaly. The Jews are one people, he said, and their plight could be transformed into a positive force by the establishment of a Jewish state with the consent of the great powers. He saw the Jewish question as an international political question to be dealt with in the arena of international politics. Herzl proposed a practical program for collecting funds from Jews around the world by an organization which would work towards the practical realization of this goal (this organization, when it was eventually formed, was called the Zionist Organization.) He saw the future state as a model social state, basing his ideas on the European model of the time of a modern enlightened society. It would be neutral and peace-seeking, and secular in nature. Herzl's ideas were met with enthusiasm by the Jewish masses in Eastern Europe, although Jewish leaders were less ardent. Still, Herzl convened and chaired the First Zionist Congress in Basle, Switzerland, on August 29-31, 1897 - the first interterritorial gathering of Jews on a national and secular basis. Here the delegates adopted the Basle Program, the program of the Zionist movement, and declared "Zionism seeks to establish a home for the Jewish people in Palestine secured under public law." At the Congress the Zionist Organization was established as the political arm of the Jewish people, and Herzl was elected its first president. In the same year, Herzl founded the Zionist weekly Die Welt and began activities to obtain a charter for Jewish settlement in the Land of Israel (Eretz Yisrael). Herzl with Zionist delegation en route to Israel (1898) (Israel Government Press Office) After the First Zionist Congress, the movement convened annually at an international Zionist Congress. In 1936 the center of the Zionist movement was transferred to Jerusalem. In 1902, Herzl wrote the Zionist novel, Altneuland (Old New Land), in which he depicted the future Jewish state as a social utopia. He envisioned a new society that was to rise in the Land of Israel on a cooperative basis utilizing science and technology in the development of the Land. He included detailed ideas about how he saw the future state’s political structure, immigration, fund-raising, diplomatic relations, social laws and relations between religion and the state. In Altneuland, the Jewish state was foreseen as a pluralist, advanced society, a “light unto the nations.” This book had a great impact on the Jews of the time and became a symbol of the Zionist vision in the Land of Israel. Herzl with Zionist delegation in Jerusalem (1900) (Israel Government Press Office) Herzl saw the need for encouragement by the great powers of the national aims of the Jewish people. Thus, he traveled to the Land of Israel and Istanbul in 1898 to meet with Kaiser Wilhelm II of Germany and the Sultan of the Ottoman Empire. When these efforts proved fruitless, he turned to Great Britain, and met with Joseph Chamberlain, the British colonial secretary, and others. The only concrete offer he received from the British was the proposal of a Jewish autonomous region in east Africa, in Uganda. The 1903 Kishinev pogrom and the difficult state of Russian Jewry, witnessed firsthand by Herzl during a visit to Russia, had a profound effect on him. He proposed the British Uganda Program to the Sixth Zionist Congress (1903) as a temporary refuge for Russian Jewry in immediate danger. While Herzl made it clear that this program would not affect the ultimate aim of Zionism, a Jewish entity in the Land of Israel, the proposal aroused a storm at the Congress and nearly led to a split in the Zionist movement. The Uganda Program was finally rejected by the Zionist movement at the Seventh Zionist Congress in 1905. Herzl’s Tomb on Mount Herzl in Jerusalem (Central Zionist Archives) Herzl died in 1904 of pneumonia and a weak heart overworked by his incessant efforts on behalf of Zionism. But by then the movement had found its place on the world political map. In 1949, Herzl’s remains were brought to Israel and reinterred on Mount Herzl in Jerusalem. Herzl coined the phrase "If you will, it is no fairytale," which became the motto of the Zionist movement. Although at the time no one could have imagined it, the Zionist movement, just fifty years after the First Zionist Congress, brought about the establishment of the independent State of Israel. The Zionist Congress: From the Diaspora to Israel Herzl at the First Zionist Congress (1897) (Israel Government Press Office) Convening of the 27th Zionist Congress in Israel (1968) (Central Zionist Archives) Zionism (This chapter was taken from “Zionism” (1995) by Professor Benyamin Neuberger.) Zionism is the national movement that espouses repatriation of Jews to their homeland - the Land of Israel - and the resumption of sovereign Jewish life there. Yearning for Zion and Jewish immigration continued throughout the long period of exile, following the Roman conquest and the destruction of the Temple in 70 CE. This yearning took on a new form in the nineteenth century, when modern nationalism, liberalism and emancipation caused the Jews to contend with new questions, which the Zionist movement tried to answer. The Hibbat Zion movement began to coalesce in the second half of the nineteenth century, advocated revival of Jewish life in the Land of Israel, and began establishing agricultural settlements there. But later, Herzl energized and consolidated Zionism into a political movement, convening the First Zionist Congress in 1897. Herzl was the first to bring the Jewish problem to world attention, and make the Jewish people a player in the world political arena. The Zionist movement which developed from his initiative also created organizational, political and economic tools to implement its vision and ideology. The Zionist movement enunciated its goals - a national home for the Jewish people in the Land of Israel - in the Basle Program. Apart from the movements that rejected the idea of national revival, Zionism included diverse groups, from Religious Zionism to Socialist Zionism. All of them worked towards the aim of the Jewish National Home, an enterprise that culminated in the establishment of the State of Israel in 1948. A Modern Rendition of an Ancient Motif The origin of the word "Zionism" is the biblical word "Zion," often used as a synonym for Jerusalem and the Land of Israel (Eretz Yisrael). Zionism is an ideology which expresses the yearning of Jews the world over for their historical homeland - Zion, the Land of Israel. The hope of returning to their homeland was first held by Jews exiled to Babylon some 2,500 years ago - a hope which subsequently became a reality. ("By the waters of Babylon, there we sat down and wept when we remembered Zion." Psalms 137:1). Thus political Zionism, which coalesced in the 19th century, invented neither the concept nor the practice of return. Rather, it appropriated an ancient idea and an ongoing active movement, and adapted them to meet the needs and spirit of the times. The core of the Zionist idea appears in the Declaration of the Establishment of the State of Israel (May 14, 1948), which states, inter alia, that: "The Land of Israel was the birthplace of the Jewish people. Here their spiritual, religious and political identity was shaped. Here they first attained to statehood, created cultural values of national and universal significance and gave to the world the eternal Book of Books. After being forcibly exiled from their land, the people kept faith with it throughout their Dispersion and never ceased to pray and hope for their return to it and for the restoration in it of their political freedom.” The idea of Zionism is based on the long connection between the Jewish people and its land, a link which began almost 4,000 years ago when Abraham settled in Canaan, later known as the Land of Israel. Central to Zionist thought is the concept of the Land of Israel as the historical birthplace of the Jewish people and the belief that Jewish life elsewhere is a life of exile. Moses Hess, in his book Rome and Jerusalem (1844), expresses this idea: "Two periods of time shaped the development of Jewish civilization: the first,aftertheliberationfromEgypt, and the second, the return from Babylon. The third shall come with the redemption from the third exile.” Over centuries in the Diaspora, the Jews maintained a strong and unique relationship with their historical homeland, and manifested their yearning for Zion through rituals and literature. Antisemitism as a Factor in Shaping Zionism While Zionism expresses the historical link binding the Jewish people to the Land of Israel, modern Zionism might not have arisen as an active national movement in the 19th century without contemporary antisemitism preceded by centuries of persecution. Over the centuries, Jews were expelled from almost every European country - Germany and France, Portugal and Spain, England and Wales - a cumulative experience which had a profound impact, especially in the 19th century when Jews had abandoned hope of fundamental change in their lives. Out of this milieu came Jewish leaders who turned to Zionism as a result of the virulent antisemitism in the societies surrounding them. Thus Moses Hess, shaken by the blood libel of Damascus (1844), became the father of Zionist socialism; Leon Pinsker, shocked by the pogroms (1881-1882) which followed the assassination of Czar Alexander II, assumed leadership in the Hibbat Zion movement; and Theodor Herzl, who as a journalist in Paris experienced the venomous antisemitic campaign of the Dreyfus case (1896), organized Zionism into a political movement. The Zionist movement aimed to solve the "Jewish problem," the problem of a perennial minority, a people subjected to repeated pogroms and persecution, a homeless community whose alienness was underscored by discrimination wherever Jews settled. Zionism aspired to deal with this situation by effecting a return to the historical homeland of the Jews - the Land of Israel. In fact, most of the waves of Aliya (mass immigration to the Land of Israel) in the modern age were in direct response to acts of murder and discrimination against Jews. The First Aliya followed pogroms in Russia in the 1880s. The Second Aliya was spurred by the Kishinev pogrom and a string of massacres in the Ukraine and Belorussia at the turn of the century. The Third Aliya occurred after the slaughter of Jews in the Russian civil war. The Fourth Aliya originated in Poland in the 1920s after the Grawski legislation infringed on Jewish economic activity. The Fifth Aliya was composed of German and Austrian Jews fleeing Nazism. David Ben-Gurion declares Israel’s Independence (May 14, 1948) (Israel Government Press Office) After the State of Israel was established in 1948, mass immigrations were still linked to and oppression. Holocaust survivors from Europe, refugees from Arab countries escaping the persecution which followed the establishment of Israel, the remnants of Polish Jewry who fled the country when antisemitism reignited at the time of Gomulka and Muzcar, and the Jews of Russia and other former Soviet republics who feared a new spasm of antisemitism with the breakup of the Soviet Union. The history of the waves of Aliya provides strong proof for the Zionist argument that a Jewish state in the Land of Israel, with a Jewish majority, is the only solution to the “Jewish problem.” Rise of Political Zionism Political Zionism, the national liberation movement of the Jewish people, emerged in the 19th century within the context of the liberal nationalism then sweeping through Europe. Zionism synthesized the two goals of liberal nationalism - liberation and unity - by aiming to free the Jews from hostile and oppressive alien rule and to reestablish Jewish unity by gathering Jewish exiles from the four corners of the world to the Jewish homeland. The rise of Zionism as a political movement was also a response to the failure of the Haskalah (the Jewish Enlightenment) to solve the "Jewish problem." According to Zionist doctrine, the reason for this failure was that personal emancipation and equality were impossible without national emancipation and equality, since national problems require national solutions. The Zionist national solution was the establishment of a Jewish national state with a Jewish majority in the historical homeland, thus realizing the Jewish people's right to self-determination. Zionism did not consider the "normalization" of the Jewish condition contrary to universal aims and values. It advocated the right of every people on earth to its own home, and argued that only a sovereign people could become an equal member of the family of nations. Zionism: A Pluralistic Movement Although Zionism was basically a political movement aspiring to a return to the Jewish homeland with freedom, independence, statehood and security for the Jewish people, it also promoted a reassertion of Jewish culture. An important element in this reawakening was the revival of Hebrew, long restricted to liturgy and literature, as a living national language, for use in government and the military, education and science, the market and the street. Like any other nationalism, Zionism interrelated with other ideologies, resulting in the formation of Zionist currents and subcurrents. The combination of nationalism and liberalism gave birth to liberal Zionism; the integration of socialism gave rise to socialist Zionism; the blending of Zionism with deep religious faith resulted in religious Zionism; and the influence of European nationalism inspired a rightist-nationalist faction. In this respect, Zionism has been no different from other nationalisms which also espouse various liberal, traditional, socialist (leftist) and conservative (rightist) leanings. Zionism and Arab Nationalism Most of the founders of Zionism knew that Palestine (the Land of Israel) had an Arab population (though some spoke naively of "a land without a people for a people without a land"). Still, only few regarded the Arab presence as a real obstacle to the fulfillmentofZionism.At that time in the late 19th century, Arab nationalism did not yet exist in any form, and the Arab population of Palestine was sparse and apolitical. Many Zionist leaders believed that since the local community was relatively small, friction between it and the returning Jews could be avoided; they were also convinced that the subsequent development of the country would benefit both peoples, thus earning Arab endorsement and cooperation. However, these hopes were not fulfilled. Contrary to the declared positions and expectations of the Zionist ideologists who had aspired to achieve their aims by peaceful means and cooperation, the renewed Jewish presence in the Land met with militant Arab opposition. For some time many Zionists found it hard to understand and accept the depth and intensity of the dispute, which became in fact a clash between two peoples both regarding the country as their own - the Jews by virtue of their historical and spiritual connection, and the Arabs because of their centuries-long presence in the country. During the years 1936-1947, the struggle over the Land of Israel grew more intense. Arab opposition became more extreme with the increased growth and development of the Jewish community. At the same time, the Zionist movement felt it necessary to increase immigration and develop the country's economic infrastructure, in order to save as many Jews as possible from the Nazi inferno in Europe. The unavoidable clash between the Jews and the Arabs brought the UN to recommend, on November 29, 1947, the establishment of two states in the area west of the Jordan River - one Jewish and one Arab. The Jews accepted the resolution; the Arabs rejected it. On May 14, 1948, in accordance with the UN resolution of November 1947, the State of Israel was established. The State of Israel: From Dream to Realization Zionism into the 21st century Herzl addressing the Zionist Congress in Basle (Israel Government Press Office) The Knesset (Israel’s Parliament) in session (Yoav Loeff) The establishment of the State of Israel marked the realization of the Zionist goal of attaining an internationally recognized, legally secured home for the Jewish people in its historic homeland, where Jews would be free from persecution and able to develop their own lives and identity. Since 1948, Zionism has seen its task as continuing to encourage the "ingathering of the exiles," which at times has called for extraordinary efforts to rescue endangered (physically and spiritually) Jewish communities. It also strives to preserve the unity and continuity of the Jewish people as well as to focus on the centrality of Israel in Jewish life everywhere. Down through the centuries, the desire for the restoration of the Jewish people in the Land of Israel has been a thread binding the Jewish people together. Jews around the world accept Zionism as a fundamental tenet of Judaism, support the State of Israel as the basic realization of Zionism and are enriched culturally, socially and spiritually by the fact of Israel - a member of the family of nations and a vibrant, creative accomplishment of the Jewish spirit.   ebay844

  • Condition: Very good condition. Perfectly clean. Tightly bound. Hardly used. ( Pls look at scan for accurate AS IS images )
  • Religion: Judaism
  • Country/Region of Manufacture: Israel

PicClick Insights - 1940 Palestina HERZL ÁLBUM DE POSTALES DE FOTOS judío Israel TEL AVIV hebreo JUDAICA PicClick Exclusivo

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