The question in which the Jews were interested was first of all that of their position in Palestine, as well as in the whole of the Turkish Empire. According to the wording of the treaty the Jews were excluded from the general guarantee and the immunities of the “Rajahs” under the protection of the contracting powers. But, on the other hand, all the rights hitherto granted by the Sultan to his Christian subjects had been extended to the Jews as well; and it was clear that, if Turkey understood her position rightly, this would also be her future policy, seeing that it was in her interest not to create dissatisfaction among a large and loyal body by refusing to one section of non-Mohammedans what had been conceded to another, and thus alienating the only non-Mohammedan section of the population which did not entertain sentiments of revenge, and the only section which was capable of neutralizing any possible machinations on the part of other sections.
The war having on the one hand raised very considerably the prices of provisions, and on the other hand cut off the supplies obtained by the Palestinian Jews in times of peace from those countries in which the masses of Jews reside, an awful famine broke out in the Holy Land, and affected most severely all those who had hitherto depended for their livelihood upon the small pittances doled out to them by the Jews in foreign countries. A pitiable cry of distress was raised in the East and resounded throughout the Western world. Now the right time had arrived. “We find”, wrote Dr. Abraham Benisch[¹] (1811–1878), “no other parallel in Jewish history to it save that offered by some of the events narrated in the books of Ezra (fl. 3413 a.m.) and Nehemiah (fl. 3426 a.m.). The generous Abdul-Medjed has his prototype in the God-fearing Cyrus (ob. 529 b.c.e.); and the pious affection for brethren and country, the devotion and patriotism then kindling in the bosoms of patriots on the shores of the Euphrates have transferred their seat to the banks of the Thames. So far God’s blessing had rested upon the work. But Rome was not built in a day, nor is a nation regenerated within a few years.”
[¹] Jewish Chronicle, March 21, 1856, p. 524.
Needless to say, the reference here was to the regeneration of the Jewish nation in Palestine. But for this purpose safety and full security were wanted—the very problem with which modern Zionism was confronted, and which was answered by the Basle programme of 1897. “The Jew, it is true, may now sow and plant. But will he also be permitted to reap? Will not the wild son of the desert trample down and carry off the crop even before it is ripe for the sickle? The Sultan may emancipate his Jewish subjects in the Holy Land, but, in order to be enabled to reap any benefit from the boon conceded, he must give them a government strong enough to protect life and property. The mighty arm of justice must repress lawlessness and strike down the wrong-doer.... Will the Porte as easily be able to establish in Palestine a strong government as it was to bless her with liberal institutions? This is another question which time, and time alone, can answer, and yet upon the reply thereto the success of the agricultural scheme for the Palestinian Jews must depend entirely.”
No doubt 1856 offered a great opportunity, had the legal guarantees been available and the Jews prepared. Unfortunately these essential conditions did not yet obtain at that time, and no practical result was achieved.
The Rev. William Henry Johnstone, Chaplain of Addiscombe, and an author of several theological works, preached the Restoration of Israel to the Holy Land:—
“If political events are hastening a crisis, when it may be desirable to consider what is to be done with Palestine, it behoves the Jews to take earnest heed to their duty.... It is not an extravagant supposition that Palestine may be placed within the grasp of its ancient owners....” “In one matter I feel that the Jews have just reason to complain of many Christians. The Divine Law, of which they have been the guardians, has never been repealed. Jehovah gave it, and Jehovah has never taken it away.” “For the present I waive all consideration of Scriptural predictions. But, without any reference to the Bible, it must be clear to all that the residence of Israel in the Holy Land would be fraught with the greatest blessings to mankind. The Jews, though now scattered over the entire habitable globe, are united by every national tie,... They have connections with all large towns; they possess the moving spring of modern industry and enterprise; and they are renowned for vigour and intelligence. They have that gift, also, which no other nation had since the dispersion of Babel,—they can converse with all people in their own languages. They have naturally, what the apostolic Christians received by miraculous interposition, the gift of tongues. They may, therefore, not only undo the work of Babel, but may carry on the work of the apostles.”[¹]
[¹] Israel in the World: or, The Mission of the Hebrews to the great military monarchies. By William Henry Johnstone, M.A.,... Illustrated with a map. London: ... 1844. (pp. viii., 193–195.)
Another religious writer gave poetical expression to this idea.
Arise, great God! and let thy grace