The simplicity and modesty of the truly great man showed themselves in all that Herzl conceived and achieved. He was a man of vast knowledge, of irresistible logic, a brilliant writer and a great artist; but in Jewish affairs he was a homo novus. He was almost ignorant of Jewish learning, of Jewish literature, even of Zionism before his time. During a discussion on Jewish culture at one of the Zionist Congresses, he frankly admitted that he did not know exactly what “Jewish culture” meant. But he was the embodiment of the old Jewish genius, a re-incarnation of those times when there were Jewish heroes, kings and statesmen. It was hardly necessary for him to plead for the ideal of “Jewish culture,” because his personality supplied the argument required. His high-minded disinterestedness, his unselfish devotion, his unceasing self-sacrifice, his magnificent energy, his wonderful gift of seizing opportunities for the furtherance of his great ideal, his high sense of duty, his sincere kindness and modesty of heart, marked him out to be the first Zionist leader in the Diaspora.
The depth, tenderness and sincerity of the love he bore his nation, his passionate yearning for the achievement of the great object before him—these found expression in every word he uttered and every action he undertook. These noble sentiments, together with the magnetism of his personality, accounted for his tremendous influence over so large a section of modern Jewry. He sacrificed his whole being and all his possessions in furtherance of the ideal which he faithfully upheld, satisfied with the prospect of bringing his people gradually nearer the sacred goal of their wanderings.
Elliott and Fry
Dr. Max Simon Nordau
Dr. Max Simon Nordau, a son of Rabbi Gabriel Südfeld of Krotoschin, already at that time a writer of international reputation, was one of the first to respond when Herzl started the Zionist movement; and he was practically second to Herzl in building up the organization. These two men came to be looked upon as the natural leaders and the foremost representatives of the new Zionism. Nordau was Herzl’s faithful friend and assistant from the commencement. He placed his genius, his enthusiasm and his powerful eloquence at the service of the Zionist idea and organization. His authority and influence in the propaganda of Zionism became the most powerful and influential force in the movement. Nothing could surpass the overwhelming logic and the admirable spirit of his speeches, pamphlets, essays and articles. From the very beginning he played the part of a great leader with splendid confidence, inspiration, and dignity. No Zionist has exercised a stronger or a loftier influence by sheer strength of character and sound judgment. No orator or writer in modern times has so forcibly portrayed the great tragedy of his people as he has done in his memorable speeches at the Zionist Congresses, and none has voiced so eloquently the claims and hopes of his nation. He had always a message to deliver, and delivered it always effectively. He helped to make Zionism a world-wide movement, with an appeal not only to the Jewish people but also to other nations. His forcible eloquence and untiring zeal in the service of Zionism are generally known. Nor does his public activity exhaust his services to the cause. He gave much useful advice to Herzl, who never undertook anything of importance in Zionist politics without consulting him. Nordau exercised enormous influence during the whole period of Herzl’s and Wolffsohn’s presidency, and is still doing so at the present moment. A man of great literary and journalistic achievement, with extensive associations and wide interests, a champion of all great causes of humanity and justice, zealously engaged in various domains of human thought, he has always placed his time, his pen, and his matchless eloquence at the service of Zionism.
Herzl fathomed the causes of the sufferings of his people, and saw a radical solution of the Jewish problem of two thousand years in the national regeneration of the Jew. Like his great predecessor Pinsker, he thought at first that it was immaterial where the proposed Jewish centre was situated. He had then no opportunity of knowing the real feeling of the Jewish people on this point. When he tested that feeling he quickly discovered that Palestine was the only possible country. Wishing to see a Jewish centre established, and knowing that elsewhere it was impossible, because contrary to history and tradition, he concentrated his efforts on Palestine, and although he realized the difficulties more than anyone else, he remained till the day of his death (notwithstanding the East African scheme, which he considered only from the point of view of preparation for Palestine) a convinced and ardent Palestinian.
To repopulate this ancient country, to make it a centre of human civilization, was his object. He did not think that the solution of the problem lay in emigration per se. He saw that, however carefully emigration was carried out, the result in the long run must be a mere shifting from place to place. Colonization on a large scale, in any territory that might be found for the purpose, taking no account of the historic national sentiment of the Jewish people, and lacking the attractiveness necessary to make it more than a philanthropic scheme, cannot solve the problem. And philanthropy will not solve the Jewish question. Zionism alone—the Jewish National Movement—seeks to grapple with the Jewish question effectually once and for all. It proposes to establish for the Jewish people a secure and recognized national home in Palestine—the land to which the Jew during two thousand years of exile has never relinquished his moral claim.
While providing a refuge for oppressed Jews from other lands, a home in Palestine would become a centre for the Jews throughout the world, thereby raising their status everywhere, and saving them from the degradation to which they are now constantly subjected, merely because they are Jews. Such a plan has a spiritual appeal, and rallies to its aid such energy, enthusiasm and driving power as no scheme of colonization in any other country would ever command. And in spite of the contention of the different philanthropic Jewish societies that the immediate needs of the Jewish masses are best satisfied by improving their condition in the countries in which they live and by offering them opportunities of emigrating to other countries, it was felt in all quarters where intense Jewish feeling was still alive that the new vision of Herzl must not be allowed to fade away.
This new Zionism differs widely from all Jewish philanthropic efforts. It was based not on charity, but on an appreciation of history—political, economic, social and ethical. It proposed the rebuilding of a nation and the repopulating of a country. It meant a logical and morally satisfactory solution of the general Jewish problem. It was not a measure for the moment, but an achievement for the benefit of untold generations. It did not profit merely the poverty-stricken or persecuted section of our people, but affected the whole of Jewry by a complete change in its position. It taught again the old lesson that no Jew, conscious of his duty towards the unborn generations of his people, should ever lose sight of the fact that Palestine, and Palestine alone, is the country to which he has a historic claim for all time, that in the old country of his ancestors, and there alone, it is possible to work out his people’s destiny, and that nothing short of this ideal can be accepted.