If the civilized world really intends to make an end of war, then, also, this war against the Jews must not be overlooked. It is a war in time of peace, a war that has not the heroic character of a struggle between two opponents equal in arms, but the character of a systematic and brutal oppression of the weak by the strong.
That is the problem of the rights of the Jews in the countries of the Diaspora!
Some sophists have, in their speculative, casuistical way, evolved a strange doctrine. They assert, that when the Jews surrender their claims to the land of Israel, when they deny their own nationality, then they will “receive rights.” Pedants and arm-chair theorists as they are, they paint in their luxurious imagination a picture that recalls the classical example of Paris with the apple: in one hand, Palestine; in the other, rights in the Diaspora. And as they point to this picture, they cry out to the Jews: Choose! One or the other!
Such pictures may please children, but not grown-up men—since children are innocent and do not understand the laws of logic. There are no two kinds of truth, nor of justice, only one. If justice is done to us, then our right to Palestine will be recognized, and we shall also be left in peace in the Diaspora.
Be assured the Land of Israel will not injure our situation in the Diaspora. Only Zionism, not self-betrayal, is calculated to lend us authority and prestige in the world. Avoid the old error, avoid renunciation, stand true to your flag, to righteousness, like men!
We are asked, What are your politics? Others say that politics should be indeed excluded. Zionism must be only either colonization or a spiritual movement. We must be Zionists in colonization, in the spirit, and in religion. In what each says, there is some truth. The error lies only in the fact that in each of these assertions, a partial truth claims to represent the whole truth. Zionism is not a part; it is the totality, the sum, the synthesis of these efforts.
However little Zionists wish to enter into politics they cannot close their eyes to the fact that Zionism is—at least, in part—a political problem. However spiritual its arguments, its origins and its motives may be, however metaphysical its aims may be, and however much its methods may accordingly strive to remain pure, [♦]nevertheless, it is concerned with the problem of people desiring to settle in a particular country, under a particular form of social life. They, consequently, have to strive for a certain degree of political self-government, whether it be high or low, and thus they must come into relations with other groups and states already in existence, already formed, already in possession and having rights. The boundaries of rights will have to be drawn up, and these will soon become frontiers of existing spheres of influences, and these again, later on, will need to grow to new forms. Even if Zionism should devote itself entirely and with absolute exclusiveness to spiritual matters, its centre of colonization will have a political aspect, which must be developed as such. It is a good thing that the war has thrust political temptations upon Zionism. Nothing can become of greater advantage to it, than that it should always grow more clearly conscious of being something practical, the creator of life, of being conditioned and limited by frontiers, and not that it should simply fill the rôle of redressing grievances from a single point.
[♦] “neverthless” replaced with “nevertheless”
The Zionist policy must always be controlled by the national idea. Great changes will arise in the political situation in the world, the extent of which cannot as yet be surveyed in detail. But one thing is already certain; the national, the historical idea will be victorious. The people that suffer most, the small and weak people, must weigh on the scales of the coming changes in proportion not only to their physical strength, but also to their moral strength, and in proportion to the intensity of their will-power and self-determination—and this will-power and this self-determination, although at all times needing and capable of development, develops most rapidly under the influence of such moments as the present. The first preliminary condition for political success, therefore, is self-determination and will-power. The first and most important political task is the awakening of will-power. Only then commences the policy of finding support in the outer world. And under this head we know of one policy only, namely, truth—absolute and unconditional truth. Out of love for it Zionists desire to be just to all men, even to their opponents. This may be disagreeable to short-sighted people, but it does not trouble Zionists. Should truth beckon in one direction and the greatest successes in the other, Zionists should without a moment’s hesitation choose rather the former and exclaim, “Away with falsehood.” Only truth can be of service to us; wherever any shadow whatsoever falls upon that, there can be no place for us.
No cause that is unjust, even if at the first glance it appears to bring immediate help, and is advanced by people who wish us well, is worthy of Zionist support, and, likewise, every righteous cause, even though it appears to be against us, and is put forward by people who are indifferent and even opposed to us, is deserving of our support. For high above the plans dictated by benevolence or malice, stands the loftiest cause which so rules it that injustice cannot help Zionism, and that justice, on the contrary, must help it.