Jewish suffering can only be removed by removing its cause. We must cease to be strangers in every land of the globe, and establish ourselves in a country where we ourselves may be the landlords. Such a country can only be our ancient fatherland, Palestine, which belongs to us by the right of history. "We must undertake the colonization of Palestine on so comprehensive a scale that in the course of one century the Jews may be able to leave inhospitable Europe almost entirely and settle in the land of our forefathers to which we are legally entitled."
These thoughts, expounded with that simplified logic which will strike certain types of mind as incontrovertible, were fully attuned to the sentiments of the Jewish masses which were standing with "girded loins," ready for their exodus from, the new Egypt. The emigration societies formed in the beginning of 1882 counted in their ranks many advocates of Palestinian colonization. Bitter literary feuds were waged between the "Americans" and "Palestinians." A young poet, Simon Frug[1], composed the following enthusiastic exodus march, which he prefaced by the biblical verse "Speak unto the children of Israel, that they go forward" (Ex. 14.15):
[Footnote 1: He became later a celebrated poet in Russian and Yiddish.
He died in 1916.]
Thine eyes are keen, thy feet are strong, thy staff is firm—
why then, my nation,
Dost thou on the road stop and droop, thy gray head
lost in contemplation?
Look up and see: in numerous bands
Thy sons return from all the lands.
Forward then march, through a sea of sorrow,
Through a chain of tortures, towards the dawn of the
morrow!
Forward—to the strains of the song of days gone by!
For future ages like thunder to us cry:
"Arise, my people, from thy grave,
And live once more, a nation free and brave!"
And in our ears songs of a new life ring,
And hymns of triumph the storms to as sing.
This march voiced the sentiments of those who dreamed of the Promised
Land—whether it be on the shores of the Jordan or on the banks of the
Mississippi.
2. PINSKER'S "AUTOEMANCIPATION"
The conception of emigration as a means of national rejuvenation, which had sprung to life amidst the "thunder and lightning" of the pogroms, found a thoughtful exponent in the person of Dr. Leon Pinsker, a prominent communal worker in Odessa, who had at one time looked to assimilation as promising a solution of the Jewish problem. In his pamphlet "Autoemancipation" (published in September, 1882), which is marked by profound thinking, Pinsker vividly describes the mental agony experienced by him at the sight of the physical slavery of the Jewry of Russia and the spiritual slavery of the emancipated Jewry of Western Europe. To him the Jewish people in the Diaspora is not a living nation, but rather the ghost of a nation, haunting the globe and scaring all living national organisms. The salvation of Judaism can only be brought about by transforming this ghost into a real being, by re-establishing the Jewish people upon a territory of its own which might be obtained through the common endeavor of Jewry and through international Jewish co-operation in some convenient part of the globe, be it Palestine or America. Such is the way of Jewish autoemancipation, in contradistinction from the civic emancipation, which had been bestowed by the dominant nationalities upon the Jews as an act of grace and which does not safeguard them against anti-Semitism and the humiliating position of second-rate citizens. The Jewish people can be restored, if, instead of many places of refuge scattered all over the globe, it will be concentrated in one politically guaranteed place of refuge. For this purpose a general Jewish congress ought to be called which should be entrusted with the financial and political issues involved in the plan. The present generation must take the first step towards this national restoration; posterity will do the rest.
Pinsker's pamphlet, which was written in German and printed abroad [1] with the intention of appealing to the Jews of Western Europe, failed to produce any effect upon that assimilated section of the Jewish people. In Russia, however, it became the catechism of the "Love of Zion" movement and eventually of Zionism and Territorialism. The theory expounded in Pinsker's pamphlet made a strong appeal to the Russian Jews, not only on account of its close reasoning but also because it gave powerful utterance to that pessimistic frame of mind which seemed to have seized upon them all. Its weakest point lay in the fact that it rested on a wrong historic premise and on a narrow definition of the term "nation" in the sense of a territorial and political organism. Pinaker seems to have overlooked that the Jews of the Diaspora, taken as a whole, have not ceased to form a nation, though of a type of its own, and that in modern political history nations of this "cultural" complexion have appeared on the scene more and more frequently.
[Footnote 1: The first edition appeared in Berlin, in 1882. It bears the sub-title: "An Appeal to his Brethren by a Russian Jew," It was published anonymously.]
Lacking a definite practical foundation, Pinsker's doctrine could not but accomodate itself to the Palestinian colonization movement, although its insignificant dimensions were entirely out of proportion to the far-reaching plans conceived by the author of "Autoemancipation." Lilienblum and Pinsker were joined by the old nationalist Smolenskin and the former assimilator Levanda. Ha-Shahar and ha-Melitx in Hebrew and the Razsvyet in Russian became the literary vehicles of the new movement. In opposition to these tendencies, the Voskhod of St. Petersburg[1] reflected the ideas of the progressive Russian-Jewish intelligenzia, and defended their old position which was that of civil emancipation and inner Jewish reforms. In the middle between these two extremes stood the Russian weekly Russki Yevrey ("The Russian Jew"), in St. Petersburg, and the Hebrew weekly ha-Tzefirah ("The Dawn"), in Warsaw, voicing the moderate views of the Haskalah period, with a decided bent towards the nationalistic movement.