A Solution to the Jewish Question
Theodore Herzl
I have been asked to lay my scheme in a few words before the readers of the Jewish Chronicle. This I will endeavor to do, although in this brief and rapid account, I run the risk of being misunderstood. My first and incomplete exposition will probably be scoffed at by Jews. The bad and foolish way we ridicule one another is a survival of slavish habits contracted by us during centuries of oppression. A free man sees nothing to laugh at in himself, and allows no one to laugh at him.
I therefore address my first words to those Jews who are strong and free of spirit. They shall form my earliest audience, and they will one day, I. hope, become my friends. I am introducing no new idea; on the contrary, it is a very old one. It is a universal idea and therein lies its power—old as the people, which never, even in the time of bitterest calamity, ceased to cherish it. This is the restoration of the Jewish State.
Theodore Herzl
I have been asked to lay my scheme in a few words before the readers of the Jewish Chronicle. This I will endeavor to do, although in this brief and rapid account, I run the risk of being misunderstood. My first and incomplete exposition will probably be scoffed at by Jews. The bad and foolish way we ridicule one another is a survival of slavish habits contracted by us during centuries of oppression. A free man sees nothing to laugh at in himself, and allows no one to laugh at him.
I therefore address my first words to those Jews who are strong and free of spirit. They shall form my earliest audience, and they will one day, I. hope, become my friends. I am introducing no new idea; on the contrary, it is a very old one. It is a universal idea and therein lies its power—old as the people, which never, even in the time of bitterest calamity, ceased to cherish it. This is the restoration of the Jewish State.
(יא) וְהָיָ֣ה ׀ בַּיּ֣וֹם הַה֗וּא יוֹסִ֨יף אֲדֹנָ֤י ׀ שֵׁנִית֙ יָד֔וֹ לִקְנ֖וֹת אֶת־שְׁאָ֣ר עַמּ֑וֹ אֲשֶׁ֣ר יִשָּׁאֵר֩ מֵֽאַשּׁ֨וּר וּמִמִּצְרַ֜יִם וּמִפַּתְר֣וֹס וּמִכּ֗וּשׁ וּמֵעֵילָ֤ם וּמִשִּׁנְעָר֙ וּמֵ֣חֲמָ֔ת וּמֵֽאִיֵּ֖י הַיָּֽם׃ (יב) וְנָשָׂ֥א נֵס֙ לַגּוֹיִ֔ם וְאָסַ֖ף נִדְחֵ֣י יִשְׂרָאֵ֑ל וּנְפֻצ֤וֹת יְהוּדָה֙ יְקַבֵּ֔ץ מֵאַרְבַּ֖ע כַּנְפ֥וֹת הָאָֽרֶץ׃
(11) In that day, my Lord will apply His hand again to redeeming the other part of His people from Assyria—as also from Egypt, Pathros, Nubia, Elam, Shinar, Hamath, and the coastlands.
(12) He will hold up a signal to the nations
And assemble the banished of Israel,
And gather the dispersed of Judah
From the four corners of the earth.
(12) He will hold up a signal to the nations
And assemble the banished of Israel,
And gather the dispersed of Judah
From the four corners of the earth.
(א) תְּקַע בְּשׁוֹפָר גָּדוֹל לְחֵרוּתֵֽנוּ וְשָׂא נֵס לְקַבֵּץ גָּלֻיּוֹתֵֽינוּ וְקַבְּ֒צֵֽנוּ יַֽחַד מֵאַרְבַּע כַּנְפוֹת הָאָֽרֶץ: בָּרוּךְ אַתָּה יְהֹוָה מְקַבֵּץ נִדְחֵי עַמּוֹ יִשְׂרָאֵל:
(1) Sound the great shofar for our liberty, and raise a banner to gather our exiles, and gather us together from the four corners of the earth. Blessed are You, Adonoy, Gatherer of the dispersed of His people Israel.
A Solution to the Jewish Question (Continued)
It is remarkable that we Jews should have dreamt this kingly dream all through the long night of our history. Now day is dawning. We need only rub the sleep out of our eyes, stretch our limbs, and convert the dream into a reality. Though neither prophet nor visionary, I confess I cherish the hope and belief that the Jewish people will one day be fixed by a splendid enthusiasm. For the present, however, l would appeal in calm words to the common sense of men of practical judgment and of modern culture. A subsequent task will be to seek out the less favored, to teach and to inspire them. This latter task I cannot undertake alone. I shall take my part in it, in the ranks of those friends and fellow workers whom I am endeavoring to arouse and unite for a common cause. I do not say 'my adherents’ for that would be making the movement a personal one, and consequently absurd and contemptible from the outset. No, it is a national movement, and it will be a glorious one, if kept unsullied by the taint of personal desires, though these desires took no other form than political ambition. We, who are the first to inaugurate this movement, will scarcely live to see its glorious close; but the inauguration of it is enough to bring a noble kind of happiness into our lives. We shall plant for our children in the same way as our fathers preserved the tradition for us. Our lives represent but a moment in the permanent duration of our people. The moment has its duties.
It is remarkable that we Jews should have dreamt this kingly dream all through the long night of our history. Now day is dawning. We need only rub the sleep out of our eyes, stretch our limbs, and convert the dream into a reality. Though neither prophet nor visionary, I confess I cherish the hope and belief that the Jewish people will one day be fixed by a splendid enthusiasm. For the present, however, l would appeal in calm words to the common sense of men of practical judgment and of modern culture. A subsequent task will be to seek out the less favored, to teach and to inspire them. This latter task I cannot undertake alone. I shall take my part in it, in the ranks of those friends and fellow workers whom I am endeavoring to arouse and unite for a common cause. I do not say 'my adherents’ for that would be making the movement a personal one, and consequently absurd and contemptible from the outset. No, it is a national movement, and it will be a glorious one, if kept unsullied by the taint of personal desires, though these desires took no other form than political ambition. We, who are the first to inaugurate this movement, will scarcely live to see its glorious close; but the inauguration of it is enough to bring a noble kind of happiness into our lives. We shall plant for our children in the same way as our fathers preserved the tradition for us. Our lives represent but a moment in the permanent duration of our people. The moment has its duties.
יוֹמָא חַד הֲוָה אָזֵל בְּאוֹרְחָא, חַזְיֵיהּ לְהָהוּא גַּבְרָא דַּהֲוָה נָטַע חָרוּבָא, אֲמַר לֵיהּ: הַאי, עַד כַּמָּה שְׁנִין טָעֵין? אֲמַר לֵיהּ: עַד שִׁבְעִין שְׁנִין. אֲמַר לֵיהּ: פְּשִׁיטָא לָךְ דְּחָיֵית שִׁבְעִין שְׁנִין? אֲמַר לֵיהּ הַאי גַּבְרָא: עָלְמָא בְּחָרוּבָא אַשְׁכַּחְתֵּיהּ. כִּי הֵיכִי דִּשְׁתַלוּ לִי אֲבָהָתִי — שְׁתַלִי נָמֵי לִבְרָאִי.
One day, he was walking along the road when he saw a certain man planting a carob tree. Ḥoni said to him: This tree, after how many years will it bear fruit? The man said to him: It will not produce fruit until seventy years have passed. Ḥoni said to him: Is it obvious to you that you will live seventy years, that you expect to benefit from this tree? He said to him: That man himself found a world full of carob trees. Just as my ancestors planted for me, I too am planting for my descendants.
A Solution to the Jewish Question (Continued)
Two phenomena arrest our attention by reason of the consequences with which they are fraught. One, the higher culture; the other, the profound barbarism of our day. I have intentionally put this statement in the form of a paradox. By high culture, I mean the marvelous development of all mechanical contrivances for making the forces of nature serve man's purposes. By profound barbarism, I mean antisemitism...
The Jewish Question still exists. It would be foolish to deny it. It exists wherever Jews live in perceptible numbers. Where it does not yet exist, it will be brought by Jews in the course of their migrations. We naturally move to those places where we are not persecuted, and there our presence soon produces persecution. This is true in every country, and will remain true even in those most highly civilized. France itself is no exception till the Jewish Question finds a solution on a political basis. I believe that I understand. antisemitism, which is in reality a highly complex movement. I consider it from a Jewish standpoint, yet without fear or hatred. I believe that I can see what elements there are in it of vulgar sport, of common trade, of jealousy, of inherited prejudice, of religious intolerance, and also of legitimate self-defense.
Only an ignorant man would mistake modern antisemitism for an exact repetition of the Jew-baiting of the past. The two may have a few points of resemblance, but the main current of the movement has now changed. In the principal countries where antisemitism prevails, it does so as the result of the emancipation of the Jews. When civilized nations awoke to the inhumanity of exclusive legislation, and enfranchised us, our enfranchisement came too late. For we had, curiously enough, developed while in the Ghetto into bourgeois people, and we stepped out of it only to enter into fierce competition with the middle classes... It is a national question which can only be solved by making it a political world-question to be discussed and controlled by the nations of the civilised world in council.
Two phenomena arrest our attention by reason of the consequences with which they are fraught. One, the higher culture; the other, the profound barbarism of our day. I have intentionally put this statement in the form of a paradox. By high culture, I mean the marvelous development of all mechanical contrivances for making the forces of nature serve man's purposes. By profound barbarism, I mean antisemitism...
The Jewish Question still exists. It would be foolish to deny it. It exists wherever Jews live in perceptible numbers. Where it does not yet exist, it will be brought by Jews in the course of their migrations. We naturally move to those places where we are not persecuted, and there our presence soon produces persecution. This is true in every country, and will remain true even in those most highly civilized. France itself is no exception till the Jewish Question finds a solution on a political basis. I believe that I understand. antisemitism, which is in reality a highly complex movement. I consider it from a Jewish standpoint, yet without fear or hatred. I believe that I can see what elements there are in it of vulgar sport, of common trade, of jealousy, of inherited prejudice, of religious intolerance, and also of legitimate self-defense.
Only an ignorant man would mistake modern antisemitism for an exact repetition of the Jew-baiting of the past. The two may have a few points of resemblance, but the main current of the movement has now changed. In the principal countries where antisemitism prevails, it does so as the result of the emancipation of the Jews. When civilized nations awoke to the inhumanity of exclusive legislation, and enfranchised us, our enfranchisement came too late. For we had, curiously enough, developed while in the Ghetto into bourgeois people, and we stepped out of it only to enter into fierce competition with the middle classes... It is a national question which can only be solved by making it a political world-question to be discussed and controlled by the nations of the civilised world in council.
J'accuse, excerpts
Emile Zola
Mousier Le President,
Permit me, in gratitude for the kind reception which you one day gave me...
...what a splash of mud has been cast on your name - I had almost said your reign - by this abominable Dreyfus affair! A court martial has just dared to acquit an Esterhazy, thus giving a last blow to all truth and justice. It is done; France bears the mark on her cheek, and history will write that it was possible under your presidency for such a social crime to be committed...
These then, Mousieur le President, are the facts which explain how a judicial error could be committed; and the moral proofs, the wealthy position of Dreyus, the absence of motives; his continual cry of innocence, finish in showing him to have been a victim of the extraordinary imagination of Commandant du Paty de Clam, of his clerical surroundings, of the hunt after "dirty Jews," which dishonours our era..."
Emile Zola
Mousier Le President,
Permit me, in gratitude for the kind reception which you one day gave me...
...what a splash of mud has been cast on your name - I had almost said your reign - by this abominable Dreyfus affair! A court martial has just dared to acquit an Esterhazy, thus giving a last blow to all truth and justice. It is done; France bears the mark on her cheek, and history will write that it was possible under your presidency for such a social crime to be committed...
These then, Mousieur le President, are the facts which explain how a judicial error could be committed; and the moral proofs, the wealthy position of Dreyus, the absence of motives; his continual cry of innocence, finish in showing him to have been a victim of the extraordinary imagination of Commandant du Paty de Clam, of his clerical surroundings, of the hunt after "dirty Jews," which dishonours our era..."
Jew In The Modern World
page 354
The Dreyfus affair... most profoundly affected were the Jews themselves. The confidence of Jews in the liberal order was severely shaken. that such an affair could occur in France, the cradle of modern democracy, stunned many. The fact that a public - not just the riffraff - schooled for over a century in the principles of "liberty, equality, and fraternity" - could still contemptuously regard Dreyfus, an utterly assimilated Jews, as an outsider seemed to prove that assimilation was no defense against antisemitism.
page 354
The Dreyfus affair... most profoundly affected were the Jews themselves. The confidence of Jews in the liberal order was severely shaken. that such an affair could occur in France, the cradle of modern democracy, stunned many. The fact that a public - not just the riffraff - schooled for over a century in the principles of "liberty, equality, and fraternity" - could still contemptuously regard Dreyfus, an utterly assimilated Jews, as an outsider seemed to prove that assimilation was no defense against antisemitism.
A Solution to the Jewish Question (Continued)
We are one people--One People. We have honestly striven everywhere to merge ourselves in the social life of surrounding communities, and to preserve only the faith of our fathers. It has not been permitted to us. In vain we are loyal patriots, in some places our loyalty running to extremes; in vain do we make the same sacrifices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land in science and art, or her wealth by trade and commerce. In countries where we have lived for centuries we are still cried down as strangers; and often by those whose ancestors were not yet domiciled in the land where Jews had already made experience of suffering. Yet, in spite of all, we are loyal subject, loyal as the Huguenots, who were forced to emigrate. If we could only be left in peace…
We are one people—our enemies have made us one in our despite, as repeatedly happens in history. Distress binds us together, and thus united, we suddenly discover our strength. Yes, we are strong enough to form a state, and a model state. We possess all human and material resources necessary for the purpose,… The whole matter is in essence perfectly simple, as it must necessarily be if it is to come within the comprehension of all.
Let the sovereignty be granted us over a portion of the globe large enough to satisfy the requirements of the nation, the rest we shall manage for ourselves. Of course, I fully expect that each word of this sentence, and each letter of each word, will be torn to tatters by scoffers and doubters. I advise them to do the thing cautiously, if they are themselves sensitive to ridicule. The creation of a new state has in it nothing ridiculous or impossible. We have, in our day, witnessed the process in connection with nations which were not in the bulk of the middle class, but poor, less educate and therefore weaker than ourselves, The governments of all countries, scourged by antisemitism, will serve their own interests, in assisting us to obtain the sovereignty we want. These governments will be all the more willing to meet us half-way, seeing that the movement I suggest is not likely to bring about any economic crisis. Such crises, as must follow everywhere as a natural consequence of Jew-baiting, will rather be prevented by the carrying out of my plan. For I propose an inner migration of Christians into the parts slowly and systematically evacuated by Jews. If we are not merely suffered to do what I ask, but are actually helped, we shall be able to effect a transfer of property from Jews to Christians in a manner so peaceable and on so extensive a scale as has never been known in the annals of history.
We are one people--One People. We have honestly striven everywhere to merge ourselves in the social life of surrounding communities, and to preserve only the faith of our fathers. It has not been permitted to us. In vain we are loyal patriots, in some places our loyalty running to extremes; in vain do we make the same sacrifices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land in science and art, or her wealth by trade and commerce. In countries where we have lived for centuries we are still cried down as strangers; and often by those whose ancestors were not yet domiciled in the land where Jews had already made experience of suffering. Yet, in spite of all, we are loyal subject, loyal as the Huguenots, who were forced to emigrate. If we could only be left in peace…
We are one people—our enemies have made us one in our despite, as repeatedly happens in history. Distress binds us together, and thus united, we suddenly discover our strength. Yes, we are strong enough to form a state, and a model state. We possess all human and material resources necessary for the purpose,… The whole matter is in essence perfectly simple, as it must necessarily be if it is to come within the comprehension of all.
Let the sovereignty be granted us over a portion of the globe large enough to satisfy the requirements of the nation, the rest we shall manage for ourselves. Of course, I fully expect that each word of this sentence, and each letter of each word, will be torn to tatters by scoffers and doubters. I advise them to do the thing cautiously, if they are themselves sensitive to ridicule. The creation of a new state has in it nothing ridiculous or impossible. We have, in our day, witnessed the process in connection with nations which were not in the bulk of the middle class, but poor, less educate and therefore weaker than ourselves, The governments of all countries, scourged by antisemitism, will serve their own interests, in assisting us to obtain the sovereignty we want. These governments will be all the more willing to meet us half-way, seeing that the movement I suggest is not likely to bring about any economic crisis. Such crises, as must follow everywhere as a natural consequence of Jew-baiting, will rather be prevented by the carrying out of my plan. For I propose an inner migration of Christians into the parts slowly and systematically evacuated by Jews. If we are not merely suffered to do what I ask, but are actually helped, we shall be able to effect a transfer of property from Jews to Christians in a manner so peaceable and on so extensive a scale as has never been known in the annals of history.
The Parisian Sanhedrin (April 1807)
We therefore declare that the divine Law, the precious heritage of our ancestors, contains within itself dispositions which are political and dispositions where are religious: that the religious dispositions are, by their nature, absolute and independent of circumstances and of the age; that this does not hold true of the political dispositions, that is to say, of the dispositions which were taken for the government of the people of Israel in Palestine when it possessed its own kings, pontiffs and magistrates; that these political dispositions are no longer applicable, since Israel no longer forms a nation..."
We therefore declare that the divine Law, the precious heritage of our ancestors, contains within itself dispositions which are political and dispositions where are religious: that the religious dispositions are, by their nature, absolute and independent of circumstances and of the age; that this does not hold true of the political dispositions, that is to say, of the dispositions which were taken for the government of the people of Israel in Palestine when it possessed its own kings, pontiffs and magistrates; that these political dispositions are no longer applicable, since Israel no longer forms a nation..."
שכל ישראל ערבים זה בזה
All Israel is responsible for one another.
A Solution to the Jewish Question (Continued)
Everything must be carried out with due consideration for acquired rights and with absolute conformity to law, without compulsion, openly and by light of day, under the supervision of authority and the control of public opinion...
Our clergy, on whom I most especially call, will devote their energies to the service of this idea. They must, however, clearly understand from the outset, that we do not mean to found a theocracy, but a tolerant modern civil state. We shall, however, rebuild the Temple in glorious remembrance of the faith of our fathers. We shall unroll the new banner of Judaism — a banner bearing seven stars on a white field. The white field symbolizes our pure new life, the seven stars, the seven golden hours of a working-day. For we shall march into the Promised Land carrying the badge of labour.
Let all of you who will join us fall in behind our flag [and] fight for our cause with voice and pen and deed. I count on all our ambitious young men, who are now debarred from making progress elsewhere....
Everything must be carried out with due consideration for acquired rights and with absolute conformity to law, without compulsion, openly and by light of day, under the supervision of authority and the control of public opinion...
Our clergy, on whom I most especially call, will devote their energies to the service of this idea. They must, however, clearly understand from the outset, that we do not mean to found a theocracy, but a tolerant modern civil state. We shall, however, rebuild the Temple in glorious remembrance of the faith of our fathers. We shall unroll the new banner of Judaism — a banner bearing seven stars on a white field. The white field symbolizes our pure new life, the seven stars, the seven golden hours of a working-day. For we shall march into the Promised Land carrying the badge of labour.
Let all of you who will join us fall in behind our flag [and] fight for our cause with voice and pen and deed. I count on all our ambitious young men, who are now debarred from making progress elsewhere....
(א) שִׁ֥יר הַֽמַּעֲל֗וֹת לִשְׁלֹ֫מֹ֥ה אִם־יְהֹוָ֤ה ׀ לֹא־יִבְנֶ֬ה בַ֗יִת שָׁ֤וְא עָמְל֣וּ בוֹנָ֣יו בּ֑וֹ אִם־יְהֹוָ֥ה לֹא־יִשְׁמׇר־עִ֝֗יר שָׁ֤וְא ׀ שָׁקַ֬ד שׁוֹמֵֽר׃
(1) A song of ascents. Of Solomon. Unless the LORD builds the house, its builders labor in vain on it; unless the LORD watches over the city, the watchman keeps vigil in vain.
(ד) וְאִם יַעֲמֹד מֶלֶךְ מִבֵּית דָּוִד הוֹגֶה בַּתּוֹרָה וְעוֹסֵק בְּמִצְוֹת כְּדָוִד אָבִיו. כְּפִי תּוֹרָה שֶׁבִּכְתָב וְשֶׁבְּעַל פֶּה. וְיָכֹף כָּל יִשְׂרָאֵל לֵילֵךְ בָּהּ וּלְחַזֵּק בִּדְקָהּ. וְיִלָּחֵם מִלְחֲמוֹת ה'. הֲרֵי זֶה בְּחֶזְקַת שֶׁהוּא מָשִׁיחַ. (אִם עָשָׂה וְהִצְלִיחַ וּבָנָה מִקְדָּשׁ בִּמְקוֹמוֹ וְקִבֵּץ נִדְחֵי יִשְׂרָאֵל הֲרֵי זֶה מָשִׁיחַ בְּוַדַּאי. וִיתַקֵּן אֶת הָעוֹלָם כֻּלּוֹ לַעֲבֹד אֶת ה' בְּיַחַד שֶׁנֶּאֱמַר כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם ה' וּלְעָבְדוֹ שְׁכֶם אֶחָד):
(4) Now, if a king should arise from the House of David who is versed in Torah and engages in Commandments, as did David his forefather, in accordance with both the Written and the Oral Torahs, and he enjoins all of Israel to follow in its ways and encourages them to repair its breaches, and he fights the Wars of G-d (i.e. he defends Israel), then he may be presumed to be the Messiah. If he succeeds in his efforts and defeats the enemies around and builds the Sanctuary in its proper place and gathers the dispersed of Israel, he is definitely the Messiah.
A Solution to the Jewish Question (Continued)
Thus we also need a "gestor" [manager] to direct this Jewish political cause... The "gestor" of the Jews must be a union of several persons for the purpose, a body corporate... We cannot journey out of Mitzrayim (Egypt) today in the primitive fashion of ancient times. We must previously obtain an accurate account of our number and strength.
My pamphlet [The Jewish State] will open a general discussion on the Jewish Question. Friends and enemies will take part in it, but it will no longer, I hope, take the form either of violent abuse or of sentimental vindication, but of a debate, practical, large, earnest, and political. The Society of Jews will gather all available information from statesmen, parliaments, Jewish communities and societies, from speeches, letters and meetings, from newspapers and books. It will thus find out for the first time whether Jews really wish to go to the Promised Land, and whether they ought to go there. Every Jewish community in the world will send contributions to the Society towards a comprehensive collection of Jewish statistics. Further tasks, such as investigation by experts of the new country and its natural resources, planning of joint migration and settlement, preliminary work for legislation and administration, etc., must be judiciously evolved out of the original scheme. In short, the Society of Jews will be the nucleus of our public organizations…
Thus we also need a "gestor" [manager] to direct this Jewish political cause... The "gestor" of the Jews must be a union of several persons for the purpose, a body corporate... We cannot journey out of Mitzrayim (Egypt) today in the primitive fashion of ancient times. We must previously obtain an accurate account of our number and strength.
My pamphlet [The Jewish State] will open a general discussion on the Jewish Question. Friends and enemies will take part in it, but it will no longer, I hope, take the form either of violent abuse or of sentimental vindication, but of a debate, practical, large, earnest, and political. The Society of Jews will gather all available information from statesmen, parliaments, Jewish communities and societies, from speeches, letters and meetings, from newspapers and books. It will thus find out for the first time whether Jews really wish to go to the Promised Land, and whether they ought to go there. Every Jewish community in the world will send contributions to the Society towards a comprehensive collection of Jewish statistics. Further tasks, such as investigation by experts of the new country and its natural resources, planning of joint migration and settlement, preliminary work for legislation and administration, etc., must be judiciously evolved out of the original scheme. In short, the Society of Jews will be the nucleus of our public organizations…
(א) וַיְדַבֵּ֨ר יְהֹוָ֧ה אֶל־מֹשֶׁ֛ה בְּמִדְבַּ֥ר סִינַ֖י בְּאֹ֣הֶל מוֹעֵ֑ד בְּאֶחָד֩ לַחֹ֨דֶשׁ הַשֵּׁנִ֜י בַּשָּׁנָ֣ה הַשֵּׁנִ֗ית לְצֵאתָ֛ם מֵאֶ֥רֶץ מִצְרַ֖יִם לֵאמֹֽר׃ (ב) שְׂא֗וּ אֶת־רֹאשׁ֙ כׇּל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֔ל לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם בְּמִסְפַּ֣ר שֵׁמ֔וֹת כׇּל־זָכָ֖ר לְגֻלְגְּלֹתָֽם׃ (ג) מִבֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָמַ֔עְלָה כׇּל־יֹצֵ֥א צָבָ֖א בְּיִשְׂרָאֵ֑ל תִּפְקְד֥וּ אֹתָ֛ם לְצִבְאֹתָ֖ם אַתָּ֥ה וְאַהֲרֹֽן׃
(1) On the first day of the second month, in the second year following the exodus from the land of Egypt, the LORD spoke to Moses in the wilderness of Sinai, in the Tent of Meeting, saying: (2) Take a census of the whole Israelite community by the clans of its ancestral houses,-a listing the names, every male, head by head. (3) You and Aaron shall record them by their groups, from the age of twenty years up, all those in Israel who are able to bear arms.
A Solution to the Jewish Question (Continued)
Shall we choose [the] Argentine [Republic] or Palestine? Will we take what is given us and what is selected by Jewish public opinion? Argentina is one of the most fertile countries in the world, extends over a vast area and has a sparse population. The Argentine Republic would derive considerable profit from the cession of a portion of its territory in us. The present infiltration of Jews has certainly produced some friction, and it would be necessary to enlighten the Republic on the intrinsic differences of our new movement.
Palestine is our ever-memorable historic home. The very name of Palestine would attract our people with a force of extraordinary potency. Supposing His Majesty the Sultan were to give us Palestine, we could in return pledge ourselves to regulate the whole finances of Turkey. There we should also form a portion of the rampart of Europe against Asia, an outpost of civilization as opposed to barbarism. We should remain a neutral state in intimate connection with the whole of Europe, which would guarantee our continued existence. The sanctuaries of Christendom would be safeguarded by assigning to them an extra-territorial status, such as is well known to the law of nations. We should form a guard of honor about these sanctuaries, answering for the fulfillment of this duty with our existence. This guard of honor would be the great symbol of the solution of the Jewish Question after nearly nineteen centuries of Jewish suffering....
Shall we choose [the] Argentine [Republic] or Palestine? Will we take what is given us and what is selected by Jewish public opinion? Argentina is one of the most fertile countries in the world, extends over a vast area and has a sparse population. The Argentine Republic would derive considerable profit from the cession of a portion of its territory in us. The present infiltration of Jews has certainly produced some friction, and it would be necessary to enlighten the Republic on the intrinsic differences of our new movement.
Palestine is our ever-memorable historic home. The very name of Palestine would attract our people with a force of extraordinary potency. Supposing His Majesty the Sultan were to give us Palestine, we could in return pledge ourselves to regulate the whole finances of Turkey. There we should also form a portion of the rampart of Europe against Asia, an outpost of civilization as opposed to barbarism. We should remain a neutral state in intimate connection with the whole of Europe, which would guarantee our continued existence. The sanctuaries of Christendom would be safeguarded by assigning to them an extra-territorial status, such as is well known to the law of nations. We should form a guard of honor about these sanctuaries, answering for the fulfillment of this duty with our existence. This guard of honor would be the great symbol of the solution of the Jewish Question after nearly nineteen centuries of Jewish suffering....
לבי במזרח
יהודה הלוי
يهوذا اللاوي
לִבִּי בְמִזְרָח וְאָנֹכִי בְּסוֹף מַעֲרָב
אֵיךְ אֶטְעֲמָה אֵת אֲשֶׁר אֹכַל וְאֵיךְ יֶעֱרָב
אֵיכָה אֲשַׁלֵּם נְדָרַי וָאֱסָרַי, בְּעוֹד
צִיּוֹן בְּחֶבֶל אֱדוֹם וַאֲנִי בְּכֶבֶל עֲרָב
יֵקַל בְּעֵינַי עֲזֹב כָּל טוּב סְפָרַד, כְּמוֹ
יֵקַר בְּעֵינַי רְאוֹת עַפְרוֹת דְּבִיר נֶחֱרָב.
My Heart Is In The East
By Yehuda HaLevi
Translated by A.Z. Foreman
My heart is in the east,
and the rest of me at the edge of the west.
How can I taste the food I eat?
How can it give me pleasure?
How can I keep my promise now,
or fulfill the vows I've made
While Zion remains in the Cross's reign1,
and I in Arab chains?
With pleasure I would leave behind
all the good things of Spain,
If only I could gaze
on the dust of our ruined Holy Place.
Note:
1- The poet had made a vow to leave Spain behind and journey to Jerusalem, which was at the time held by the Crusaders. The Crusaders, when they took the city of Jerusalem in 1099, had forbidden Jews to reside there.
A Solution to the Jewish Question (Continued)
I know full well that in bringing forward a very old idea in a new form, I am laying myself open to derision and to every kind of attack. Gentler spirits will call my idea Utopian. But what is the difference between a Utopian scheme and a possible one? A Utopian scheme may be a piece of cleverly combined mechanism, lacking only the requisite force to set it in motion; a possible scheme on the other hand rests on a known and existent propelling force.
The force we need is created in us by antisemitism. Some people will say that what I am doing is to kindle antisemitism afresh. This is not true, for antisemitism would continue to increase, irrespective of my project, so long as the causes of its growth are not removed. Others will tremble for their goods and chattels, and professional business interests.
I know full well that in bringing forward a very old idea in a new form, I am laying myself open to derision and to every kind of attack. Gentler spirits will call my idea Utopian. But what is the difference between a Utopian scheme and a possible one? A Utopian scheme may be a piece of cleverly combined mechanism, lacking only the requisite force to set it in motion; a possible scheme on the other hand rests on a known and existent propelling force.
The force we need is created in us by antisemitism. Some people will say that what I am doing is to kindle antisemitism afresh. This is not true, for antisemitism would continue to increase, irrespective of my project, so long as the causes of its growth are not removed. Others will tremble for their goods and chattels, and professional business interests.
(ג) וְשָׁפַ֗ט בֵּ֚ין עַמִּ֣ים רַבִּ֔ים וְהוֹכִ֛יחַ לְגוֹיִ֥ם עֲצֻמִ֖ים עַד־רָח֑וֹק וְכִתְּת֨וּ חַרְבֹתֵיהֶ֜ם לְאִתִּ֗ים וַחֲנִיתֹֽתֵיהֶם֙ לְמַזְמֵר֔וֹת לֹֽא־יִשְׂא֞וּ גּ֤וֹי אֶל־גּוֹי֙ חֶ֔רֶב וְלֹא־יִלְמְד֥וּן ע֖וֹד מִלְחָמָֽה׃ (ד) וְיָשְׁב֗וּ אִ֣ישׁ תַּ֧חַת גַּפְנ֛וֹ וְתַ֥חַת תְּאֵנָת֖וֹ וְאֵ֣ין מַחֲרִ֑יד כִּי־פִ֛י יְהֹוָ֥ה צְבָא֖וֹת דִּבֵּֽר׃
(3) Thus He will judge among the many peoples, And arbitrate for the multitude of nations, However distant; And they shall beat their swords into plowshares And their spears into pruning hooks. Nation shall not take up Sword against nation; They shall never again know war; (4) But every man shall sit Under his grapevine or fig tree With no one to disturb him. For it was the LORD of Hosts who spoke.
(יט) וישא מתתיהו את קולו ויאמר. (כ) אם אמנם יסורו כל עבדי המלך גוי גוי מאלוהיו וישמעון לקולו להמיר את חוקות אבותיהם. (כא) לא כן אנכי ומשפחתי, כי לא נסור ימין ושמאל מאחרי חוקות אבותינו. (כב) חלילה לנו לשוב ממצוות ה' אלוהינו ולהפר בריתו אתנו.
(19) Then Mattathias answered and spake with a loud voice, (20) Though all the nations that are under the king’s dominion obey him, and fall away every one from the religion of their fathers, and give consent to his commandments: (21) Yet will I and my sons and my brethren walk in the covenant of our fathers. (22) God forbid that we should forsake the law and the ordinances.
A Solution to the Jewish Question (Continued)
What form of constitution shall we have? I am inclined to an aristocratic republic, although I am an ardent monarchist in my own country. Our history has been too long interrupted for us to attempt direct continuity of the ancient constitutional forms without exposing ourselves to the charge of absurdity.
What language shall we speak? Every man can preserve the language in which his thoughts are at home. Switzerland offers us an example of the possibility of a federation of tongues. We shall remain there in the new country what we now are here, and shall never cease to cherish the memory of the native land out of which we have been driven.
What form of constitution shall we have? I am inclined to an aristocratic republic, although I am an ardent monarchist in my own country. Our history has been too long interrupted for us to attempt direct continuity of the ancient constitutional forms without exposing ourselves to the charge of absurdity.
What language shall we speak? Every man can preserve the language in which his thoughts are at home. Switzerland offers us an example of the possibility of a federation of tongues. We shall remain there in the new country what we now are here, and shall never cease to cherish the memory of the native land out of which we have been driven.
(ד) וַיִּֽתְקַבְּצ֔וּ כֹּ֖ל זִקְנֵ֣י יִשְׂרָאֵ֑ל וַיָּבֹ֥אוּ אֶל־שְׁמוּאֵ֖ל הָרָמָֽתָה׃ (ה) וַיֹּאמְר֣וּ אֵלָ֗יו הִנֵּה֙ אַתָּ֣ה זָקַ֔נְתָּ וּבָנֶ֕יךָ לֹ֥א הָלְכ֖וּ בִּדְרָכֶ֑יךָ עַתָּ֗ה שִֽׂימָה־לָּ֥נוּ מֶ֛לֶךְ לְשׇׁפְטֵ֖נוּ כְּכׇל־הַגּוֹיִֽם׃ (ו) וַיֵּ֤רַע הַדָּבָר֙ בְּעֵינֵ֣י שְׁמוּאֵ֔ל כַּאֲשֶׁ֣ר אָֽמְר֔וּ תְּנָה־לָּ֥נוּ מֶ֖לֶךְ לְשׇׁפְטֵ֑נוּ וַיִּתְפַּלֵּ֥ל שְׁמוּאֵ֖ל אֶל־יְהֹוָֽה׃ {פ} (ז) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־שְׁמוּאֵ֔ל שְׁמַע֙ בְּק֣וֹל הָעָ֔ם לְכֹ֥ל אֲשֶׁר־יֹאמְר֖וּ אֵלֶ֑יךָ כִּ֣י לֹ֤א אֹֽתְךָ֙ מָאָ֔סוּ כִּי־אֹתִ֥י מָאֲס֖וּ מִמְּלֹ֥ךְ עֲלֵיהֶֽם׃
(4) All the elders of Israel assembled and came to Samuel at Ramah, (5) and they said to him, “You have grown old, and your sons have not followed your ways. Therefore appoint a king for us, to govern us like all other nations.” (6) Samuel was displeased that they said “Give us a king to govern us.” Samuel prayed to the LORD, (7) and the LORD replied to Samuel, “Heed the demand of the people in everything they say to you. For it is not you that they have rejected; it is Me they have rejected as their king.
(יח) וְשַׂמְתֶּם֙ אֶת־דְּבָרַ֣י אֵ֔לֶּה עַל־לְבַבְכֶ֖ם וְעַֽל־נַפְשְׁכֶ֑ם וּקְשַׁרְתֶּ֨ם אֹתָ֤ם לְאוֹת֙ עַל־יֶדְכֶ֔ם וְהָי֥וּ לְטוֹטָפֹ֖ת בֵּ֥ין עֵינֵיכֶֽם׃ (יט) וְלִמַּדְתֶּ֥ם אֹתָ֛ם אֶת־בְּנֵיכֶ֖ם לְדַבֵּ֣ר בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃ (כ) וּכְתַבְתָּ֛ם עַל־מְזוּז֥וֹת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃
(18) Therefore impress these My words upon your very heart: bind them as a sign on your hand and let them serve as a symbol on your forehead, (19) and teach them to your children—reciting them when you stay at home and when you are away, when you lie down and when you get up; (20) and inscribe them on the doorposts of your house and on your gates
(א) ולמדתם אותם את בניכם לדבר בם - בניכם ולא בנותיכם, דברי ר' יוסי בן עקביא: מכאן אמרו: כשהתינוק מתחיל לדבר אביו מדבר עמו לשון הקודש ומלמדו תורה, ואם אין מדבר עמו לשון הקודש ואינו מלמדו תורה - ראוי לו כאלו קוברו; שנ' ולמדתם אותם את בניכם לדבר בם; אם למדתם אותם את בניכם - ירבו ימיכם וימי בניכם, ואם לאו - יקצרו ימיכם, שכך דברי תורה נדרשים מכלל לאו אתה שומע הן, ומכלל הן לאו:
"And you shall teach them to your children to recite them": When a child begins to speak, his father should speak to him in the holy tongue and teach him Torah...
A Solution to the Jewish Question (Continued)
People will say that I am furnishing our enemies with weapons. This is also untrue, for my proposal can only be carried out with the free consent of a majority of Jews. Individuals, or even powerful bodies of Jews, might be attacked, but governments will take no action against the collective nation. The equal right of Jews before the law cannot be withdrawn where they have once been conceded, for their withdrawal would immediately drive all Jews, rich and poor alike, into the ranks of the revolutionary party. Even under present conditions the first official violation of Jewish liberties invariably brings about an economic crisis. The weapons used against us cut the hands that wield them. Meantime, hatred grows apace.
People will say that I am furnishing our enemies with weapons. This is also untrue, for my proposal can only be carried out with the free consent of a majority of Jews. Individuals, or even powerful bodies of Jews, might be attacked, but governments will take no action against the collective nation. The equal right of Jews before the law cannot be withdrawn where they have once been conceded, for their withdrawal would immediately drive all Jews, rich and poor alike, into the ranks of the revolutionary party. Even under present conditions the first official violation of Jewish liberties invariably brings about an economic crisis. The weapons used against us cut the hands that wield them. Meantime, hatred grows apace.
(א) וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־אַבְרָ֔ם לֶךְ־לְךָ֛ מֵאַרְצְךָ֥ וּמִמּֽוֹלַדְתְּךָ֖ וּמִבֵּ֣ית אָבִ֑יךָ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר אַרְאֶֽךָּ׃ (ב) וְאֶֽעֶשְׂךָ֙ לְג֣וֹי גָּד֔וֹל וַאֲבָ֣רֶכְךָ֔ וַאֲגַדְּלָ֖ה שְׁמֶ֑ךָ וֶהְיֵ֖ה בְּרָכָֽה׃ (ג) וַאֲבָֽרְכָה֙ מְבָ֣רְכֶ֔יךָ וּמְקַלֶּלְךָ֖ אָאֹ֑ר וְנִבְרְכ֣וּ בְךָ֔ כֹּ֖ל מִשְׁפְּחֹ֥ת הָאֲדָמָֽה׃
(1) The LORD said to Abram, “Go forth from your native land and from your father’s house to the land that I will show you. (2) I will make of you a great nation, And I will bless you; I will make your name great, And you shall be a blessing. (3) I will bless those who bless you And curse him that curses you; And all the families of the earth Shall bless themselves by you.”
A Solution to the Jewish Question (Continued)
Again, it will be said that our enterprise is hopeless, because, even if we obtain the land with the supremacy over it, the poorest Jews only will go there. But it is precisely the poorest whom we need at first. Only desperados make good conquerors. The rich and well-to-do will follow later, when they will find the new country as pleasant as the old, or ever pleasanter…
But we can do nothing without the enthusiasm of our own nation. The idea must make its way into the most distant miserable holes where our people dwell. They will awaken from gloomy brooding. For into their lives will come a new significance. Let each of them but think of himself, and what vast proportions the movement must assume! And what glory awaits those who fight unselfishly for the cause! A wondrous generation of Jews will spring into existence. The Maccabeans will rise again.
And so it will be: It is the poor and the simple who do not know what power man already exercises over the forces of nature, it is just these who will have the firmest faith in the new message. For these have never lost the hope of the Promised Land. This is my message, fellow Jews! Neither fable nor fraud! Every man may test its truth for himself, for every man will carry with him a portion of the Promised Land—one in his head, another in his arms, another in his acquired possessions. We shall live at last as free men, on our own soil, and die peacefully in our own home.
Again, it will be said that our enterprise is hopeless, because, even if we obtain the land with the supremacy over it, the poorest Jews only will go there. But it is precisely the poorest whom we need at first. Only desperados make good conquerors. The rich and well-to-do will follow later, when they will find the new country as pleasant as the old, or ever pleasanter…
But we can do nothing without the enthusiasm of our own nation. The idea must make its way into the most distant miserable holes where our people dwell. They will awaken from gloomy brooding. For into their lives will come a new significance. Let each of them but think of himself, and what vast proportions the movement must assume! And what glory awaits those who fight unselfishly for the cause! A wondrous generation of Jews will spring into existence. The Maccabeans will rise again.
And so it will be: It is the poor and the simple who do not know what power man already exercises over the forces of nature, it is just these who will have the firmest faith in the new message. For these have never lost the hope of the Promised Land. This is my message, fellow Jews! Neither fable nor fraud! Every man may test its truth for himself, for every man will carry with him a portion of the Promised Land—one in his head, another in his arms, another in his acquired possessions. We shall live at last as free men, on our own soil, and die peacefully in our own home.
(א) הָיְתָ֣ה עָלַי֮ יַד־יְהֹוָה֒ וַיּוֹצִאֵ֤נִֽי בְר֙וּחַ֙ יְהֹוָ֔ה וַיְנִיחֵ֖נִי בְּת֣וֹךְ הַבִּקְעָ֑ה וְהִ֖יא מְלֵאָ֥ה עֲצָמֽוֹת׃ (ב) וְהֶעֱבִירַ֥נִי עֲלֵיהֶ֖ם סָבִ֣יב ׀ סָבִ֑יב וְהִנֵּ֨ה רַבּ֤וֹת מְאֹד֙ עַל־פְּנֵ֣י הַבִּקְעָ֔ה וְהִנֵּ֖ה יְבֵשׁ֥וֹת מְאֹֽד׃ (ג) וַיֹּ֣אמֶר אֵלַ֔י בֶּן־אָדָ֕ם הֲתִֽחְיֶ֖ינָה הָעֲצָמ֣וֹת הָאֵ֑לֶּה וָאֹמַ֕ר אֲדֹנָ֥י יֱהֹוִ֖ה אַתָּ֥ה יָדָֽעְתָּ׃ (ד) וַיֹּ֣אמֶר אֵלַ֔י הִנָּבֵ֖א עַל־הָעֲצָמ֣וֹת הָאֵ֑לֶּה וְאָמַרְתָּ֣ אֲלֵיהֶ֔ם הָֽעֲצָמוֹת֙ הַיְבֵשׁ֔וֹת שִׁמְע֖וּ דְּבַר־יְהֹוָֽה׃ (ה) כֹּ֤ה אָמַר֙ אֲדֹנָ֣י יֱהֹוִ֔ה לָעֲצָמ֖וֹת הָאֵ֑לֶּה הִנֵּ֨ה אֲנִ֜י מֵבִ֥יא בָכֶ֛ם ר֖וּחַ וִחְיִיתֶֽם׃ (ו) וְנָתַתִּי֩ עֲלֵיכֶ֨ם גִּידִ֜ים וְֽהַעֲלֵתִ֧י עֲלֵיכֶ֣ם בָּשָׂ֗ר וְקָרַמְתִּ֤י עֲלֵיכֶם֙ ע֔וֹר וְנָתַתִּ֥י בָכֶ֛ם ר֖וּחַ וִחְיִיתֶ֑ם וִידַעְתֶּ֖ם כִּֽי־אֲנִ֥י יְהֹוָֽה׃ (ז) וְנִבֵּ֖אתִי כַּאֲשֶׁ֣ר צֻוֵּ֑יתִי וַֽיְהִי־ק֤וֹל כְּהִנָּֽבְאִי֙ וְהִנֵּה־רַ֔עַשׁ וַתִּקְרְב֣וּ עֲצָמ֔וֹת עֶ֖צֶם אֶל־עַצְמֽוֹ׃ (ח) וְרָאִ֜יתִי וְהִנֵּֽה־עֲלֵיהֶ֤ם גִּדִים֙ וּבָשָׂ֣ר עָלָ֔ה וַיִּקְרַ֧ם עֲלֵיהֶ֛ם ע֖וֹר מִלְמָ֑עְלָה וְר֖וּחַ אֵ֥ין בָּהֶֽם׃ (ט) וַיֹּ֣אמֶר אֵלַ֔י הִנָּבֵ֖א אֶל־הָר֑וּחַ הִנָּבֵ֣א בֶן־אָ֠דָ֠ם וְאָמַרְתָּ֨ אֶל־הָר֜וּחַ {ס} כֹּה־אָמַ֣ר ׀ אֲדֹנָ֣י יֱהֹוִ֗ה מֵאַרְבַּ֤ע רוּחוֹת֙ בֹּ֣אִי הָר֔וּחַ וּפְחִ֛י בַּהֲרוּגִ֥ים הָאֵ֖לֶּה וְיִֽחְיֽוּ׃ (י) וְהִנַּבֵּ֖אתִי כַּאֲשֶׁ֣ר צִוָּ֑נִי וַתָּבוֹא֩ בָהֶ֨ם הָר֜וּחַ וַיִּֽחְי֗וּ וַיַּֽעַמְדוּ֙ עַל־רַגְלֵיהֶ֔ם חַ֖יִל גָּד֥וֹל מְאֹד־מְאֹֽד׃ (יא) וַיֹּ֘אמֶר֮ אֵלַי֒ בֶּן־אָדָ֕ם הָעֲצָמ֣וֹת הָאֵ֔לֶּה כׇּל־בֵּ֥ית יִשְׂרָאֵ֖ל הֵ֑מָּה הִנֵּ֣ה אֹמְרִ֗ים יָבְשׁ֧וּ עַצְמוֹתֵ֛ינוּ וְאָבְדָ֥ה תִקְוָתֵ֖נוּ נִגְזַ֥רְנוּ לָֽנוּ׃ (יב) לָכֵן֩ הִנָּבֵ֨א וְאָמַרְתָּ֜ אֲלֵיהֶ֗ם כֹּה־אָמַר֮ אֲדֹנָ֣י יֱהֹוִה֒ הִנֵּה֩ אֲנִ֨י פֹתֵ֜חַ אֶת־קִבְרֽוֹתֵיכֶ֗ם וְהַעֲלֵיתִ֥י אֶתְכֶ֛ם מִקִּבְרוֹתֵיכֶ֖ם עַמִּ֑י וְהֵבֵאתִ֥י אֶתְכֶ֖ם אֶל־אַדְמַ֥ת יִשְׂרָאֵֽל׃ (יג) וִידַעְתֶּ֖ם כִּֽי־אֲנִ֣י יְהֹוָ֑ה בְּפִתְחִ֣י אֶת־קִבְרֽוֹתֵיכֶ֗ם וּבְהַעֲלוֹתִ֥י אֶתְכֶ֛ם מִקִּבְרוֹתֵיכֶ֖ם עַמִּֽי׃ (יד) וְנָתַתִּ֨י רוּחִ֤י בָכֶם֙ וִחְיִיתֶ֔ם וְהִנַּחְתִּ֥י אֶתְכֶ֖ם עַל־אַדְמַתְכֶ֑ם וִידַעְתֶּ֞ם כִּֽי־אֲנִ֧י יְהֹוָ֛ה דִּבַּ֥רְתִּי וְעָשִׂ֖יתִי נְאֻם־יְהֹוָֽה׃ {פ}
(1) The hand of the LORD came upon me. He took me out by the spirit of the LORD and set me down in the valley. It was full of bones. (2) He led me all around them; there were very many of them spread over the valley, and they were very dry. (3) He said to me, “O mortal, can these bones live again?” I replied, “O Lord GOD, only You know.” (4) And He said to me, “Prophesy over these bones and say to them: O dry bones, hear the word of the LORD! (5) Thus said the Lord GOD to these bones: I will cause breath to enter you and you shall live again. (6) I will lay sinews upon you, and cover you with flesh, and form skin over you. And I will put breath into you, and you shall live again. And you shall know that I am the LORD!” (7) I prophesied as I had been commanded. And while I was prophesying, suddenly there was a sound of rattling, and the bones came together, bone to matching bone. (8) I looked, and there were sinews on them, and flesh had grown, and skin had formed over them; but there was no breath in them. (9) Then He said to me, “Prophesy to the breath, prophesy, O mortal! Say to the breath: Thus said the Lord GOD: Come, O breath, from the four winds, and breathe into these slain, that they may live again.” (10) I prophesied as He commanded me. The breath entered them, and they came to life and stood up on their feet, a vast multitude. (11) And He said to me, “O mortal, these bones are the whole House of Israel. They say, ‘Our bones are dried up, our hope is gone; we are doomed.’ (12) Prophesy, therefore, and say to them: Thus said the Lord GOD: I am going to open your graves and lift you out of the graves, O My people, and bring you to the land of Israel. (13) You shall know, O My people, that I am the LORD, when I have opened your graves and lifted you out of your graves. (14) I will put My breath into you and you shall live again, and I will set you upon your own soil. Then you shall know that I the LORD have spoken and have acted”—declares the LORD.
Stefan Zweig (Austrian Writer, 1881-1942)
It was a strange day that day in July, unforgettable to everyone who witnessed it. Suddenly, from every station, from every train, day and night, from every region, from every port, they arrived and came in their thousands. Jews from western and eastern Europe, Russian and Turkish Jews, from every district and every remote hamlet, they flowed into the city, the shock of the bad news still on their faces. And the truth that had been obscured for so long by dissents and gossip was now revealed to us in all its might—that this man who is now being laid to rest was the leader of a great movement. Suddenly, Vienna is learning that it was no ordinary writer or poet who has died, but one of those people who shape ideas, the like of whom appear so rarely on the stages of history. A terrible pain has cut through the hearts of an entire nation, and for the first time I have come to realize how much courage and hope this singular man has instilled in the world by means of his vision.
It was a strange day that day in July, unforgettable to everyone who witnessed it. Suddenly, from every station, from every train, day and night, from every region, from every port, they arrived and came in their thousands. Jews from western and eastern Europe, Russian and Turkish Jews, from every district and every remote hamlet, they flowed into the city, the shock of the bad news still on their faces. And the truth that had been obscured for so long by dissents and gossip was now revealed to us in all its might—that this man who is now being laid to rest was the leader of a great movement. Suddenly, Vienna is learning that it was no ordinary writer or poet who has died, but one of those people who shape ideas, the like of whom appear so rarely on the stages of history. A terrible pain has cut through the hearts of an entire nation, and for the first time I have come to realize how much courage and hope this singular man has instilled in the world by means of his vision.