Georges Yitzhak Weisz

Theodor Herzl: A New Reading by Georges Yitshak Weisz is a more scholarly book than I had expected. This book is Weisz’s response to and defense of Herzl from the unjust criticism he received throughout his historically and momentously radical Zionistic endeavor from the very start into the present. His progressive and dynamic plans detailed in his journals, diaries, letters, essays, speeches, conversations, plays and books to return the Jews to their biblical homeland in Palestine (from which they had been exiled for 2,000 years, after the destruction of the 2nd Temple in Jerusalem) elicited scathing feedback from many around the globe. Herzl expected criticism but was briefly discouraged by the maelstrom of reaction from many Jewish communities. The criticism in the articles, letters and speeches from rabbis, politicians, journalists, historians, writers, community leaders and others can be categorized generally as follows:

1. Orthodox Judaism believes the rebuilding of the (3rd) Temple will occur after the arrival of the Messiah who will bring the Jewish exiles home. Some sects feel that Jews do not belong in Israel before this Messianic time; and that it is actually sinful to hasten the Jewish return as it shows a lack of faith in G-d, and may do more harm.

2. Jews have not been “one people” since the ancient exile and have since lived in many countries world-wide. Those residing in countries like Germany, England, and the United States felt they found their “Jerusalem.” If not fully welcomed, they believed their numerous outstanding contributions to their adoptive countries’ culture and success in the fields of medicine, science, art, literature, finance, etc.; and their national pride and loyalty as shown through full participation in military service earned them respect, tolerance and acceptance. Herzl’s belief in a nation of Jews returning to an ancient country and reclaiming their identity was considered outdated because these assimilated Jews believed themselves to be citizens of the world.

3. It was not logistically possible to relocate thousands and thousands of Jews to Palestine, a hard and poor country, with little to no infrastructure ready to accept and absorb a multitude of people.

4. Jews living in Eastern Europe had been so beaten down by centuries of persecution, anti-Semitism, poverty, pogroms, starvation, lack of educational and job opportunities that they could not fathom themselves as strong, proud Jews living in an independent and self-reliant nation of their own. Their 'victim' mindset was that this oppressed life was all that Jews had a right to expect; believing more in existentialism than in essentialism.

5. A hodgepodge category: Herzl was insincere, insane, wasn’t religiously committed, had issues with women, didn’t care about his fellow Jews or Zion until the Dreyfus Affair, was only obsessed with this scheme because he was EMBARRASSED by the pitiful circumstances of Jews, and conjured up this arrogant plan to get attention.

Weisz believes these negative responses are based on unintentional and deliberate misunderstandings and misinterpretations of Herzl’s writing, speeches and plans by journalists and biographers, friends, enemies and colleagues. Weisz dissects the major areas of contention within Herzl’s writings and speeches to guide readers to a fresh and clear vision of Herzl’s thoughts and intentions.

Herzl, modern and non-religious, was close to his orthodox grand-father and recalled positive youthful memories of participating in religious celebrations and services, i.e. the Passover Seder, and visits to the synagogue with his father. As he grew out of his youthful gloom, he developed a deeply-rooted understanding of the Jewish connection biblically and spiritually to the land of Israel; of how the Jewish soul yearns to return to Palestine, to the land of Israel, the land of our fathers, not to Uganda or England or any other country. But continued negotiations and talks to secure Palestine legally, with global recognition, exercising due diligence and paying for the land (so no one could say the Jews had no legal right to the land), had met with prolonged delays and refusals. And because he was concerned with the increase and severity of pogroms in Russia at the start of the 20th Century, and with the prescience of the evil quickly heading toward the Jews, Herzl may have considered Uganda or another country as a stepping stone for those needing temporary emergency refuge on their way to Palestine.

In an earlier period of his life, dejected and desperate to find his identity and role in life, he suggested asking the help of the Pope to discourage anti-Semitism in exchange for the conversion to Catholicism of Austria’s Jewish children! Weisz explains that this ill-conceived plan was an anomaly showing Herzl’s imperfection. Herzl changed as he matured and grew more passionate about and connected to Judaism, Jews and Palestine. Eventually he looked down on Jews who chose to convert.

Fortunately for the Jews and Israel, Herzl and his visionary proposal engaged supporters who saw his brilliance, good sense, heart-felt motivation, love and concern for the Jewish people. Though a minority they met yearly at Zionist Congresses in Europe to form a framework and an agenda of actions. Appropriately Herzl was the first president of the Zionist Organization (becoming the World Zionist Organization in 1960). I am sure I am not the only one who sadly wonders how many more Jewish lives could have been saved if Herzl had received more positive feedback and support from the outset of his proposed plan.

I learned much from reading this book. It has motivated me to fill in the gaps of my knowledge of world history, particularly Jewish history and our many heroes. I felt the book was partially successful in defending Herzl against so many detractors but believe the book would have a stronger impact with less distracting details and with its chapters categorized more broadly.

Theodor Herzl: A New Reading by Georges Yitshak Weisz is a more scholarly book than I had expected. This book is Weisz’s response to and defense of Herzl from the unjust criticism he received throughout his historically and momentously radical Zionistic endeavor from the very start into the present.
His progressive and dynamic plans detailed in his journals, diaries, letters, essays, speeches, conversations, plays and books to return the Jews to their biblical homeland in Palestine (from which they had been exiled for 2,000 years, after the destruction of the 2nd Temple in Jerusalem) elicited scathing feedback from many around the globe. Herzl expected criticism but was briefly discouraged by the maelstrom of reaction from many Jewish communities. The criticism in the articles, letters and speeches from rabbis, politicians, journalists, historians, writers, community leaders and others can be categorized generally as follows:
1. Orthodox Judaism believes the rebuilding of the (3rd) Temple will occur after the arrival of the Messiah who will bring the Jewish exiles home. Some sects feel that Jews do not belong in Israel before this Messianic time; and that it is actually sinful to hasten the Jewish return as it shows a lack of faith in G-d, and may do more to harm.

2. Jews have not been “one people” since the ancient exile and have since lived in many countries world-wide. Those residing in countries like Germany, England, and the United States felt they found their “Jerusalem.” If not fully welcomed, they believed their numerous outstanding contributions to their adoptive countries’ culture and success in the fields of medicine, science, art, literature, finance, etc.; and their national pride and loyalty as shown through full participation in military service earned them respect, tolerance and acceptance. Herzl’s belief in a nation of Jews returning to an ancient country and reclaiming their identity is outdated because these assimilated Jews believed themselves to be citizens of the world.

3. It was not logistically possible to relocate thousands and thousands of Jews to Palestine, a hard and poor country, with little to no infrastructure ready to accept and absorb a multitude of people.

4. Jews living in Eastern Europe had been so beaten down by centuries of persecution, anti-Semitism, poverty, pogroms, starvation, lack of educational and job opportunities and could not fathom themselves as strong, proud Jews living as an independent and self-reliant nation in their own country. Their mindset was that this was all that could be expected of a life as Jews.

5. A hodgepodge category: Herzl was insincere, insane, wasn’t religiously committed, had women issues, didn’t care about his fellow Jews or Zion until the Dreyfus Affair, was only obsessed with this scheme because he was EMBARRASSED by the pitiful circumstances of Jews, and conjured up this arrogant plan to get attention.

Weisz believes these negative responses are based on unintentional and deliberate misunderstandings and misinterpretations of Herzl’s writing, speeches and plans by journalists and biographers, friends, enemies and colleagues. Weisz dissects the major areas of contention within Herzl’s writings and speeches to guide readers to a fresh and clear vision of Herzl’s mind-set and intentions.

Herzl, modern and non-religious, was close to his orthodox grand-father and recalled positive youthful memories of participating in religious celebrations and services, i.e. the Passover Seder, and visits to the synagogue with his father. As he grew out of his youthful gloom, he developed a deeply-rooted understanding of the Jewish connection biblically and spiritually to the land of Israel; of how the Jewish soul yearns to return to Palestine, to the land of Israel, the land of our fathers, not to Uganda or England or any other country. But continued negotiations and talks to secure Palestine legally, with global recognition, exercising due diligence and paying for the land (so no one could say the Jews had no legal right to the land), had met with prolonged delays and refusals. And because he was concerned with the increase and severity of pogroms in Russia at the start of the 20th Century, and with the prescience of the evil quickly heading toward the Jews, Herzl may have considered Uganda or another country as a stepping stone for those needing temporary emergency refuge on their way to Palestine.

In an earlier period of his life, dejected and desperate to find his identity and role in life, he suggested asking the help of the Pope to discourage anti-Semitism in exchange for the conversion to Catholicism of Austria’s Jewish children! Weisz explains that this ill-conceived plan was an anomaly showing Herzl’s imperfection. Herzl changed as he matured and grew more passionate about and connected to Judaism, Jews and Palestine. Eventually he looked down on Jews who chose to convert.

Fortunately for the Jews and Israel, Herzl and his visionary proposal engaged supporters who saw his brilliance, good sense, heart-felt motivation, love and concern for the Jewish people. Though a minority, they met yearly at Zionist Congresses in Europe to form a framework and an agenda of actions. Appropriately Herzl was the first president of the Zionist Organization (becoming the World Zionist Organization in 1960). I am sure I am not the only one who sadly wonders how many more Jewish lives could have been saved if Herzl had received more positive feedback and support from the outset of his proposed plan.

I learned much from reading this book. It has motivated me to fill in the gaps of my knowledge of world history, particularly Jewish history and our many heroes. I felt the book was partially successful in defending Herzl against so many detractors but believe the book would have a stronger impact with less distracting details and with its chapters categorized more broadly.… (lisätietoja)

The author, Dr. Weisz, who spent seven years writing this book is geographically living in Herzl idea, which waited until 1949 to come to existence.
He has a spiritual and profound personal connection with Herzl, the visionary, as he tells us that his murdered father, an Auschwitz deportee, had designed in 1936 the flag which covered the remains of Herzl when they were returned to Israel. Herzl is now buried on Mount Herzl in the National cemetery. He discovered this fact while researching this book which is well published with lots of references.

The book takes you from the Paris of 1899 and the Dreyfus affair, to Wien and Basel, the later city being where the Zionist Organization held its first Congress.

It takes you to places, like the Great synagogue of Rue de la Victoire, where Herzl received his Jewish religious education.
The author argues that Herzl was a fine linguist who would, interchangeably use the term Jewish State and State of the Jews to discuss his idea of a return for the Jewish people to the land of the Holy Temple, Israel.

The Author asserts that Herzl felt that the Jewish people lived more and more in enemy territory in the 1890s and had to reconnect with the Jerusalem, which, is celebrated as to where Jews will be next year, at the end of each Passover Seder.

It is also debated whether Herzl wanted a Jewish State, a religious idea, or a political one, conceived as an equal right to a State, for the Jews as a nation.

One could discuss that institutions wanted by Herzl had both elements in them in that the creation of Israel would result in tension between the religious and the secular element inherent to its nature. Tension in a State is not necessarily negative. Institutions which create tension between the branches of power often work great as democracies.

The author shows how misguided Jews or promoters of anti-Semitic regularly predict for a number of reasons why Israel would disappear from the XIX th century to the present.

Well, Israel is still there and this book really makes you want to read Herzl books, whichever side of the secular/religious debate you opt for.… (lisätietoja)

Theodor Herzl believed that the establishment of a Jewish state was the only answer to the “Jewish Problem”. This secular event didn’t succeed in averting every disaster coming at the Jewish peoples, and anti-Semitism did not die out. Herzl believed that after the establishment of a Jewish state, those Jews who remained in the Diaspora would stand to benefit. For Jews like Theodor Herzl the establishment of a Jewish state would mean that their acceptance by their own national societies and their no longer being suspected of dual loyalties. Jews and the world at large were persuaded that without a national home, the Jewish people could not survive.
Herzl’s prophecy of an end to anti-Semitism went and is still unfulfilled. He thought that once the Jewish peoples won their place among the nations of the world the individual Jew would finally be able to live in peace. In fact, the present wave of anti-Semitism in Europe has proven once and for all that there is no difference between anti-Semitism and anti-Zionism. As far as the world media is concerned there is no difference when you speak of Israel and speak of the Jews. No Jew no matter where they may live may remain indifferent to Israel. For if we are to truly survive as a people in whatever land we may reside in the free State of Israel for Jews must remain inviolate.… (lisätietoja)