c1924 Hechalutz HERZL BUST STATUE Jewish ISRAEL Judaica SCULPTURE Zionist HEBREW
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c1924 Hechalutz HERZL BUST STATUE Jewish ISRAEL Judaica SCULPTURE Zionist HEBREW:
$223.25
DESCRIPOTION : Up for sale is a unique HERZL PIECE . It is an around over 90 years old BUST - STATUE of HERZL . The BUST was very likely created in Eastern Europe ( Russia or Poland Or Lithuania ) in 1924 by \"HECHALUTZ\" Zionist movement .The BUST carries a HEBREW TEXT : \"DR. HERZL\" . The few busts which survived from that era are usualy quite damaged - Not this bust which is in very good intact condition. The BUST was casted in plaster. It is painted as issued ( The ORIGINAL PAINT - Not repainted ) in brown with glimpses of gold . A Hebrew inscription dated 1940\'s is carved on the unseen base. Dimentions around 8\" ( Height ) x 2.5\" x 4.5 ( width ) \" . Excellent intact condition. Beautiful patina. ( Pls watch the scan for a reliable AS IS image ) . Will be shipped in a special rigid protective box .
PAYMENT : Payment method accepted : Paypal .
SHIPPMENT : Shipp worldwidevia registered airmail is $ 18( Special protective packaging ) . Will be shipped inside a highly protective packaging. Will be sent within3-5 days after payment . Kindly note that duration of Int\'l registered airmail is around 14 days.MORE DETAILS :Theodor Herzl(Hebrew:תאודור הֶרְצֵלTe\'odor Hertsel,Hungarian:Herzl Tivadar; May 2, 1860– July 3, 1904), bornBenjamin Ze\'ev Herzl(Hebrew:בִּנְיָמִין זְאֵב הֶרְצֵלBinyamin Ze\'ev Hertsel), also known in Hebrew asחוֹזֵה הַמְדִינָה,Chozeh HaMedinah(lit. \"Visionary of the State\") was anAustro-Hungarianjournalist, playwright, political activist, and writer. He was one of the fathers of modern politicalZionism. Herzl formed theWorld Zionist Organizationand promoted Jewish migration toPalestinein an effort to form a Jewish state (Israel).While Herzl is often mistakenly identified as the first majorZionistactivist, scholars such asYehuda BibasandJudah Alkalaiwere promoting Zionist ideas before him.Contents[hide]1 Early life2 Zionist intellectual and activist2.1 A philosophy for a homeland2.2 Diplomatic liaison with the Ottomans2.3 A World Congress2.4 Herzl, Zionism and the Holy Land3 Death and burial3.1 Literary:Der JudenstaatandAltneuland4 Family5 Writings6 See also7 References8 Bibliography8.1 Primary and secondary sources8.1.1 Biographies of Theodor Herzl8.1.2 Articles8.2 Films9 External linksEarly life[edit]Herzl and his family, c. 1866–1873He was born inPest, the Eastern, mostly flat part ofBudapest,Kingdom of Hungary(nowHungary), to asecular Jewishfamily. His father\'s family were originally from Zimony (todayZemun,Serbia).[1]He was the second child of Jeanette and Jakob Herzl, who were German-speaking, assimilated Jews.Jakob Herzl (1836–1902), Herzl\'s father, was a highly successful businessman. Herzl had one sister, Pauline, a year older than he was, who died suddenly on February 7, 1878, oftyphus.[2]Theodor lived with his family in a house next to theDohány Street Synagogue(formerly known as Tabakgasse Synagogue) located inBelváros, the inner city of the historical old town ofPest, in the Eastern section ofBudapest.[3][4]As a youth, Herzl aspired to follow in the footsteps ofFerdinand de Lesseps, builder of theSuez Canal, but did not succeed in the sciences and instead developed a growing enthusiasm for poetry and the humanities. This passion later developed into a successful career in journalism and a less-celebrated pursuit of playwrighting.[5]According to Amos Elon,[6]Herzl considered himself to be an atheist. As a young man, Herzl was an ardent Germanophile who saw the Germans as the bestKulturvolk(cultured people) in Central Europe and embraced the German ideal ofBildung, whereby reading great works of literature by Goethe and Shakespeare could allow one to appreciate the beautiful things in life, and thus become a morally better person (theBildungtheory tended to equate beauty with goodness).[7]ViaBildung, Herzl believed that Hungarian Jews such as himself could shake off their \"shameful Jewish characteristics\" caused by long centuries of impoverishment and oppression, and become civilized Central Europeans, a trueKulturvolkalong the German lines.[7]In 1878, after the death of his sister, Pauline, the family moved toVienna, Austria-Hungary, and lived in the 9th district,Alsergrund. At the University of Vienna, Herzl studied law. As a young law student, Herzl became a member of the German nationalistBurschenschaft(fraternity) Albia, which had the mottoEhre, Freiheit, Vaterland(\"Honor, Freedom, Fatherland\"). He later resigned in protest at the organisation\'santisemitism.[8]After a brief legal career in theUniversity of ViennaandSalzburg,[9]he devoted himself tojournalismandliterature, working as a journalist for a Viennese newspaper and a correspondent forNeue Freie Presse, in Paris, occasionally making special trips toLondonandIstanbul. He later became literary editor ofNeue Freie Presse, and wrote several comedies and dramas for the Viennese stage. His early work did not focus on Jewish life. It was of thefeuilletonorder, descriptive rather than political.[10]Zionist intellectual and activist[edit]Theodor Herzl in Basel, 1897A plaque marking the birthplace of Theodor Herzl,Dohány Street Synagogue,Budapest.As the Paris correspondent forNeue Freie Presse, Herzl followed theDreyfus affair, a notoriousanti-semiticincident in France in which aJewish Frencharmy captain was falsely convicted of spying forGermany. Herzl was witness to mass rallies in Paris following the Dreyfus trial, where many chanted \"Death to the Jews!\" Herzl came to reject his early ideas regardingJewish emancipationandassimilationand to believe that the Jews must remove themselves from Europe and create their own state.[11]Herzl came to believe through the trial that the officer was wrongly convicted.[12]It may have been witnessing the trial of Colonel Dreyfus that converted him to the Zionist cause and led him to emigrate to Britain in 1896.[original research?][citation needed]Herzl\'s editors of Neue Freie Presse refused any publication of his Zionist political activities. According toHenry Wickhamsteed[13]he was \"fanatically devoted to the propagation of Jewish-German \'Liberal\' assimilationist doctrine\". The sense of injustice against the Jews was certainly made much worse by the discrimination. A mental clash gripped Herzl, between the craving for literary success and a desire to act as a public figure[14]He started writing pamphlets about \'A Jewish State\'. \"I published a pamphlet which resulted in the establishment of the Zionist Movement\"[15]His testimony before the British Royal Commission reflected his fundamental, romantic liberal view on life\' as the \'Problem of the Jews\'.There is, however, some debate on the extent to which Herzl was readily influenced by the Dreyfus affair. Some, such as Kornberg, claim that this is a myth that Herzl did not feel necessary to deflate, and that he also believed that Dreyfus was guilty.[16]In June 1895 he wrote in his diary: \"In Paris, as I have said, I achieved a freer attitude toward anti-semitism... Above all, I recognized the emptiness and futility of trying to \'combat\' anti-semitism.\" However, in recent decades historians have downplayed the influence of the Dreyfus affair on Herzl. They[who?]have shown that, while upset by antisemitism evident inFrench society, he, like most contemporary observers, initially believed in Dreyfus\'s guilt and only claimed to have been inspired by the affair years later when it had become an internationalcause celebre. Rather, it was the rise to power of the anti-Semitic demagogueKarl Luegerin Vienna in 1895 that seems to have had a greater effect on Herzl, before the pro-Dreyfus campaign had fully emerged. It was at this time that he wrote his play \"The New Ghetto\", which shows the ambivalence and lack of real security and equality of emancipated, well-to-do Jews in Vienna. Around this time Herzl grew to believe that antisemitism could not be defeated or cured, only avoided, and that the only way to avoid it was the establishment of a Jewish state.[17]Beginning in late 1895, Herzl wroteDer Judenstaat(The State of the Jews), which was published February 1896 to immediate acclaim and controversy. The book argued that the Jewish people should leave Europe if they wished to, either for Argentina or, preferably, for Palestine, their historic homeland. The Jews possessed a nationality; all they were missing was a nation and a state of their own.[18]Only through a Jewish state could they avoid antisemitism, express their culture freely and practice their religion without hindrance.[19]Herzl’s ideas spread rapidly throughout the Jewish world and attracted international attention.[20]Supporters of existing Zionist movements, such as theHovevei Zion, immediately allied themselves with him, but establishment Jewry vilified him and considered his ideas as a threat to their attempts at integration and a rebellion against God.A philosophy for a homeland[edit]InDer Judenstaathe writes:\"The Jewish question persists wherever Jews live in appreciable numbers. Wherever it does not exist, it is brought in together with Jewish immigrants. We are naturally drawn into those places where we are not persecuted, and our appearance there gives rise to persecution. This is the case, and will inevitably be so, everywhere, even in highly civilised countries—see, for instance, France—so long as the Jewish question is not solved on the political level.\"[21]The book concludes:Therefore I believe that a wondrous generation of Jews will spring into existence. The Maccabeans will rise again.Let me repeat once more my opening words: The Jews who wish for a State will have it.We shall live at last as free men on our own soil, and die peacefully in our own homes.The world will be freed by our liberty, enriched by our wealth, magnified by our greatness.And whatever we attempt there to accomplish for our own welfare, will react powerfully and beneficially for the good of humanity.[22]Diplomatic liaison with the Ottomans[edit]Herzl began to energetically promote his ideas, continually attracting supporters, Jewish and non-Jewish. According to Norman Rose, Herzl \"mapped out for himself the role of martyr ... as theParnellof the Jews\".[23]On March 10, 1896, Herzl was visited by ReverendWilliam Hechler, the Anglican minister to the British Embassy. Hechler had read Herzl\'sDer Judenstaat, and the meeting became central to the eventual legitimization of Herzl and Zionism.,[24]Herzl later wrote in his diary, \"Next we came to the heart of the business. I said to him: (Theodor Herzl to Rev. William Hechler) I must put myself into direct and publicly known relations with a responsible or non responsible ruler– that is, with a minister of state or a prince. Then the Jews will believe in me and follow me. The most suitable personage would be the German Kaiser.\"[25]Hechler arranged an extended audience withFrederick I, Grand Duke of Baden, in April, 1896. The Grand Duke was the uncle of the German EmperorWilhelm II. Through the efforts of Hechler and the Grand Duke, Herzl publicly met Wilhelm II in 1898. The meeting significantly advanced Herzl\'s and Zionism\'s legitimacy in Jewish and world opinion.[26]In May 1896, the English translation ofDer Judenstaatappeared in London asThe Jewish State. Herzl had earlier confessed to his friendMax Bodenheimerthat he \"wrote what I had to say without knowing my predecessors, and it can be assumed that I would not have written it [Der Judenstaat] had I been familiar with the literature\".[27]A sketch in Herzl\'s Diary of a proposed Flag for theZionistmovement.Herzl on board a vessel reaching the shores of Palestine, 1898In Istanbul, Ottoman Empire, June 15, 1896, Herzl saw an opportunity. With the assistance ofCount Filip Michał Newleński,[28]a sympatheticPolishémigré with political contacts in the Ottoman Court, Herzl attempted to meet SultanAbdulhamid IIin order to present his solution of a Jewish State to the Sultan directly. He failed to obtain an audience but did succeed in visiting a number of highly placed individuals, including the Grand Vizier, who received him as a journalist representing theNeue Freie Presse. Herzl presented his proposal to the Grand Vizier: the Jews would pay the Turkish foreign debt and attempt to help regulate Turkish finances if they were given Palestine as a Jewish homeland under Turkish rule. Prior to leaving Istanbul, June 29, 1896, Newleński obtained for Herzl a symbolic medal of honor.[29]The medal, the \"Commander\'s Cross of theOrder of the Medjidie\", was a public relations affirmation for Herzl and the Jewish world of the seriousness of the negotiations.Five years later, May 17, 1901, Herzl did meet with SultanAbdulhamid II,[30]but the Sultan refused Theodor Herzl\'s offer to consolidate the Ottoman debt in exchange for a charter allowing the Zionists access toPalestine.[31]Returning from Istanbul, Herzl traveled to London to report back to theMaccabeans, a proto-Zionist group of established English Jews led by ColonelAlbert Goldsmid. In November 1895 they received him with curiosity, indifference and coldness.Israel Zangwillbitterly opposed Herzl, but after Istanbul Goldsmid agreed to support Herzl. In London\'s East End, a community of primarily Yiddish speaking recent Eastern European Jewish immigrants, Herzl addressed a mass rally of thousands on July 12, 1896 and was received with acclaim. They granted Herzl the mandate of leadership for Zionism. Within six months this mandate had been expanded throughout Zionist Jewry: the Zionist movement grew rapidly.A World Congress[edit]In 1897, at considerable personal expense, he foundedDie Weltof Vienna, Austria-Hungary, and planned theFirst Zionist CongressinBasel, Switzerland. He was elected president (a position he held until his death in 1904), and in 1898 he began a series of diplomatic initiatives to build support for a Jewish country. He was received by Wilhelm II on several occasions, one of them inJerusalem, and attended theHague Peace Conference, enjoying a warm reception from many statesmen there.His work onAutoemancipationwas pre-figured by a similar conclusion drawn by Marx\'s friendMoses Hess, inRome and Jerusalem(1862). Pinkser had never yet read it, but was aware of the distant and far offHibbat Zion. Herzl\'s philosophical instruction highlighted the weaknesses and vulnerabilities. To Herzl each dictator or leader had a nationalistic identity, even down to the Irish from Wolfe Tone onwards. He was drawn to the mawkishness of Judaism rendered distinctively as German. But he remained convinced that Germany was the centre(Hauptsitz)of anti-semitism rather than France. In a much quoted aside he noted \"If there is one thing I should like to be, it is a member of old Prussian nobility\" ([32]Herzl appealed to the nobility of Jewish England - the Rothschilds, Sir Samuel Montagu, later cabinet minister, to the Chief Rabbis of France and Vienna, the railroad magnate, Baron Hirsch.He fared best withIsrael Zangwill, andMax Nordau. They were both well-known writers or \'men of letters\' - imagination that engenders understanding. Hirsch\'s correspondence led nowhere.Baron Albert Rothschildhad little to do with the Jews[33]Herzl was disliked by the bankers(Finanzjuden)and detested them. Herzl was defiant of their social authority. He also shared Pinkser\'s pessimistic opinion that the Jews had no future in Europe; that they were too anti-semitic to tolerate because each country in Europe had tried anti-Semitic Assimilation. In Berlin they saidJuden rausin a well worn phrase. Herzl therefore advocated a mass exodus from Europe to theJudenstaat. Pinkser\'s manifesto was a cry for help; a warning to othersMahnruf, a call for attention to their plight. Herzl\'s vision was less about mental states of Jewry, and more about delivering prescriptive answers about land. \"The idea that i have developed is a very old one; it is the restoration of the Jewish State\",[34]was a follow-up of Pinkser\'s early weaker versionMahnruf an seine Stammesgenossen von einem nassichen Juden[35]Herzl, Zionism and the Holy Land[edit]Herzl visited Jerusalem for the first time in October 1898.[36]He deliberately coordinated his visit with that of Wilhelm II to secure what he thought had been prearranged with the aid of Rev.William Hechler, public world power recognition of himself and Zionism.[37]Herzl and Wilhelm II first met publicly on October 29, atMikveh Israel, near present-dayHolon, Israel. It was a brief but historic meeting.[24]He had a second formal, public audience with the emperor at the latter\'s tent camp onStreet of the Prophetsin Jerusalem on November 2, 1898.[26][38][39]The English Zionist Federation, the local branch of the World Zionist Organization was founded in 1899, that Herzl had established in Austria in 1897.[40]In 1902–03, Herzl was invited to give evidence before the BritishRoyal Commission on Alien Immigration. His appearance brought him into close contact with members of the British government, particularly withJoseph Chamberlain, then secretary of state for the colonies, through whom he negotiated with the Egyptian government for a charter for the settlement of the Jews inAl \'Arishin theSinai Peninsula, adjoining southern Palestine.In 1903, Herzl attempted to obtain support for the Jewish homeland fromPope Pius X, an idea broached at 6th Zionist Congress. Palestine could offer a safe refuge for the those fleeing persecution in Russia.[41]CardinalRafael Merry del Valordained that the Church\'s policy was explainednon possumuson such matters, decreeing that as long as the Jews denied the divinity of Christ, the Catholics could not make a declaration in their favour.[42]The pogroms included 47 Jews murdered atKishinev, and hundreds more injured, their property looted and destroyed. The delegates to the Congress backed Herzl\'s line of argument. A vociferous minority of opposition came from those who thought adoption of a Ugandan Plan over Palestine was a sell-out. Still later the East African Scheme failed, dying with Herzl himself. It was taken off the agenda in 1905. Yet another nationalistic splinter group with Zionist aspirations, in England called the Jewish Territorial Association (JTO) was founded.After the failure of that scheme, which took him toCairo, he received, throughLeopold Greenberg, an offer (August 1903) from the British government to facilitate a large Jewish settlement, with autonomous government and under Britishsuzerainty, inBritish East Africa. At the same time, the Zionist movement was threatened by the Russian government. Accordingly, Herzl visitedSt. Petersburgand was received bySergei Witte, then finance minister, andViacheslav Plehve, minister of the interior, the latter placing on record the attitude of his government toward the Zionist movement. On that occasion Herzl submitted proposals for the amelioration of the Jewish position in Russia. He published the Russian statement, and brought the British offer, commonly known as the \"Uganda Project\", before the Sixth Zionist Congress (Basel, August 1903), carrying the majority (295:178, 98 abstentions) on the question of investigating this offer, after the Russian delegation stormed out.[43]In 1905 the 6th Zionist Congress, after investigations, decided to decline the British offer and firmly committed itself to a Jewish homeland in Palestine.[44]AHeimstatte- a home land for the Jewish people in Palestine secured by public law.[45]Death and burial[edit]Honor guard stands beside Herzl\'s coffin onMount HerzlinJerusalemHerzl\'s grave in 1921First grave of Theodor Herzl in thecemetery of Döbling,Vienna.Herzl did not live to see the rejection of the Uganda plan. At 5 p.m. July 3, 1904, in Edlach, a village insideReichenau an der Rax,Lower Austria, Theodor Herzl, having been diagnosed with a heart issue earlier in the year, died of cardiacsclerosis. A day before his death, he told theReverend William H. Hechler: \"Greet Palestine for me. I gave my heart\'s blood for my people.\"[46]His will stipulated that he should have the poorest-class funeral without speeches or flowers and he added, \"I wish to be buried in the vault beside my father, and to lie there till the Jewish people shall take my remains to Israel\".[47]Nevertheless, some six thousand followed Herzl\'s hearse, and the funeral was long and chaotic. Despite Herzl\'s request that no speeches be made, a brief eulogy was delivered byDavid Wolffsohn. Hans Herzl, then thirteen, read thekaddish.[48]In 1949, his remains were moved fromViennato be reburied on the top ofMount HerzlinJerusalem, named in his memory.Literary:Der JudenstaatandAltneuland[edit]Title page ofDer Judenstaat. 1896Title page ofAltneuland. 1902Beginning in late 1895, Herzl wroteDer Judenstaat(The State of the Jews). The small book was initially published February 14, 1896, in Leipzig, Germany, and Vienna, Austria, by M. Breitenstein\'s Verlags-Buchhandlung. It is subtitled \"Versuch einer modernen Lösung der Judenfrage\", (\"Proposal of a modern solution for the Jewish question\").Der Judenstaatproposed the structure and beliefs of what political Zionism was.[49]Herzl\'s solution was the creation of a secular Jewish state. In the book he outlined his reasoning for the need to establish a secular Jewish state.\"The idea I have developed in this pamphlet is an ancient one: It is the restoration of the Jewish State ...\"\"The decisive factor is our propelling force. And what is that force? The plight of the Jews. ... I am profoundly convinced that I am right, though I doubt whether I shall live to see myself proved so. Those who today inaugurate this movement are unlikely to live to see its glorious culmination. But the very inauguration is enough to inspire in them a high pride and the joy of an inner liberation of their existence ...\"\"The plan would seem mad enough if a single individual were to undertake it; but if many Jews simultaneously agree on it, it is entirely reasonable, and its achievement presents no difficulties worth mentioning. The idea depends only on the number of its adherents. Perhaps our ambitious young men, to whom every road of advancement is now closed, and for whom the Jewish state throws open a bright prospect of freedom, happiness, and honor, perhaps they will see to it that this idea is spread ...\"\"It depends on the Jews themselves whether this political document remains for the present a political romance. If this generation is too dull to understand it rightly, a future, finer, more advanced generation will arise to comprehend it. The Jews who will try it shall achieve their State; and they will deserve it ...\"\"I consider the Jewish question neither a social nor a religious one, even though it sometimes takes these and other forms. It is a national question, and to solve it we must first of all establish it as an international political problem to be discussed and settled by the civilized nations of the world in council.\"We are a people—one people.\"We have sincerely tried everywhere to merge with the national communities in which we live, seeking only to preserve the faith of our fathers. It is not permitted us. In vain are we loyal patriots, sometimes superloyal; in vain do we make the same sacrifices of life and property as our fellow citizens; in vain do we strive to enhance the fame of our native lands in the arts and sciences, or her wealth by trade and commerce. In our native lands where we have lived for centuries we are still decried as aliens, often by men whose ancestors had not yet come at a time when Jewish sighs had long been heard in the country ...\"\"Oppression and persecution cannot exterminate us. No nation on earth has endured such struggles and sufferings as we have. Jew-baiting has merely winnowed out our weaklings; the strong among us defiantly return to their own whenever persecution breaks out ...\"\"Wherever we remain politically secure for any length of time, we assimilate. I think this is not praiseworthy ...\"\"Israel is our unforgettable historic homeland ...\"\"Let me repeat once more my opening words: The Jews who will it shall achieve their State. We shall live at last as free men on our own soil, and in our own homes peacefully die. The world will be liberated by our freedom, enriched by our wealth, magnified by our greatness. And whatever we attempt there for our own benefit will redound mightily and beneficially to the good of all mankind.\"[50]His last literary work,Altneuland(in English:The Old New Land, 1902), is anoveldevoted to Zionism. Herzl occupied his free time for three years in writing what he believed might be accomplished by 1923. Though the form is that of a romance, It is less a novel than a serious forecast of what could be done within one generation. The keynotes of the story are love ofZionand insistence upon the fact that the suggested changes in life are not utopian but to be brought about simply by grouping all the best efforts and ideals of every race and nation. Each such effort is quoted and referred to in such a manner as to show thatAltneuland, though blossoming through the skill of the Jew, will in reality be the product of the benevolent efforts of all the members of the human family.Herzl envisioned a Jewish state that combined modern Jewish culture with the best of the European heritage. Thus a \"Palace of Peace\" would be built in Jerusalem to arbitrate international disputes, and at the same time theTemplewould be rebuilt onmodernprinciples. Herzl did not envision the Jewish inhabitants of the state as beingreligious, but there was respect for religion in the public sphere. He also assumed that many languages would be spoken, and thatHebrewwould not be the main tongue. Proponents of a Jewish cultural rebirth, such asAhad Ha\'am, were critical ofAltneuland.InAltneuland, Herzl did not foresee any conflict betweenJewsandArabs. One of the main characters inAltneulandis a Haifa engineer, Reshid Bey, who is one of the leaders of the \"New Society\". He is very grateful to his Jewish neighbors for improving the economic condition of Israel and sees no cause for conflict. All non-Jews have equal rights, and an attempt by a fanatical rabbi to disenfranchise the non-Jewish citizens of their rights fails in the election which is the center of the main political plot of the novel.[51]Herzl also envisioned the future Jewish state to be a \"third way\" between capitalism and socialism, with a developed welfare program and public ownership of the main natural resources. Industry, agriculture and trade were organized on a cooperative basis. Along with many other progressive Jews of the day, such asEmma Lazarus,Louis Brandeis,Albert Einstein, andFranz Oppenheimer, Herzl desired to enact the land reforms proposed by the American political economistHenry George. Specifically, they called for aland value tax.[52]He called his mixed economic model \"Mutualism\", a term derived from Frenchutopian socialistthinking. Women would haveequal voting rights—as they had in the Zionist movement from the Second Zionist Congress onwards.InAltneuland, Herzl outlined his vision for a new Jewish state in theLand of Israel. He summed up his vision of an open society:\"It is founded on the ideas which are a common product of all civilized nations. ... It would be immoral if we would exclude anyone, whatever his origin, his descent, or his religion, from participating in our achievements. For we stand on the shoulders of other civilized peoples. ... What we own we owe to the preparatory work of other peoples. Therefore, we have to repay our debt. There is only one way to do it, the highest tolerance. Our motto must therefore be, now and ever: \'Man, you are my brother.\'\"[53]In his novel, Herzl wrote about an electoral campaign in the new state. He directed his wrath against the nationalist party, which wished to make the Jews a privileged class in Israel. Herzl regarded that as a betrayal of Zion, for Zion was identical to him with humanitarianism and tolerance—and that this was true in politics as well as religion. Herzl wrote:\"Matters of faith were once and for all excluded from public influence. ... Whether anyone sought religious devotion in the synagogue, in the church, in the mosque, in the art museum, or in a philharmonic concert, did not concern society. That was his [own] private affair.\"[53]Altneulandwas written both for Jews and non-Jews: Herzl wanted to win over non-Jewish opinion for Zionism.[54]When he was still thinking ofArgentinaas a possible venue for massive Jewish immigration, he wrote in his diary:\"When we occupy the land, we shall bring immediate benefits to the state that receives us. We must expropriate gently the private property on the estates assigned to us. We shall try to spirit the penniless population across the border by procuring employment for it in the transit countries, while denying it any employment in our country. The property owners will come over to our side. Both the process of expropriation and the removal of the poor must be carried out discretely and circumspectly ... It goes without saying that we shall respectfully tolerate persons of other faiths and protect their property, their honor, and their freedom with the harshest means of coercion. This is another area in which we shall set the entire world a wonderful example ... Should there be many such immovable owners in individual areas [who would not sell their property to us], we shall simply leave them there and develop our commerce in the direction of other areas which belong to us\",[55]Herzl\'s draft of a charter for a Jewish-Ottoman Land Company (JOLC) gave the JOLC the right to obtain land in Israel by giving its owners comparable land elsewhere in theOttoman empire.The name \"Tel Aviv\" was the title given to the Hebrew translation ofAltneulandby the translator,Nahum Sokolow. This name comes fromEzekiel3:15 and meanstell—an ancient mound formed when a town is built on its own debris for thousands of years—of spring. The name was later applied to the new town built outsideJaffathat becameTel Aviv-Yafothe second-largest city inIsrael. The nearby city to the north,Herzliya, was named in honour of Herzl.Family[edit]This articlemay be expanded with text translated from thecorresponding articlein Hebrew.(December 2012)Click [show] for important translation instructions.[show]Herzl as a child with his mother Janet and sister PaulineHerzl\'s grandfathers, both of whom he knew, were more closely related to traditional Judaism than were his parents. In Zemun (Zemlin), his grandfatherSimon Loeb Herzl\"had his hands on\" one of the first copies ofJudah Alkalai\'s 1857 work prescribing the \"return of the Jews to the Holy Land and renewed glory of Jerusalem\". Contemporary scholars conclude that Herzl\'s own implementation of modern Zionism was undoubtedly influenced by that relationship. Herzl\'s grandparents\' graves in Semlin can still be visited. Alkalai himself witnessed the rebirth of Serbia from Ottoman rule in the early and mid-19th century and was inspired by the Serbian uprising and subsequent re-creation of Serbia.In June 25, 1889, he married Julie Naschauer, daughter of a wealthy Jewish businessman in Vienna. The marriage was unhappy, although three children were born to it: Paulina, Hans and Margaritha (Trude). Herzl had a strong attachment to his mother, who was unable to get along with his wife. These difficulties were increased by the political activities of his later years, in which his wife took little interest.[56]Herzl and his children in 1900Herzl and his children on a trip in 1900Herzl Statue in DimonaHis daughter Paulina suffered from mental illness and drug addiction. She died in 1930 at the age of 40 of aheroinoverdose.[57]His only son Hans was given a secular upbringing and Herzl notably refused to allow him to be circumcised.[58][59][60]After Herzl\'s early death, Hans successively converted[61]and became a Baptist, then a Catholic, and flirted with other Protestant denominations. He sought a personal salvation for his own religious needs and a universal solution, as had his father, to Jewish suffering caused by antisemitism. Hanz Herzl voluntarily had himself circumcised May 29, 1905;[62]Hans shot himself to death on the day of his sister Paulina\'s funeral; he was 39 years old.[63]Hans left a suicide note explaining his reasons.\"A Jew remains a Jew, no matter how eagerly he may submit himself to the disciplines of his new religion, how humbly he may place the redeeming cross upon his shoulders for the sake of his former coreligionists, to save them from eternal damnation: a Jew remains a Jew. ... I can\'t go on living. I have lost all trust in God. All my life I\'ve tried to strive for the truth, and must admit today at the end of the road that there is nothing but disappointment. Tonight I have said Kaddish for my parents—and for myself, the last descendant of the family. There is nobody who will say Kaddish for me, who went out to find peace—and who may find peace soon. ... My instinct has latterly gone all wrong, and I have made one of those irreparable mistakes, which stamp a whole life with failure. Then it is best to scrap it.\"[64][65]In 2006 the remains of Paulina and Hans were moved fromBordeaux, France, and reburied not far from their father on Mt. Herzl.[63][66][67]Paulina and Hans had little contact with their young sister, \"Trude\" (Margarethe, 1893–1943). She married Richard Neumann, a man 17 years her elder. Neumann lost his fortune in theGreat Depression. Burdened by the steep costs of hospitalizing Trude, who suffered from severe bouts of depressive illness that required repeated hospitalization, the Neumanns\' financial life was precarious. TheNazissent Trude and Richard to theTheresienstadtconcentration camp where they died. Her body wasburned.[63](Her mother, who died in 1907, was cremated. Her ashes were lost by accident).At the request of his father Richard Neumann, Trude\'s son (Herzl\'s only grandchild), Stephan Theodor Neumann, (1918–1946) was sent for his safety to England in 1935 to the Viennese Zionists and the Zionist Executive in Israel based there .[68]The Neumanns deeply feared for the safety of their only child as violent Austrian antisemitism expanded. In England he read extensively about his grandfather. Zionism had not been a significant part of his background in Austria, but Stephan became an ardent Zionist, was the only descendant of Theodor Herzl to have become one.Anglicizinghis name to Stephen Norman, during World War II, Norman enlisted in theBritish Armyrising to the rank ofCaptainin theRoyal Artillery. In late 1945 and early 1946 he took the opportunity to visit theBritish Mandate of Palestine\"to see what my grandfather had started.\" He wrote in his diary extensively about his trip. What most impressed him was the \"look of freedom\" on the faces of the children, which were not like the sallow look of those from theconcentration campsof Europe. He wrote upon leaving Israel, \"My visit to Israel is over. ... It is said that to go away is to die a little. And I know that when I went away from Erez Israel, I died a little. But sure, then, to return is somehow to be reborn. And I will return.\"[69]Norman planned to return to Israel following his military discharge. The Zionist Executive had worked for years through Dr. L. Lauterbach to get Norman to come to Israel as a symbol of Herzl\'s returning.[70]Operation Agathaof June 29, 1946, precluded that possibility: British military and police fanned out throughout Israel and arrested Jewish activists. About 2,700 individuals were arrested. On July 2, 1946, Norman wrote to Mrs.Stybovitz-Kahn in Haifa. Her father, Jacob Kahn, had been a good friend of Herzl and a well-known Dutch banker before the war. Norman wrote, \"I intend to go to Israel on a long visit in the future, in fact as soon as passport & permit regulations permit. But the dreadful news of the last two days have done nothing to make this easier.\"[71]He never did return to Israel.Artistic face of HerzlDemobilized from the British army in late spring 1946, without money or job and despondent about his future, Norman followed the advice of Dr.Selig Brodetsky. Dr. H. Rosenblum, the editor ofHaboker, a Tel Aviv daily that later becameYediot Aharonot, noted in late 1945 that Dr. Weizmann deeply resented the sudden intrusion and reception of Norman when he arrived in Britain. Norman spoke to the Zionist conference in London. Haboker reported, \"Something similar happened at the Zionist conference in London. The Chairman suddenly announced to the meeting that in the hall there was Herzl\'s grandson who wanted to say a few words. The introduction was made in an absolutely dry and official way. It was felt that the chairman looked for—and found—some stylistic formula which would satisfy the visitor without appearing too cordial to anybody among the audience. In spite of that there was a great thrill in the hall when Norman mounted on the platform of the praesidium. At that moment, Dr.Weizmann turned his back on the speaker and remained in this bodily and mental attitude until the guest had finished his speech.\"[72]The 1945 article went on to note that Norman was snubbed by Weizmann and by some in Israel during his visit because of ego, jealousy, vanity and their own personal ambitions. Brodetsky was Chaim Weizman\'s principal ally and supporter in Britain.Chaim Weizmann secured for Norman a desirable but minor position with the British Economic and Scientific Mission in Washington, D.C. In late August 1946, shortly after arriving in Washington, he learned that his family had perished. Norman had re-established contact with his old nanny in Vienna, Wuth, who told him what happened.[73]Norman became deeply depressed over the fate of his family and his inability to help the Jewish people \"languishing\" in the European camps. Unable to endure his suffering any further, he jumped to his death from theMassachusetts Avenue Bridgein Washington, D.C. on November 26, 1946.Norman was buried by theJewish Agencyin Washington, D.C. His tombstone read simply, \'Stephen Theodore Norman, Captain Royal Artillery British Army, Grandson of Theodor Herzl, April 21, 1918 − November 26, 1946\'.[74]Norman was the only member of Herzl\'s family to have been a Zionist, been to Israel and openly stated his desire to return.On December 5, 2007, sixty-one years after his death, he was reburied with his family on Mt. Herzl, in the Plot for Zionist Leaders.[75][76][77][78][79]The Stephen Norman garden on Mount Herzl in Jerusalem—the only memorial in the world to a Herzl other than Theodor Herzl—was dedicated on May 2, 2012 by the Jerusalem Foundation and the Jewish American Society for Historic Preservation.[80]On one of the walls of the garden, located between the Herzl Museum and the Herzl Educational Center, is a quote from Norman from when he visited Israel in 1946. The quote sums up the meaning of Zionism and Israel.\"You will be amazed at the Jewish Youth in Palestine ... they have the look of freedom.\"Writings[edit]BooksThe Jews\' State (Der Judenstaat)The Old New Land (Altneuland)\"If you will it, it is no dream.\"a phrase from Herzl\'s bookOld New Land, became a popularsloganof the Zionist movement—the striving for a Jewish National Home in Israel.[81]Herzl, Theodor.A Jewish state: an attempt at a modern solution of the Jewish question(1896)full text onlineHerzl, Theodor.Theodor Herzl: Excerpts from His Diaries(2006)excerpt and text searchHerzl, Theodor.Philosophische ErzählungenPhilosophical Stories (1900), ed. by Carsten Schmidt. new edition Lexikus Publ. 2011,ISBN 978-3-940206-29-9Herzl, Theodor (1922):Theodor Herzls tagebücher, 1895-1904, Volume: 1Herzl, Theodor (1922):Theodor Herzls tagebücher, 1895-1904, Volume: 2Plays[82][83]Kompagniearbeit, comedy in one act, Vienna 1880Die Causa Hirschkorn, comedy in one act, Vienna 1882Tabarin, comedy in one act, Vienna 1884Muttersöhnchen, in four acts, Vienna 1885 (Later: \"Austoben\" by H. Jungmann)Seine Hoheit, comedy in three acts, Vienna 1885Der Flüchtling, comedy in one act, Vienna 1887Wilddiebe, comedy in four acts, in co-authorship with H. Wittmann, Vienna 1888Was wird man sagen?, comedy in four acts, Vienna 1890Die Dame in Schwarz, comedy in four acts, in co-authorship with H. Wittmann, Vienna 1890Prinzen aus Genieland, comedy in four acts, Vienna 1891Die Glosse, comedy in one act, Vienna 1895Das Neue Ghetto, drama in four acts, Vienna 1898. Herzl\'s only play with Jewish characters.[83]The New Ghetto, translated by Heinz Norden, New York 1955Unser Kätchen, comedy in four acts, Vienna 1899Gretel, comedy in four acts, Vienna 1899I love you, comedy in one act, Vienna 1900Solon in Lydien, drama in three acts, Vienna 1905See also[edit]Gathering of IsraelJewish diasporaReturn to ZionReferences[edit]Jump up^Theodor\'s father and grandfather were born in Zemun. SeeLoker, Zvi (2007).\"Zemun\". In Berenbaum, Michael; Skolnik, Fred.Encyclopedia Judaica.1(2nd ed.). Detroit: Macmillan Reference. pp.507–508. Retrieved2013-11-01.Jump up^\"Theodor Herzl– Background\". About Israel. Retrieved2011-10-26.Jump up^Herzl, Theodor (January 1898).\"An Autobiography\".London Jewish Chronicle(1,502). p.20. Retrieved2008-03-18.I was born in 1860 in Budapest in a house next to the synagogue where lately the rabbi denounced me from the pulpit in very sharp terms (...)Jump up^Herzl, Theodor (1960).\"Herzl Speaks: His Mind on Issues, Events and Men\".Herzl Institute Pamphlet. New York: The Herzl Press.16. Archived fromthe originalon 19 November 2005.I went ... to the synagogue [in Paris] and found the services once again solemn and moving. Much reminded me of my youth and the Tabakgasse synagogue in Pest.[dead link]Jump up^Elon, Amos (1975).Herzl, p.21-22, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^Elon, Amos (1975).Herzl, p. 23, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.^Jump up to:abBuruma, IanAnglomania An European Love Affair, New York: Vintage Books, 1998 page 180.Jump up^Herzl Museum: Herzl – A Man of His TimesJump up^\"Theodor Herzl (1860-1904)\".Jewish Agency for Israel. Retrieved2009-08-08.He received a doctorate in law in 1884 and worked for a short while in courts in Vienna and Salzburg.Jump up^M. Reich-Ranicki,Mein Leben, (München 2001, DTV GmbH & C0. -ISBN 3-423-12830-5), p.64.Jump up^Rubenstein, Richard L., and Roth, John K. (2003).Approaches to Auschwitz: The Holocaust and Its Legacy, p.94. Louisville. Kentucky: Westminster John Knox Press.ISBN 0-664-22353-2.Jump up^\"Herzl - The man of this time II\".herzl.org.Jump up^The Hapsburg Monarchy (London 1914), p.188Jump up^Vital, \'A People Apart,\' vol.2, p.439Jump up^Royal Commission on Alien Immigration, \'Minutes of Evidence\', 7 July 1902, p.211Jump up^Jacques Kornberg, \"Theodor Herzl: A Reevaluation,\"Journal of Modern History, Vol. 52, No. 2 (Jun., 1980), pp. 226–252 Published by the University of Chicago Pressjstor.orgJump up^Kornberg, Jacques (December 1, 1993).Theodor Herzl: From Assimilation to Zionism. Jewish Literature and Culture.Bloomington, Indiana:Indiana University Press. pp.193–194.ISBN978-0-253-33203-5. Retrieved2009-08-08.\"Thus, for the time being, antisemitism is alien to the French people, and they are unable to comprehend it ...By contrast, several months later ... Herzl was to offer a far different assessment of antisemitism in Austria, as a power and mainline movement on an upward course. Moreover, his fury over Austrian antisemitism had no parallel in his reaction to French antisemitism.Jump up^Cleveland, William L. A History of the Modern Middle East. Boulder, CO: Westview, 2004. Print. p.224Jump up^[Cleveland, William L. A History of the Modern Middle East. Boulder, CO: Westview, 2004. Print. p.224]Jump up^Chief Rabbi of Vienna, Moritz Gudemann, \"Since the Destruction of the Second Temple, the Jews have ceased to be a political-national identity\", from Gudemann, National Judentum, (1897);M Graens, \'Jewry in Modern Period\', in eds., Frankell & Zipperstein, p.162Jump up^Herzl,Der Judenstaat, cited by C.D. Smith,Israel and the Arab-Israeli Conflict, 2001, 4th ed., p. 53Jump up^\"The Project Gutenberg eBook of The Jewish State, by Theodor Herzl.\".gutenberg.org.Jump up^Norman Rose,A Senseless, Squalid War: Voices from Israel, 1945–1948, The Bodley Head, London, 2009, p.2)^Jump up to:abJerry Klinger (July 2010).\"Reverend William H. Hechler—The Christian minister who legitimized Theodor Herzl\".Jewish Magazine. Retrieved2011-10-26.Jump up^The Diaries of Theodor Herzl, edited by Marvin Lowenthal, Gloucester, Massachusetts, Peter Smith Pub., 1978 p. 105^Jump up to:abLondonDaily MailFriday November 18, 1898 \"An Eastern Surprise: Important Result of the Kaiser\'s Tour: Sultan and Emperor Agreed in Palestine: Benevolent Sanction Given to the Zionist Movement One of the most important results, if not the most important, of the Kaiser\'s visit to Palestine is the immense impetus it has given to Zionism, the movement for the return of the Jews to Palestine. The gain to this cause is the greater since it is immediate, but perhaps more important still is the wide political influence which this Imperial action is like to have. It has not been generally reported that when the Kaiser visited Constantinople, Dr. Herzl, the head of the Zionist movement, was there; again when the Kaiser entered Jerusalem, he found Dr.Herzl there. These were no mere coincidences, but the visible signs of accomplished facts.\" Herzl had achieved political legitimacy.Jump up^Reuben R Hecht,When the Shofar sounds, 2006, p.43Jump up^Philip Michael NevlenskiJump up^\"Time Line\". Herzl.org. Retrieved2011-10-26.Jump up^\"Time Line\". Herzl.org. Retrieved2011-10-26.Jump up^Friedman, Isaiah. \"Herzl, Theodor.\"Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. 2nd ed. Vol. 9. Detroit: Macmillan Reference USA, 2007. 63.Gale Virtual Reference Library. Web. 22 Jan. 2016Jump up^\'Complete Diaries of Theodor Herzl\' ed. Raphael Patai, transl. Harry Zohn, in 5 vols, (NY 1960), 5 July 1896 and 28 June 1895, i, p.190Jump up^Vital, p.442Jump up^inDer Judenstaat: Versuch einer modernen Losung der Judenfrage(An Attempt at a Modern Solution to the Jewish Question)Jump up^transl. A Russian Jew\'s urgent warning to his kinsfolkJump up^\"Theodor Herzl in Jerusalem, Just Prior to Meeting With German Emperor Wilhelm II...\".Shapell Manuscript Foundation. Retrieved26 October2011.Jump up^Herzl had written in his diary of the necessity for world power recognition. March 11, 1896\"Jump up^Ginsberg, Michael Peled; Ron, Moshe (June 2004).Shattered Vessels: Memory, Identity, and Creation in the Work of David Shahar. State University of New York Press.ISBN978-0-7914-5919-5.Jump up^Kaiser Wilhelm II had assured Herzl of his support for the Jewish protectorate under Germany when they had met privately in Istanbul a week earlier. By the time of their public meetings at Mikveh Israel and Jerusalem, the Kaiser had changed his mind. Herzl had thought he had failed. In the eyes of public opinion he had not.Jump up^Schneer, The Balfour Declaration, p.111Jump up^Schneer, p.112Jump up^Catholicism, France and Zionism: 1895-1904Jump up^Laqueur, Walter. The History of Zionism. London: Tauris Parke Paperbacks, 2003. p. 111Jump up^Schneer, p.113-4Jump up^David Vital, A People and a State (1999), p.448Jump up^Elon, Amos (1975).Herzl, pp. 400–1, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^\'Obituary\',The Times, Thursday, July 7, 1904; p. 10; Issue 37440; col B.Jump up^Elon, Amos (1975).Herzl, p. 402, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^Cleveland, William L. A History of the Modern Middle East. Boulder, CO: Westview, 2004. Print. p. 223Jump up^\"Jewishvirtuallibrary.org\". Jewishvirtuallibrary.org. Retrieved2011-10-26.Jump up^Avineri, Shlomo(September 2, 2009).\"Herzl\'s vision of racism\".Haaretz. Retrieved2009-08-08.Jump up^\"Henry George and Zionism\".Jewish Currents.^Jump up to:ab\'Zion & the Jewish National Idea\', inZionism Reconsidered, Macmillan, 1970 PB, p.185Jump up^L.C.M. van der Hoeven Leonhard, \'Shlomo and David, Israel, 1907\', inFrom Haven to Conquest, 1971, W. Khalidi (ed.), pp.118–19.Jump up^\'The Complete Diaries of Theodor Herzl\', vol.1 (New York: Herzl Press and Thomas Yoseloff, 1960), pp.88, 90 hereafter Herzl diaries.Jump up^Theodor Herzlon WowEssays.comJump up^Elon, Amos (1975).Herzl, p. 403, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^Rogaia Mustafa Abusharaf,Female Circumcision: Multicultural Perspectives, (University of Pennsylvania Press, 2007), p.51Jump up^The Gender Of Desire: Essays On Male Sexuality, By Michael S. Kimmel, SUNY Press, 2005, p.181Jump up^Stewart, D.,Theodor Herzl(Garden City, New York: Doubleday, 1974), p. 202Jump up^\"Einstein on Theodor Herzl\'s Son, Hans\' Conversion and Suicide\".Shapell Manuscript Collection. SMF.Jump up^Princes Without a Home: Modern Zionism and the Strange Fate of Theodor Herzl\'s children, Ilse Sternberger, p.125^Jump up to:abcRabbi Ken Spiro (February 2, 2002).\"Crash Course in Jewish History Part 63 - Modern Zionism\". Aish HaTorah. Retrieved2011-10-26.Jump up^Princes Without a Home, by Isle SternbergerJump up^\"Manta - Rediscover America\'s Small Business\".Manta. Goliath.ecnext.com. Retrieved2011-10-26.Jump up^Herzl\'s children to be disinterred on Tuesday in Bordeaux, Francehaaretz.comJump up^Fulfilling Historical Justice: Herzl\'s Children Come Home,jewishagency.orgArchivedJanuary 8, 2009, at theWayback Machine.Jump up^Zionist Archives letters of Richard NeumannJump up^Stephen Norman, \'Airstop in Israel\'azure.org.ilJump up^Central Zionist Archives-extensive documentary exchange between Lauterbach and Norman 1936−1946Jump up^Central Zionist Archives, Jerusalem, Papers of Stephen Norman, July 2, 1946, letter to Mrs.Stybovitz-KahnJump up^Haboker 10-26-1945. Document amongst the papers of Stephen Norman at the Central Zionist Archives in JerusalemJump up^Central Zionist Archives, Jerusalem, August, 1946,Jump up^\"These Children Bore the Mark of Freedom,\" by Jerry Klinger, Theodor Herzl Foundation, inMidstream, a bi-monthly Jewish review, May/June 2007, pp.21–24,ISSN0026-332XJump up^Anshel Pfeffer and Haaretz Service (5 December 2007).\"Theodor Herzl\'s only grandson reinterred in J\'lem cemetery\".Haaretz.com.Jump up^Richard Greenberg, Washington Jewish Week, June 27, 2007, \"Zionist set to come \'home\': Herzl\'s grandson slated to be reburied in Israel\"Jump up^Jerry Klinger, \"A Zionist who deserves to come home\", Jerusalem Post, Feb. 12, 2003Crash Course in Jewish History Part 63 - Modern Zionism Guttman, Nathan (August 29, 2007).\"Jerusalem Plans a Hero\'s Burial to Long Deceased Grandson of Herzl\".The Jewish Daily Forward.Jump up^Jerry Klinger, President of the Jewish American Society for Historic Preservation, was the principle organizer behind the five year reburial effort.Jump Jewish American Society for Historic Preservation. 2007-12-05. Retrieved2011-10-26.Jump up^\"Brandeis.edu\". Brandeis.edu. 2010-05-24. Retrieved2011-10-26.Jump up^\"Theodor Herzl 2004\". The Department for Jewish Zionist Education. Retrieved2009-08-08.^Jump up to:abBalsam, Mashav.\"Theodor Herzl: From the Theatre Stage to The Stage of Life\".All About Jewish Theatre. and secondary sources[edit]Biographies of Theodor Herzl[edit]Avineri, Shlomo(2013).Herzl: Theodor Herzl and the Foundation of the Jewish State. London: Weidenfeld & Nicolson.ISBN978-0297868804.Falk, Avner(1993).Herzl, King of the Jews: A Psychoanalytic Biography of Theodor Herzl. Washington: University Press of America.ISBN0-8191-8925-1.Elon, Amos(1975).Herzl. New York: Holt, Rinehart and Winston.ISBN0-03-013126-X.Elon, Amos.The Israelis: Founders and Sons.Elon, Amos.Jerusalem: City of Mirrors.Alex Bein(1934).Theodor Herzl: Biographie. mit 63 Bildern und einer Ahnentafel, de icon.Bein, Alex (1941).Maurice Samuel, ed.Theodor Herzl: A Biography of the Founder of the Modern Zionism.Leon Kellner(1920).Theodor Herzls Lehrjahre 1860-1895. Vienna.Beller, Steven (2004).Herzl.Brenner, Michael; Frisch, Shelley (2003).Zionism: A Brief History.Elon, Amos (1975).Herzl.Roth, John K. (2003).Approaches to Auschwitz: The Holocaust and Its Legacy. Louisville, Kentucky: Westminster John Knox Press.ISBN0-664-22353-2.Pawel, Ernst (1992).The Labyrinth of Exile: A Life of Theodor Herzl.Vital, David (April 1980).The Origins of Zionism(Paperback ed.).Oxford University Press.ISBN978-0-19-827439-1. Shlomo (1999). \"Herzl\'s Diaries as a Bildungsroman\".Jewish Social Studies.3(2): 1–46.Friedman, Isaiah (2004). \"Theodor Herzl: Political Activity and Achievements\".Israel Studies.9(3): 46–79, online inEBSCO.Kornberg, Jacques (June 1980).\"Theodor Herzl: A Reevaluation\".Journal of Modern History. University of Chicago Press.52(2).Films[edit]Otto Kreisler.Theodor Herzl.External links[edit]Find more aboutTheodor_Herzlat Wikipedia\'ssister projectsDefinitionsfrom WiktionaryMediafrom CommonsNewsfrom WikinewsQuotationsfrom WikiquoteTextsfrom WikisourceTextbooksfrom WikibooksLearning resourcesfrom WikiversityLiterature by and about Theodor Herzl in University Library JCS Frankfurt am Main: Digital Collections JudaicaOn Herzl\'s Diaries,Shlomo AvineriOriginal Letters and Primary Sources from Theodor HerzlShapell Manuscript FoundationAbout Israel - Herzl NowWorks by Herzl in German at German-language WikisourceZionism and the creation of modern IsraelBiography of Theodor HerzlHerzl\'s Centenary and AwardHerzl familyThe personal papers of Theodor Herzl are kept at theCentral Zionist Archives in JerusalemFamous Hungarian Jews: Herzl TivadarTheodor Herzl: Visions of Israel, Video Lecture by Dr.Henry AbramsonWorks by Theodor HerzlatProject GutenbergWorks by or about Theodor HerzlatInternet ArchiveWorks by Theodor HerzlatLibriVox(public domain audiobooks)Theodor Herzl(Hebrew:תאודור הֶרְצֵלTe\'odor Hertsel,Hungarian:Herzl Tivadar; May 2, 1860– July 3, 1904), bornBenjamin Ze\'ev Herzl(Hebrew:בִּנְיָמִין זְאֵב הֶרְצֵלBinyamin Ze\'ev Hertsel), also known in Hebrew asחוֹזֵה הַמְדִינָה,Chozeh HaMedinah(lit. \"Visionary of the State\") was anAustro-Hungarianjournalist, playwright, political activist, and writer. He was one of the fathers of modern politicalZionism. Herzl formed theWorld Zionist Organizationand promoted Jewish migration toPalestinein an effort to form a Jewish state (Israel).While Herzl is often mistakenly identified as the first majorZionistactivist, scholars such asYehuda BibasandJudah Alkalaiwere promoting Zionist ideas before him.Contents[hide]1 Early life2 Zionist intellectual and activist2.1 A philosophy for a homeland2.2 Diplomatic liaison with the Ottomans2.3 A World Congress2.4 Herzl, Zionism and the Holy Land3 Death and burial3.1 Literary:Der JudenstaatandAltneuland4 Family5 Writings6 See also7 References8 Bibliography8.1 Primary and secondary sources8.1.1 Biographies of Theodor Herzl8.1.2 Articles8.2 Films9 External linksEarly life[edit]Herzl and his family, c. 1866–1873He was born inPest, the Eastern, mostly flat part ofBudapest,Kingdom of Hungary(nowHungary), to asecular Jewishfamily. His father\'s family were originally from Zimony (todayZemun,Serbia).[1]He was the second child of Jeanette and Jakob Herzl, who were German-speaking, assimilated Jews.Jakob Herzl (1836–1902), Herzl\'s father, was a highly successful businessman. Herzl had one sister, Pauline, a year older than he was, who died suddenly on February 7, 1878, oftyphus.[2]Theodor lived with his family in a house next to theDohány Street Synagogue(formerly known as Tabakgasse Synagogue) located inBelváros, the inner city of the historical old town ofPest, in the Eastern section ofBudapest.[3][4]As a youth, Herzl aspired to follow in the footsteps ofFerdinand de Lesseps, builder of theSuez Canal, but did not succeed in the sciences and instead developed a growing enthusiasm for poetry and the humanities. This passion later developed into a successful career in journalism and a less-celebrated pursuit of playwrighting.[5]According to Amos Elon,[6]Herzl considered himself to be an atheist. As a young man, Herzl was an ardent Germanophile who saw the Germans as the bestKulturvolk(cultured people) in Central Europe and embraced the German ideal ofBildung, whereby reading great works of literature by Goethe and Shakespeare could allow one to appreciate the beautiful things in life, and thus become a morally better person (theBildungtheory tended to equate beauty with goodness).[7]ViaBildung, Herzl believed that Hungarian Jews such as himself could shake off their \"shameful Jewish characteristics\" caused by long centuries of impoverishment and oppression, and become civilized Central Europeans, a trueKulturvolkalong the German lines.[7]In 1878, after the death of his sister, Pauline, the family moved toVienna, Austria-Hungary, and lived in the 9th district,Alsergrund. At the University of Vienna, Herzl studied law. As a young law student, Herzl became a member of the German nationalistBurschenschaft(fraternity) Albia, which had the mottoEhre, Freiheit, Vaterland(\"Honor, Freedom, Fatherland\"). He later resigned in protest at the organisation\'santisemitism.[8]After a brief legal career in theUniversity of ViennaandSalzburg,[9]he devoted himself tojournalismandliterature, working as a journalist for a Viennese newspaper and a correspondent forNeue Freie Presse, in Paris, occasionally making special trips toLondonandIstanbul. He later became literary editor ofNeue Freie Presse, and wrote several comedies and dramas for the Viennese stage. His early work did not focus on Jewish life. It was of thefeuilletonorder, descriptive rather than political.[10]Zionist intellectual and activist[edit]Theodor Herzl in Basel, 1897A plaque marking the birthplace of Theodor Herzl,Dohány Street Synagogue,Budapest.As the Paris correspondent forNeue Freie Presse, Herzl followed theDreyfus affair, a notoriousanti-semiticincident in France in which aJewish Frencharmy captain was falsely convicted of spying forGermany. Herzl was witness to mass rallies in Paris following the Dreyfus trial, where many chanted \"Death to the Jews!\" Herzl came to reject his early ideas regardingJewish emancipationandassimilationand to believe that the Jews must remove themselves from Europe and create their own state.[11]Herzl came to believe through the trial that the officer was wrongly convicted.[12]It may have been witnessing the trial of Colonel Dreyfus that converted him to the Zionist cause and led him to emigrate to Britain in 1896.[original research?][citation needed]Herzl\'s editors of Neue Freie Presse refused any publication of his Zionist political activities. According toHenry Wickhamsteed[13]he was \"fanatically devoted to the propagation of Jewish-German \'Liberal\' assimilationist doctrine\". The sense of injustice against the Jews was certainly made much worse by the discrimination. A mental clash gripped Herzl, between the craving for literary success and a desire to act as a public figure[14]He started writing pamphlets about \'A Jewish State\'. \"I published a pamphlet which resulted in the establishment of the Zionist Movement\"[15]His testimony before the British Royal Commission reflected his fundamental, romantic liberal view on life\' as the \'Problem of the Jews\'.There is, however, some debate on the extent to which Herzl was readily influenced by the Dreyfus affair. Some, such as Kornberg, claim that this is a myth that Herzl did not feel necessary to deflate, and that he also believed that Dreyfus was guilty.[16]In June 1895 he wrote in his diary: \"In Paris, as I have said, I achieved a freer attitude toward anti-semitism... Above all, I recognized the emptiness and futility of trying to \'combat\' anti-semitism.\" However, in recent decades historians have downplayed the influence of the Dreyfus affair on Herzl. They[who?]have shown that, while upset by antisemitism evident inFrench society, he, like most contemporary observers, initially believed in Dreyfus\'s guilt and only claimed to have been inspired by the affair years later when it had become an internationalcause celebre. Rather, it was the rise to power of the anti-Semitic demagogueKarl Luegerin Vienna in 1895 that seems to have had a greater effect on Herzl, before the pro-Dreyfus campaign had fully emerged. It was at this time that he wrote his play \"The New Ghetto\", which shows the ambivalence and lack of real security and equality of emancipated, well-to-do Jews in Vienna. Around this time Herzl grew to believe that antisemitism could not be defeated or cured, only avoided, and that the only way to avoid it was the establishment of a Jewish state.[17]Beginning in late 1895, Herzl wroteDer Judenstaat(The State of the Jews), which was published February 1896 to immediate acclaim and controversy. The book argued that the Jewish people should leave Europe if they wished to, either for Argentina or, preferably, for Palestine, their historic homeland. The Jews possessed a nationality; all they were missing was a nation and a state of their own.[18]Only through a Jewish state could they avoid antisemitism, express their culture freely and practice their religion without hindrance.[19]Herzl’s ideas spread rapidly throughout the Jewish world and attracted international attention.[20]Supporters of existing Zionist movements, such as theHovevei Zion, immediately allied themselves with him, but establishment Jewry vilified him and considered his ideas as a threat to their attempts at integration and a rebellion against God.A philosophy for a homeland[edit]InDer Judenstaathe writes:\"The Jewish question persists wherever Jews live in appreciable numbers. Wherever it does not exist, it is brought in together with Jewish immigrants. We are naturally drawn into those places where we are not persecuted, and our appearance there gives rise to persecution. This is the case, and will inevitably be so, everywhere, even in highly civilised countries—see, for instance, France—so long as the Jewish question is not solved on the political level.\"[21]The book concludes:Therefore I believe that a wondrous generation of Jews will spring into existence. The Maccabeans will rise again.Let me repeat once more my opening words: The Jews who wish for a State will have it.We shall live at last as free men on our own soil, and die peacefully in our own homes.The world will be freed by our liberty, enriched by our wealth, magnified by our greatness.And whatever we attempt there to accomplish for our own welfare, will react powerfully and beneficially for the good of humanity.[22]Diplomatic liaison with the Ottomans[edit]Herzl began to energetically promote his ideas, continually attracting supporters, Jewish and non-Jewish. According to Norman Rose, Herzl \"mapped out for himself the role of martyr ... as theParnellof the Jews\".[23]On March 10, 1896, Herzl was visited by ReverendWilliam Hechler, the Anglican minister to the British Embassy. Hechler had read Herzl\'sDer Judenstaat, and the meeting became central to the eventual legitimization of Herzl and Zionism.,[24]Herzl later wrote in his diary, \"Next we came to the heart of the business. I said to him: (Theodor Herzl to Rev. William Hechler) I must put myself into direct and publicly known relations with a responsible or non responsible ruler– that is, with a minister of state or a prince. Then the Jews will believe in me and follow me. The most suitable personage would be the German Kaiser.\"[25]Hechler arranged an extended audience withFrederick I, Grand Duke of Baden, in April, 1896. The Grand Duke was the uncle of the German EmperorWilhelm II. Through the efforts of Hechler and the Grand Duke, Herzl publicly met Wilhelm II in 1898. The meeting significantly advanced Herzl\'s and Zionism\'s legitimacy in Jewish and world opinion.[26]In May 1896, the English translation ofDer Judenstaatappeared in London asThe Jewish State. Herzl had earlier confessed to his friendMax Bodenheimerthat he \"wrote what I had to say without knowing my predecessors, and it can be assumed that I would not have written it [Der Judenstaat] had I been familiar with the literature\".[27]A sketch in Herzl\'s Diary of a proposed Flag for theZionistmovement.Herzl on board a vessel reaching the shores of Palestine, 1898In Istanbul, Ottoman Empire, June 15, 1896, Herzl saw an opportunity. With the assistance ofCount Filip Michał Newleński,[28]a sympatheticPolishémigré with political contacts in the Ottoman Court, Herzl attempted to meet SultanAbdulhamid IIin order to present his solution of a Jewish State to the Sultan directly. He failed to obtain an audience but did succeed in visiting a number of highly placed individuals, including the Grand Vizier, who received him as a journalist representing theNeue Freie Presse. Herzl presented his proposal to the Grand Vizier: the Jews would pay the Turkish foreign debt and attempt to help regulate Turkish finances if they were given Palestine as a Jewish homeland under Turkish rule. Prior to leaving Istanbul, June 29, 1896, Newleński obtained for Herzl a symbolic medal of honor.[29]The medal, the \"Commander\'s Cross of theOrder of the Medjidie\", was a public relations affirmation for Herzl and the Jewish world of the seriousness of the negotiations.Five years later, May 17, 1901, Herzl did meet with SultanAbdulhamid II,[30]but the Sultan refused Theodor Herzl\'s offer to consolidate the Ottoman debt in exchange for a charter allowing the Zionists access toPalestine.[31]Returning from Istanbul, Herzl traveled to London to report back to theMaccabeans, a proto-Zionist group of established English Jews led by ColonelAlbert Goldsmid. In November 1895 they received him with curiosity, indifference and coldness.Israel Zangwillbitterly opposed Herzl, but after Istanbul Goldsmid agreed to support Herzl. In London\'s East End, a community of primarily Yiddish speaking recent Eastern European Jewish immigrants, Herzl addressed a mass rally of thousands on July 12, 1896 and was received with acclaim. They granted Herzl the mandate of leadership for Zionism. Within six months this mandate had been expanded throughout Zionist Jewry: the Zionist movement grew rapidly.A World Congress[edit]In 1897, at considerable personal expense, he foundedDie Weltof Vienna, Austria-Hungary, and planned theFirst Zionist CongressinBasel, Switzerland. He was elected president (a position he held until his death in 1904), and in 1898 he began a series of diplomatic initiatives to build support for a Jewish country. He was received by Wilhelm II on several occasions, one of them inJerusalem, and attended theHague Peace Conference, enjoying a warm reception from many statesmen there.His work onAutoemancipationwas pre-figured by a similar conclusion drawn by Marx\'s friendMoses Hess, inRome and Jerusalem(1862). Pinkser had never yet read it, but was aware of the distant and far offHibbat Zion. Herzl\'s philosophical instruction highlighted the weaknesses and vulnerabilities. To Herzl each dictator or leader had a nationalistic identity, even down to the Irish from Wolfe Tone onwards. He was drawn to the mawkishness of Judaism rendered distinctively as German. But he remained convinced that Germany was the centre(Hauptsitz)of anti-semitism rather than France. In a much quoted aside he noted \"If there is one thing I should like to be, it is a member of old Prussian nobility\" ([32]Herzl appealed to the nobility of Jewish England - the Rothschilds, Sir Samuel Montagu, later cabinet minister, to the Chief Rabbis of France and Vienna, the railroad magnate, Baron Hirsch.He fared best withIsrael Zangwill, andMax Nordau. They were both well-known writers or \'men of letters\' - imagination that engenders understanding. Hirsch\'s correspondence led nowhere.Baron Albert Rothschildhad little to do with the Jews[33]Herzl was disliked by the bankers(Finanzjuden)and detested them. Herzl was defiant of their social authority. He also shared Pinkser\'s pessimistic opinion that the Jews had no future in Europe; that they were too anti-semitic to tolerate because each country in Europe had tried anti-Semitic Assimilation. In Berlin they saidJuden rausin a well worn phrase. Herzl therefore advocated a mass exodus from Europe to theJudenstaat. Pinkser\'s manifesto was a cry for help; a warning to othersMahnruf, a call for attention to their plight. Herzl\'s vision was less about mental states of Jewry, and more about delivering prescriptive answers about land. \"The idea that i have developed is a very old one; it is the restoration of the Jewish State\",[34]was a follow-up of Pinkser\'s early weaker versionMahnruf an seine Stammesgenossen von einem nassichen Juden[35]Herzl, Zionism and the Holy Land[edit]Herzl visited Jerusalem for the first time in October 1898.[36]He deliberately coordinated his visit with that of Wilhelm II to secure what he thought had been prearranged with the aid of Rev.William Hechler, public world power recognition of himself and Zionism.[37]Herzl and Wilhelm II first met publicly on October 29, atMikveh Israel, near present-dayHolon, Israel. It was a brief but historic meeting.[24]He had a second formal, public audience with the emperor at the latter\'s tent camp onStreet of the Prophetsin Jerusalem on November 2, 1898.[26][38][39]The English Zionist Federation, the local branch of the World Zionist Organization was founded in 1899, that Herzl had established in Austria in 1897.[40]In 1902–03, Herzl was invited to give evidence before the BritishRoyal Commission on Alien Immigration. His appearance brought him into close contact with members of the British government, particularly withJoseph Chamberlain, then secretary of state for the colonies, through whom he negotiated with the Egyptian government for a charter for the settlement of the Jews inAl \'Arishin theSinai Peninsula, adjoining southern Palestine.In 1903, Herzl attempted to obtain support for the Jewish homeland fromPope Pius X, an idea broached at 6th Zionist Congress. Palestine could offer a safe refuge for the those fleeing persecution in Russia.[41]CardinalRafael Merry del Valordained that the Church\'s policy was explainednon possumuson such matters, decreeing that as long as the Jews denied the divinity of Christ, the Catholics could not make a declaration in their favour.[42]The pogroms included 47 Jews murdered atKishinev, and hundreds more injured, their property looted and destroyed. The delegates to the Congress backed Herzl\'s line of argument. A vociferous minority of opposition came from those who thought adoption of a Ugandan Plan over Palestine was a sell-out. Still later the East African Scheme failed, dying with Herzl himself. It was taken off the agenda in 1905. Yet another nationalistic splinter group with Zionist aspirations, in England called the Jewish Territorial Association (JTO) was founded.After the failure of that scheme, which took him toCairo, he received, throughLeopold Greenberg, an offer (August 1903) from the British government to facilitate a large Jewish settlement, with autonomous government and under Britishsuzerainty, inBritish East Africa. At the same time, the Zionist movement was threatened by the Russian government. Accordingly, Herzl visitedSt. Petersburgand was received bySergei Witte, then finance minister, andViacheslav Plehve, minister of the interior, the latter placing on record the attitude of his government toward the Zionist movement. On that occasion Herzl submitted proposals for the amelioration of the Jewish position in Russia. He published the Russian statement, and brought the British offer, commonly known as the \"Uganda Project\", before the Sixth Zionist Congress (Basel, August 1903), carrying the majority (295:178, 98 abstentions) on the question of investigating this offer, after the Russian delegation stormed out.[43]In 1905 the 6th Zionist Congress, after investigations, decided to decline the British offer and firmly committed itself to a Jewish homeland in Palestine.[44]AHeimstatte- a home land for the Jewish people in Palestine secured by public law.[45]Death and burial[edit]Honor guard stands beside Herzl\'s coffin onMount HerzlinJerusalemHerzl\'s grave in 1921First grave of Theodor Herzl in thecemetery of Döbling,Vienna.Herzl did not live to see the rejection of the Uganda plan. At 5 p.m. July 3, 1904, in Edlach, a village insideReichenau an der Rax,Lower Austria, Theodor Herzl, having been diagnosed with a heart issue earlier in the year, died of cardiacsclerosis. A day before his death, he told theReverend William H. Hechler: \"Greet Palestine for me. I gave my heart\'s blood for my people.\"[46]His will stipulated that he should have the poorest-class funeral without speeches or flowers and he added, \"I wish to be buried in the vault beside my father, and to lie there till the Jewish people shall take my remains to Israel\".[47]Nevertheless, some six thousand followed Herzl\'s hearse, and the funeral was long and chaotic. Despite Herzl\'s request that no speeches be made, a brief eulogy was delivered byDavid Wolffsohn. Hans Herzl, then thirteen, read thekaddish.[48]In 1949, his remains were moved fromViennato be reburied on the top ofMount HerzlinJerusalem, named in his memory.Literary:Der JudenstaatandAltneuland[edit]Title page ofDer Judenstaat. 1896Title page ofAltneuland. 1902Beginning in late 1895, Herzl wroteDer Judenstaat(The State of the Jews). The small book was initially published February 14, 1896, in Leipzig, Germany, and Vienna, Austria, by M. Breitenstein\'s Verlags-Buchhandlung. It is subtitled \"Versuch einer modernen Lösung der Judenfrage\", (\"Proposal of a modern solution for the Jewish question\").Der Judenstaatproposed the structure and beliefs of what political Zionism was.[49]Herzl\'s solution was the creation of a secular Jewish state. In the book he outlined his reasoning for the need to establish a secular Jewish state.\"The idea I have developed in this pamphlet is an ancient one: It is the restoration of the Jewish State ...\"\"The decisive factor is our propelling force. And what is that force? The plight of the Jews. ... I am profoundly convinced that I am right, though I doubt whether I shall live to see myself proved so. Those who today inaugurate this movement are unlikely to live to see its glorious culmination. But the very inauguration is enough to inspire in them a high pride and the joy of an inner liberation of their existence ...\"\"The plan would seem mad enough if a single individual were to undertake it; but if many Jews simultaneously agree on it, it is entirely reasonable, and its achievement presents no difficulties worth mentioning. The idea depends only on the number of its adherents. Perhaps our ambitious young men, to whom every road of advancement is now closed, and for whom the Jewish state throws open a bright prospect of freedom, happiness, and honor, perhaps they will see to it that this idea is spread ...\"\"It depends on the Jews themselves whether this political document remains for the present a political romance. If this generation is too dull to understand it rightly, a future, finer, more advanced generation will arise to comprehend it. The Jews who will try it shall achieve their State; and they will deserve it ...\"\"I consider the Jewish question neither a social nor a religious one, even though it sometimes takes these and other forms. It is a national question, and to solve it we must first of all establish it as an international political problem to be discussed and settled by the civilized nations of the world in council.\"We are a people—one people.\"We have sincerely tried everywhere to merge with the national communities in which we live, seeking only to preserve the faith of our fathers. It is not permitted us. In vain are we loyal patriots, sometimes superloyal; in vain do we make the same sacrifices of life and property as our fellow citizens; in vain do we strive to enhance the fame of our native lands in the arts and sciences, or her wealth by trade and commerce. In our native lands where we have lived for centuries we are still decried as aliens, often by men whose ancestors had not yet come at a time when Jewish sighs had long been heard in the country ...\"\"Oppression and persecution cannot exterminate us. No nation on earth has endured such struggles and sufferings as we have. Jew-baiting has merely winnowed out our weaklings; the strong among us defiantly return to their own whenever persecution breaks out ...\"\"Wherever we remain politically secure for any length of time, we assimilate. I think this is not praiseworthy ...\"\"Israel is our unforgettable historic homeland ...\"\"Let me repeat once more my opening words: The Jews who will it shall achieve their State. We shall live at last as free men on our own soil, and in our own homes peacefully die. The world will be liberated by our freedom, enriched by our wealth, magnified by our greatness. And whatever we attempt there for our own benefit will redound mightily and beneficially to the good of all mankind.\"[50]His last literary work,Altneuland(in English:The Old New Land, 1902), is anoveldevoted to Zionism. Herzl occupied his free time for three years in writing what he believed might be accomplished by 1923. Though the form is that of a romance, It is less a novel than a serious forecast of what could be done within one generation. The keynotes of the story are love ofZionand insistence upon the fact that the suggested changes in life are not utopian but to be brought about simply by grouping all the best efforts and ideals of every race and nation. Each such effort is quoted and referred to in such a manner as to show thatAltneuland, though blossoming through the skill of the Jew, will in reality be the product of the benevolent efforts of all the members of the human family.Herzl envisioned a Jewish state that combined modern Jewish culture with the best of the European heritage. Thus a \"Palace of Peace\" would be built in Jerusalem to arbitrate international disputes, and at the same time theTemplewould be rebuilt onmodernprinciples. Herzl did not envision the Jewish inhabitants of the state as beingreligious, but there was respect for religion in the public sphere. He also assumed that many languages would be spoken, and thatHebrewwould not be the main tongue. Proponents of a Jewish cultural rebirth, such asAhad Ha\'am, were critical ofAltneuland.InAltneuland, Herzl did not foresee any conflict betweenJewsandArabs. One of the main characters inAltneulandis a Haifa engineer, Reshid Bey, who is one of the leaders of the \"New Society\". He is very grateful to his Jewish neighbors for improving the economic condition of Israel and sees no cause for conflict. All non-Jews have equal rights, and an attempt by a fanatical rabbi to disenfranchise the non-Jewish citizens of their rights fails in the election which is the center of the main political plot of the novel.[51]Herzl also envisioned the future Jewish state to be a \"third way\" between capitalism and socialism, with a developed welfare program and public ownership of the main natural resources. Industry, agriculture and trade were organized on a cooperative basis. Along with many other progressive Jews of the day, such asEmma Lazarus,Louis Brandeis,Albert Einstein, andFranz Oppenheimer, Herzl desired to enact the land reforms proposed by the American political economistHenry George. Specifically, they called for aland value tax.[52]He called his mixed economic model \"Mutualism\", a term derived from Frenchutopian socialistthinking. Women would haveequal voting rights—as they had in the Zionist movement from the Second Zionist Congress onwards.InAltneuland, Herzl outlined his vision for a new Jewish state in theLand of Israel. He summed up his vision of an open society:\"It is founded on the ideas which are a common product of all civilized nations. ... It would be immoral if we would exclude anyone, whatever his origin, his descent, or his religion, from participating in our achievements. For we stand on the shoulders of other civilized peoples. ... What we own we owe to the preparatory work of other peoples. Therefore, we have to repay our debt. There is only one way to do it, the highest tolerance. Our motto must therefore be, now and ever: \'Man, you are my brother.\'\"[53]In his novel, Herzl wrote about an electoral campaign in the new state. He directed his wrath against the nationalist party, which wished to make the Jews a privileged class in Israel. Herzl regarded that as a betrayal of Zion, for Zion was identical to him with humanitarianism and tolerance—and that this was true in politics as well as religion. Herzl wrote:\"Matters of faith were once and for all excluded from public influence. ... Whether anyone sought religious devotion in the synagogue, in the church, in the mosque, in the art museum, or in a philharmonic concert, did not concern society. That was his [own] private affair.\"[53]Altneulandwas written both for Jews and non-Jews: Herzl wanted to win over non-Jewish opinion for Zionism.[54]When he was still thinking ofArgentinaas a possible venue for massive Jewish immigration, he wrote in his diary:\"When we occupy the land, we shall bring immediate benefits to the state that receives us. We must expropriate gently the private property on the estates assigned to us. We shall try to spirit the penniless population across the border by procuring employment for it in the transit countries, while denying it any employment in our country. The property owners will come over to our side. Both the process of expropriation and the removal of the poor must be carried out discretely and circumspectly ... It goes without saying that we shall respectfully tolerate persons of other faiths and protect their property, their honor, and their freedom with the harshest means of coercion. This is another area in which we shall set the entire world a wonderful example ... Should there be many such immovable owners in individual areas [who would not sell their property to us], we shall simply leave them there and develop our commerce in the direction of other areas which belong to us\",[55]Herzl\'s draft of a charter for a Jewish-Ottoman Land Company (JOLC) gave the JOLC the right to obtain land in Israel by giving its owners comparable land elsewhere in theOttoman empire.The name \"Tel Aviv\" was the title given to the Hebrew translation ofAltneulandby the translator,Nahum Sokolow. This name comes fromEzekiel3:15 and meanstell—an ancient mound formed when a town is built on its own debris for thousands of years—of spring. The name was later applied to the new town built outsideJaffathat becameTel Aviv-Yafothe second-largest city inIsrael. The nearby city to the north,Herzliya, was named in honour of Herzl.Family[edit]This articlemay be expanded with text translated from thecorresponding articlein Hebrew.(December 2012)Click [show] for important translation instructions.[show]Herzl as a child with his mother Janet and sister PaulineHerzl\'s grandfathers, both of whom he knew, were more closely related to traditional Judaism than were his parents. In Zemun (Zemlin), his grandfatherSimon Loeb Herzl\"had his hands on\" one of the first copies ofJudah Alkalai\'s 1857 work prescribing the \"return of the Jews to the Holy Land and renewed glory of Jerusalem\". Contemporary scholars conclude that Herzl\'s own implementation of modern Zionism was undoubtedly influenced by that relationship. Herzl\'s grandparents\' graves in Semlin can still be visited. Alkalai himself witnessed the rebirth of Serbia from Ottoman rule in the early and mid-19th century and was inspired by the Serbian uprising and subsequent re-creation of Serbia.In June 25, 1889, he married Julie Naschauer, daughter of a wealthy Jewish businessman in Vienna. The marriage was unhappy, although three children were born to it: Paulina, Hans and Margaritha (Trude). Herzl had a strong attachment to his mother, who was unable to get along with his wife. These difficulties were increased by the political activities of his later years, in which his wife took little interest.[56]Herzl and his children in 1900Herzl and his children on a trip in 1900Herzl Statue in DimonaHis daughter Paulina suffered from mental illness and drug addiction. She died in 1930 at the age of 40 of aheroinoverdose.[57]His only son Hans was given a secular upbringing and Herzl notably refused to allow him to be circumcised.[58][59][60]After Herzl\'s early death, Hans successively converted[61]and became a Baptist, then a Catholic, and flirted with other Protestant denominations. He sought a personal salvation for his own religious needs and a universal solution, as had his father, to Jewish suffering caused by antisemitism. Hanz Herzl voluntarily had himself circumcised May 29, 1905;[62]Hans shot himself to death on the day of his sister Paulina\'s funeral; he was 39 years old.[63]Hans left a suicide note explaining his reasons.\"A Jew remains a Jew, no matter how eagerly he may submit himself to the disciplines of his new religion, how humbly he may place the redeeming cross upon his shoulders for the sake of his former coreligionists, to save them from eternal damnation: a Jew remains a Jew. ... I can\'t go on living. I have lost all trust in God. All my life I\'ve tried to strive for the truth, and must admit today at the end of the road that there is nothing but disappointment. Tonight I have said Kaddish for my parents—and for myself, the last descendant of the family. There is nobody who will say Kaddish for me, who went out to find peace—and who may find peace soon. ... My instinct has latterly gone all wrong, and I have made one of those irreparable mistakes, which stamp a whole life with failure. Then it is best to scrap it.\"[64][65]In 2006 the remains of Paulina and Hans were moved fromBordeaux, France, and reburied not far from their father on Mt. Herzl.[63][66][67]Paulina and Hans had little contact with their young sister, \"Trude\" (Margarethe, 1893–1943). She married Richard Neumann, a man 17 years her elder. Neumann lost his fortune in theGreat Depression. Burdened by the steep costs of hospitalizing Trude, who suffered from severe bouts of depressive illness that required repeated hospitalization, the Neumanns\' financial life was precarious. TheNazissent Trude and Richard to theTheresienstadtconcentration camp where they died. Her body wasburned.[63](Her mother, who died in 1907, was cremated. Her ashes were lost by accident).At the request of his father Richard Neumann, Trude\'s son (Herzl\'s only grandchild), Stephan Theodor Neumann, (1918–1946) was sent for his safety to England in 1935 to the Viennese Zionists and the Zionist Executive in Israel based there .[68]The Neumanns deeply feared for the safety of their only child as violent Austrian antisemitism expanded. In England he read extensively about his grandfather. Zionism had not been a significant part of his background in Austria, but Stephan became an ardent Zionist, was the only descendant of Theodor Herzl to have become one.Anglicizinghis name to Stephen Norman, during World War II, Norman enlisted in theBritish Armyrising to the rank ofCaptainin theRoyal Artillery. In late 1945 and early 1946 he took the opportunity to visit theBritish Mandate of Palestine\"to see what my grandfather had started.\" He wrote in his diary extensively about his trip. What most impressed him was the \"look of freedom\" on the faces of the children, which were not like the sallow look of those from theconcentration campsof Europe. He wrote upon leaving Israel, \"My visit to Israel is over. ... It is said that to go away is to die a little. And I know that when I went away from Erez Israel, I died a little. But sure, then, to return is somehow to be reborn. And I will return.\"[69]Norman planned to return to Israel following his military discharge. The Zionist Executive had worked for years through Dr. L. Lauterbach to get Norman to come to Israel as a symbol of Herzl\'s returning.[70]Operation Agathaof June 29, 1946, precluded that possibility: British military and police fanned out throughout Israel and arrested Jewish activists. About 2,700 individuals were arrested. On July 2, 1946, Norman wrote to Mrs.Stybovitz-Kahn in Haifa. Her father, Jacob Kahn, had been a good friend of Herzl and a well-known Dutch banker before the war. Norman wrote, \"I intend to go to Israel on a long visit in the future, in fact as soon as passport & permit regulations permit. But the dreadful news of the last two days have done nothing to make this easier.\"[71]He never did return to Israel.Artistic face of HerzlDemobilized from the British army in late spring 1946, without money or job and despondent about his future, Norman followed the advice of Dr.Selig Brodetsky. Dr. H. Rosenblum, the editor ofHaboker, a Tel Aviv daily that later becameYediot Aharonot, noted in late 1945 that Dr. Weizmann deeply resented the sudden intrusion and reception of Norman when he arrived in Britain. Norman spoke to the Zionist conference in London. Haboker reported, \"Something similar happened at the Zionist conference in London. The Chairman suddenly announced to the meeting that in the hall there was Herzl\'s grandson who wanted to say a few words. The introduction was made in an absolutely dry and official way. It was felt that the chairman looked for—and found—some stylistic formula which would satisfy the visitor without appearing too cordial to anybody among the audience. In spite of that there was a great thrill in the hall when Norman mounted on the platform of the praesidium. At that moment, Dr.Weizmann turned his back on the speaker and remained in this bodily and mental attitude until the guest had finished his speech.\"[72]The 1945 article went on to note that Norman was snubbed by Weizmann and by some in Israel during his visit because of ego, jealousy, vanity and their own personal ambitions. Brodetsky was Chaim Weizman\'s principal ally and supporter in Britain.Chaim Weizmann secured for Norman a desirable but minor position with the British Economic and Scientific Mission in Washington, D.C. In late August 1946, shortly after arriving in Washington, he learned that his family had perished. Norman had re-established contact with his old nanny in Vienna, Wuth, who told him what happened.[73]Norman became deeply depressed over the fate of his family and his inability to help the Jewish people \"languishing\" in the European camps. Unable to endure his suffering any further, he jumped to his death from theMassachusetts Avenue Bridgein Washington, D.C. on November 26, 1946.Norman was buried by theJewish Agencyin Washington, D.C. His tombstone read simply, \'Stephen Theodore Norman, Captain Royal Artillery British Army, Grandson of Theodor Herzl, April 21, 1918 − November 26, 1946\'.[74]Norman was the only member of Herzl\'s family to have been a Zionist, been to Israel and openly stated his desire to return.On December 5, 2007, sixty-one years after his death, he was reburied with his family on Mt. Herzl, in the Plot for Zionist Leaders.[75][76][77][78][79]The Stephen Norman garden on Mount Herzl in Jerusalem—the only memorial in the world to a Herzl other than Theodor Herzl—was dedicated on May 2, 2012 by the Jerusalem Foundation and the Jewish American Society for Historic Preservation.[80]On one of the walls of the garden, located between the Herzl Museum and the Herzl Educational Center, is a quote from Norman from when he visited Israel in 1946. The quote sums up the meaning of Zionism and Israel.\"You will be amazed at the Jewish Youth in Palestine ... they have the look of freedom.\"Writings[edit]BooksThe Jews\' State (Der Judenstaat)The Old New Land (Altneuland)\"If you will it, it is no dream.\"a phrase from Herzl\'s bookOld New Land, became a popularsloganof the Zionist movement—the striving for a Jewish National Home in Israel.[81]Herzl, Theodor.A Jewish state: an attempt at a modern solution of the Jewish question(1896)full text onlineHerzl, Theodor.Theodor Herzl: Excerpts from His Diaries(2006)excerpt and text searchHerzl, Theodor.Philosophische ErzählungenPhilosophical Stories (1900), ed. by Carsten Schmidt. new edition Lexikus Publ. 2011,ISBN 978-3-940206-29-9Herzl, Theodor (1922):Theodor Herzls tagebücher, 1895-1904, Volume: 1Herzl, Theodor (1922):Theodor Herzls tagebücher, 1895-1904, Volume: 2Plays[82][83]Kompagniearbeit, comedy in one act, Vienna 1880Die Causa Hirschkorn, comedy in one act, Vienna 1882Tabarin, comedy in one act, Vienna 1884Muttersöhnchen, in four acts, Vienna 1885 (Later: \"Austoben\" by H. Jungmann)Seine Hoheit, comedy in three acts, Vienna 1885Der Flüchtling, comedy in one act, Vienna 1887Wilddiebe, comedy in four acts, in co-authorship with H. Wittmann, Vienna 1888Was wird man sagen?, comedy in four acts, Vienna 1890Die Dame in Schwarz, comedy in four acts, in co-authorship with H. Wittmann, Vienna 1890Prinzen aus Genieland, comedy in four acts, Vienna 1891Die Glosse, comedy in one act, Vienna 1895Das Neue Ghetto, drama in four acts, Vienna 1898. Herzl\'s only play with Jewish characters.[83]The New Ghetto, translated by Heinz Norden, New York 1955Unser Kätchen, comedy in four acts, Vienna 1899Gretel, comedy in four acts, Vienna 1899I love you, comedy in one act, Vienna 1900Solon in Lydien, drama in three acts, Vienna 1905See also[edit]Gathering of IsraelJewish diasporaReturn to ZionReferences[edit]Jump up^Theodor\'s father and grandfather were born in Zemun. SeeLoker, Zvi (2007).\"Zemun\". In Berenbaum, Michael; Skolnik, Fred.Encyclopedia Judaica.1(2nd ed.). Detroit: Macmillan Reference. pp.507–508. Retrieved2013-11-01.Jump up^\"Theodor Herzl– Background\". About Israel. Retrieved2011-10-26.Jump up^Herzl, Theodor (January 1898).\"An Autobiography\".London Jewish Chronicle(1,502). p.20. Retrieved2008-03-18.I was born in 1860 in Budapest in a house next to the synagogue where lately the rabbi denounced me from the pulpit in very sharp terms (...)Jump up^Herzl, Theodor (1960).\"Herzl Speaks: His Mind on Issues, Events and Men\".Herzl Institute Pamphlet. New York: The Herzl Press.16. Archived fromthe originalon 19 November 2005.I went ... to the synagogue [in Paris] and found the services once again solemn and moving. Much reminded me of my youth and the Tabakgasse synagogue in Pest.[dead link]Jump up^Elon, Amos (1975).Herzl, p.21-22, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^Elon, Amos (1975).Herzl, p. 23, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.^Jump up to:abBuruma, IanAnglomania An European Love Affair, New York: Vintage Books, 1998 page 180.Jump up^Herzl Museum: Herzl – A Man of His TimesJump up^\"Theodor Herzl (1860-1904)\".Jewish Agency for Israel. Retrieved2009-08-08.He received a doctorate in law in 1884 and worked for a short while in courts in Vienna and Salzburg.Jump up^M. Reich-Ranicki,Mein Leben, (München 2001, DTV GmbH & C0. -ISBN 3-423-12830-5), p.64.Jump up^Rubenstein, Richard L., and Roth, John K. (2003).Approaches to Auschwitz: The Holocaust and Its Legacy, p.94. Louisville. Kentucky: Westminster John Knox Press.ISBN 0-664-22353-2.Jump up^\"Herzl - The man of this time II\".herzl.org.Jump up^The Hapsburg Monarchy (London 1914), p.188Jump up^Vital, \'A People Apart,\' vol.2, p.439Jump up^Royal Commission on Alien Immigration, \'Minutes of Evidence\', 7 July 1902, p.211Jump up^Jacques Kornberg, \"Theodor Herzl: A Reevaluation,\"Journal of Modern History, Vol. 52, No. 2 (Jun., 1980), pp. 226–252 Published by the University of Chicago Pressjstor.orgJump up^Kornberg, Jacques (December 1, 1993).Theodor Herzl: From Assimilation to Zionism. Jewish Literature and Culture.Bloomington, Indiana:Indiana University Press. pp.193–194.ISBN978-0-253-33203-5. Retrieved2009-08-08.\"Thus, for the time being, antisemitism is alien to the French people, and they are unable to comprehend it ...By contrast, several months later ... Herzl was to offer a far different assessment of antisemitism in Austria, as a power and mainline movement on an upward course. Moreover, his fury over Austrian antisemitism had no parallel in his reaction to French antisemitism.Jump up^Cleveland, William L. A History of the Modern Middle East. Boulder, CO: Westview, 2004. Print. p.224Jump up^[Cleveland, William L. A History of the Modern Middle East. Boulder, CO: Westview, 2004. Print. p.224]Jump up^Chief Rabbi of Vienna, Moritz Gudemann, \"Since the Destruction of the Second Temple, the Jews have ceased to be a political-national identity\", from Gudemann, National Judentum, (1897);M Graens, \'Jewry in Modern Period\', in eds., Frankell & Zipperstein, p.162Jump up^Herzl,Der Judenstaat, cited by C.D. Smith,Israel and the Arab-Israeli Conflict, 2001, 4th ed., p. 53Jump up^\"The Project Gutenberg eBook of The Jewish State, by Theodor Herzl.\".gutenberg.org.Jump up^Norman Rose,A Senseless, Squalid War: Voices from Israel, 1945–1948, The Bodley Head, London, 2009, p.2)^Jump up to:abJerry Klinger (July 2010).\"Reverend William H. Hechler—The Christian minister who legitimized Theodor Herzl\".Jewish Magazine. Retrieved2011-10-26.Jump up^The Diaries of Theodor Herzl, edited by Marvin Lowenthal, Gloucester, Massachusetts, Peter Smith Pub., 1978 p. 105^Jump up to:abLondonDaily MailFriday November 18, 1898 \"An Eastern Surprise: Important Result of the Kaiser\'s Tour: Sultan and Emperor Agreed in Palestine: Benevolent Sanction Given to the Zionist Movement One of the most important results, if not the most important, of the Kaiser\'s visit to Palestine is the immense impetus it has given to Zionism, the movement for the return of the Jews to Palestine. The gain to this cause is the greater since it is immediate, but perhaps more important still is the wide political influence which this Imperial action is like to have. It has not been generally reported that when the Kaiser visited Constantinople, Dr. Herzl, the head of the Zionist movement, was there; again when the Kaiser entered Jerusalem, he found Dr.Herzl there. These were no mere coincidences, but the visible signs of accomplished facts.\" Herzl had achieved political legitimacy.Jump up^Reuben R Hecht,When the Shofar sounds, 2006, p.43Jump up^Philip Michael NevlenskiJump up^\"Time Line\". Herzl.org. Retrieved2011-10-26.Jump up^\"Time Line\". Herzl.org. Retrieved2011-10-26.Jump up^Friedman, Isaiah. \"Herzl, Theodor.\"Encyclopaedia Judaica. Ed. Michael Berenbaum and Fred Skolnik. 2nd ed. Vol. 9. Detroit: Macmillan Reference USA, 2007. 63.Gale Virtual Reference Library. Web. 22 Jan. 2016Jump up^\'Complete Diaries of Theodor Herzl\' ed. Raphael Patai, transl. Harry Zohn, in 5 vols, (NY 1960), 5 July 1896 and 28 June 1895, i, p.190Jump up^Vital, p.442Jump up^inDer Judenstaat: Versuch einer modernen Losung der Judenfrage(An Attempt at a Modern Solution to the Jewish Question)Jump up^transl. A Russian Jew\'s urgent warning to his kinsfolkJump up^\"Theodor Herzl in Jerusalem, Just Prior to Meeting With German Emperor Wilhelm II...\".Shapell Manuscript Foundation. Retrieved26 October2011.Jump up^Herzl had written in his diary of the necessity for world power recognition. March 11, 1896\"Jump up^Ginsberg, Michael Peled; Ron, Moshe (June 2004).Shattered Vessels: Memory, Identity, and Creation in the Work of David Shahar. State University of New York Press.ISBN978-0-7914-5919-5.Jump up^Kaiser Wilhelm II had assured Herzl of his support for the Jewish protectorate under Germany when they had met privately in Istanbul a week earlier. By the time of their public meetings at Mikveh Israel and Jerusalem, the Kaiser had changed his mind. Herzl had thought he had failed. In the eyes of public opinion he had not.Jump up^Schneer, The Balfour Declaration, p.111Jump up^Schneer, p.112Jump up^Catholicism, France and Zionism: 1895-1904Jump up^Laqueur, Walter. The History of Zionism. London: Tauris Parke Paperbacks, 2003. p. 111Jump up^Schneer, p.113-4Jump up^David Vital, A People and a State (1999), p.448Jump up^Elon, Amos (1975).Herzl, pp. 400–1, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^\'Obituary\',The Times, Thursday, July 7, 1904; p. 10; Issue 37440; col B.Jump up^Elon, Amos (1975).Herzl, p. 402, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^Cleveland, William L. A History of the Modern Middle East. Boulder, CO: Westview, 2004. Print. p. 223Jump up^\"Jewishvirtuallibrary.org\". Jewishvirtuallibrary.org. Retrieved2011-10-26.Jump up^Avineri, Shlomo(September 2, 2009).\"Herzl\'s vision of racism\".Haaretz. Retrieved2009-08-08.Jump up^\"Henry George and Zionism\".Jewish Currents.^Jump up to:ab\'Zion & the Jewish National Idea\', inZionism Reconsidered, Macmillan, 1970 PB, p.185Jump up^L.C.M. van der Hoeven Leonhard, \'Shlomo and David, Israel, 1907\', inFrom Haven to Conquest, 1971, W. Khalidi (ed.), pp.118–19.Jump up^\'The Complete Diaries of Theodor Herzl\', vol.1 (New York: Herzl Press and Thomas Yoseloff, 1960), pp.88, 90 hereafter Herzl diaries.Jump up^Theodor Herzlon WowEssays.comJump up^Elon, Amos (1975).Herzl, p. 403, New York: Holt, Rinehart and Winston.ISBN 978-0-03-013126-4.Jump up^Rogaia Mustafa Abusharaf,Female Circumcision: Multicultural Perspectives, (University of Pennsylvania Press, 2007), p.51Jump up^The Gender Of Desire: Essays On Male Sexuality, By Michael S. Kimmel, SUNY Press, 2005, p.181Jump up^Stewart, D.,Theodor Herzl(Garden City, New York: Doubleday, 1974), p. 202Jump up^\"Einstein on Theodor Herzl\'s Son, Hans\' Conversion and Suicide\".Shapell Manuscript Collection. SMF.Jump up^Princes Without a Home: Modern Zionism and the Strange Fate of Theodor Herzl\'s children, Ilse Sternberger, p.125^Jump up to:abcRabbi Ken Spiro (February 2, 2002).\"Crash Course in Jewish History Part 63 - Modern Zionism\". Aish HaTorah. Retrieved2011-10-26.Jump up^Princes Without a Home, by Isle SternbergerJump up^\"Manta - Rediscover America\'s Small Business\".Manta. Goliath.ecnext.com. Retrieved2011-10-26.Jump up^Herzl\'s children to be disinterred on Tuesday in Bordeaux, Francehaaretz.comJump up^Fulfilling Historical Justice: Herzl\'s Children Come Home,jewishagency.orgArchivedJanuary 8, 2009, at theWayback Machine.Jump up^Zionist Archives letters of Richard NeumannJump up^Stephen Norman, \'Airstop in Israel\'azure.org.ilJump up^Central Zionist Archives-extensive documentary exchange between Lauterbach and Norman 1936−1946Jump up^Central Zionist Archives, Jerusalem, Papers of Stephen Norman, July 2, 1946, letter to Mrs.Stybovitz-KahnJump up^Haboker 10-26-1945. Document amongst the papers of Stephen Norman at the Central Zionist Archives in JerusalemJump up^Central Zionist Archives, Jerusalem, August, 1946,Jump up^\"These Children Bore the Mark of Freedom,\" by Jerry Klinger, Theodor Herzl Foundation, inMidstream, a bi-monthly Jewish review, May/June 2007, pp.21–24,ISSN0026-332XJump up^Anshel Pfeffer and Haaretz Service (5 December 2007).\"Theodor Herzl\'s only grandson reinterred in J\'lem cemetery\".Haaretz.com.Jump up^Richard Greenberg, Washington Jewish Week, June 27, 2007, \"Zionist set to come \'home\': Herzl\'s grandson slated to be reburied in Israel\"Jump up^Jerry Klinger, \"A Zionist who deserves to come home\", Jerusalem Post, Feb. 12, 2003Crash Course in Jewish History Part 63 - Modern Zionism Guttman, Nathan (August 29, 2007).\"Jerusalem Plans a Hero\'s Burial to Long Deceased Grandson of Herzl\".The Jewish Daily Forward.Jump up^Jerry Klinger, President of the Jewish American Society for Historic Preservation, was the principle organizer behind the five year reburial effort.Jump Jewish American Society for Historic Preservation. 2007-12-05. Retrieved2011-10-26.Jump up^\"Brandeis.edu\". Brandeis.edu. 2010-05-24. Retrieved2011-10-26.Jump up^\"Theodor Herzl 2004\". The Department for Jewish Zionist Education. Retrieved2009-08-08.^Jump up to:abBalsam, Mashav.\"Theodor Herzl: From the Theatre Stage to The Stage of Life\".All About Jewish Theatre. and secondary sources[edit]Biographies of Theodor Herzl[edit]Avineri, Shlomo(2013).Herzl: Theodor Herzl and the Foundation of the Jewish State. London: Weidenfeld & Nicolson.ISBN978-0297868804.Falk, Avner(1993).Herzl, King of the Jews: A Psychoanalytic Biography of Theodor Herzl. Washington: University Press of America.ISBN0-8191-8925-1.Elon, Amos(1975).Herzl. New York: Holt, Rinehart and Winston.ISBN0-03-013126-X.Elon, Amos.The Israelis: Founders and Sons.Elon, Amos.Jerusalem: City of Mirrors.Alex Bein(1934).Theodor Herzl: Biographie. mit 63 Bildern und einer Ahnentafel, de icon.Bein, Alex (1941).Maurice Samuel, ed.Theodor Herzl: A Biography of the Founder of the Modern Zionism.Leon Kellner(1920).Theodor Herzls Lehrjahre 1860-1895. Vienna.Beller, Steven (2004).Herzl.Brenner, Michael; Frisch, Shelley (2003).Zionism: A Brief History.Elon, Amos (1975).Herzl.Roth, John K. (2003).Approaches to Auschwitz: The Holocaust and Its Legacy. Louisville, Kentucky: Westminster John Knox Press.ISBN0-664-22353-2.Pawel, Ernst (1992).The Labyrinth of Exile: A Life of Theodor Herzl.Vital, David (April 1980).The Origins of Zionism(Paperback ed.).Oxford University Press.ISBN978-0-19-827439-1. Shlomo (1999). \"Herzl\'s Diaries as a Bildungsroman\".Jewish Social Studies.3(2): 1–46.Friedman, Isaiah (2004). \"Theodor Herzl: Political Activity and Achievements\".Israel Studies.9(3): 46–79, online inEBSCO.Kornberg, Jacques (June 1980).\"Theodor Herzl: A Reevaluation\".Journal of Modern History. University of Chicago Press.52(2).Films[edit]Otto Kreisler.Theodor Herzl.External links[edit]Find more aboutTheodor_Herzlat Wikipedia\'ssister projectsDefinitionsfrom WiktionaryMediafrom CommonsNewsfrom WikinewsQuotationsfrom WikiquoteTextsfrom WikisourceTextbooksfrom WikibooksLearning resourcesfrom WikiversityLiterature by and about Theodor Herzl in University Library JCS Frankfurt am Main: Digital Collections JudaicaOn Herzl\'s Diaries,Shlomo AvineriOriginal Letters and Primary Sources from Theodor HerzlShapell Manuscript FoundationAbout Israel - Herzl NowWorks by Herzl in German at German-language WikisourceZionism and the creation of modern IsraelBiography of Theodor HerzlHerzl\'s Centenary and AwardHerzl familyThe personal papers of Theodor Herzl are kept at theCentral Zionist Archives in JerusalemFamous Hungarian Jews: Herzl TivadarTheodor Herzl: Visions of Israel, Video Lecture by Dr.Henry AbramsonWorks by Theodor HerzlatProject GutenbergWorks by or about Theodor HerzlatInternet ArchiveWorks by Theodor HerzlatLibriVox(public domain audiobooks)Herzl BiographyBinyamin Ze’ev (Theodor) Herzl (1860-1904)Herzl was born in Budapest, Hungary on May 2, 1860, to Jeanette and Jacob. He was raised in a well-to-do home, received a basic Jewish education, and was educated in the spirit of the German-Jewish Enlightenment of the period, which was characteristic of Jews living in Central Europe at that time.Following the untimely death of his sister, Pauline, in 1878, Herzl moved to Vienna, Austria with his family. Herzl attended the University of Vienna, and in 1884 Herzl was awarded a doctorate of law. He worked in this profession for a short time in Vienna and Saltzburg, but after a year he decided to devote himself to his first love – writing.In 1891, Herzl had become the Paris correspondent for the influential Vienna newspaper Neue Freie Presse. During his work he came fact-to-face with the growing anti-Semitic atmosphere in France; he became more and more concerned with the Jewish question, and sought various ways to cope with the issue. At a certain point, he considered working towards the idea of mass conversion of young Jews to Christianity, in the hope that this would solve the Jewish problem once and for all. But he quickly disabused himself of this notion.In 1894 Herzl attended the trial of Alfred Dreyfus, an assimilated Jewish officer in the French army who was unjustly accused of treason. Herzl was appalled when he witnessed the Parisian mobs shouting “Death to the Jews.” This anti-Semitic atmosphere led Herzl towards a new conceptual horizon. He began to understand that the Jewish problem demanded a national and political solution. He believed that only by establishing a state for the Jewish people could the Jews resolve their distress and bring an end to anti-Semitism. His new Zionist vision was presented in its entirety in his book entitled, Der Judenstaat, which was published in February, 1896. The appearance of Herzl’s book unleashed violent disagreement. The enlightened elite rejected Herzl’s plan, for both ideological and practical reasons. On the other hand, his ideas were met with enthusiasm by the Jewish masses, who considered him to be a modern Moses.Herzl was enthralled with the Zionist idea. He conducted diplomatic ties to disseminate his plans and to gain a Charter (the right of Jews to settle in Eretz Israel, granted by the Turkish Sultan). In contrast with others in the Zionist movement, Herzl believed it was very important to gain international and legal recognition of the rights of the Jewish people in Eretz Israel before beginning actual settlement there. This perspective was the basis of the Political Zionism Movement, of which Herzl was the leader.In 1897, Herzl convened the First Zionist Congress in Basel, Switzerland. Here, the World Zionist Organization was founded and Herzl was made its first president. During this year he also founded his Zionist newspaper, Die Welt, in Vienna.At the Sixth Zionist Congress held in 1903, Herzl proposed his “Uganda Program” proposing that Jews settle in the British territory of Uganda. The proposal aroused a storm at the Congress and in order to prevent a split in the Zionist movement, he quickly announced that this was merely a temporary solution.To a large extent, the entire Uganda Episode was responsible for breaking Herzl’s spirit. However, he continued his Zionist activity: meeting with leaders all over the world and working to promote the Zionist Movement, but his health began to fail.Herzl did not live to see the realization of his vision; he died in Edlach near Vienna on July 3, 1904 (20th of Tammuz 5664), and his funeral was attended by many.In light of his final request, following the establishment of the State of Israel, his body was brought for reinterment in August 1949, on Mt. Herzl, which was named in his memory.Binyamin Ze\'ev Herzl: Father of Zionism29 Oct 2002Binyamin Ze\'ev HerzlFather of Zionism1860-1904 \"In Basle I founded the Jewish state...Maybe in five years, certainly in fifty, everyone will realize it.\"Captain Dreyfus is stripped of his rank Theodor (Binyamin Ze\'ev) Herzl, the visionary of Zionism, was born in Budapest in 1860. He was educated in the spirit of the German-Jewish Enlightenment of the period, learning to appreciate secular culture. In 1878 the family moved to Vienna, and in 1884 Herzl was awarded a doctorate of law from the University of Vienna. He became a writer, a playwright and a journalist. The Paris correspondent of the influential liberal Vienna newspaperNeue Freie Pressewas none other than Theodor Herzl.Herzl first encountered the anti-Semitism that would shape his life and the fate of the Jews in the twentieth century while studying at the University of Vienna (1882). Later, during his stay in Paris as a journalist, he was brought face-to-face with the problem. At the time, he regarded the Jewish problem as a social issue and wrote a drama,The Ghetto(1894), in which assimilation and conversion are rejected as solutions. He hoped thatThe Ghettowould lead to debate and ultimately to a solution, based on mutual tolerance and respect between Christians and Jews.In 1894, Captain Alfred Dreyfus, a Jewish officer in the French army, was unjustly accused of treason, mainly because of the prevailing anti-Semitic atmosphere. Herzl witnessed mobs shouting \"Death to the Jews\" in France, the home of the French Revolution, and resolved that there was only one solution: the mass immigration of Jews to a land that they could call their own. Thus the Dreyfus Case became one of the determinants in the genesis of Political Zionism.Herzl concluded that anti-Semitism was a stable and immutable factor in human society, which assimilation did not solve. He mulled over the idea of Jewish sovereignty, and, despite ridicule from Jewish leaders, publishedDer Judenstaat(The Jewish State, 1896). Herzl argued that the essence of the Jewish problem was not individual but national. He declared that the Jews could gain acceptance in the world only if they ceased being a national anomaly. The Jews are one people, he said, and their plight could be transformed into a positive force by the establishment of a Jewish state with the consent of the great powers. He saw the Jewish question as an international political question to be dealt with in the arena of international politics.Herzl proposed a practical program for collecting funds from Jews around the world by a company to be owned by stockholders, which would work towards the practical realization of this goal. (This organization, when it was eventually formed, was called the Zionist Organization.) He saw the future state as a model social state, basing his ideas on the European model of the time, of a modern enlightened society. It would be neutral and peace-seeking, and of a secular nature.Hibbat Zionwas a pre-Zionist movement, beginning in the 1880s, advocating revival of Jewish life in the Land. Its adherents worked towards the physical development of the Land, and founded agricultural settlements in Palestine. By the time the First Zionist Congress met in 1897, they had already begun to transform the face of the Land.Herzl, though, saw the aim of the Zionist movement as a charter for a Jewish national entity in the Land of Israel rather than its development through piecemeal settlement.In his Zionist novel,Altneuland(Old New Land, 1902), Herzl pictured the future Jewish state as a socialist utopia. He envisioned a new society that was to rise in the Land of Israel on a cooperative basis utilizing science and technology in the development of the Land.He included detailed ideas about how he saw the future state\'s political structure, immigration, fund-raising, diplomatic relations, social laws and relations between religion and the state. InAltneuland, the Jewish state was foreseen as a pluralist, advanced society, a \"light unto the nations.\"This book had a great impact on the Jews of the time and became a symbol of the Zionist vision in the Land of Israel.Herzl\'s ideas were met with enthusiasm by the Jewish masses in Eastern Europe, although Jewish leaders were less ardent. Still, Herzl convened and chaired the First Zionist Congress in Basle, Switzerland, on August 29-31, 1897, the first interterritorial gathering of Jews on a national and secular basis. Here the delegates adopted the Basle Program, the program of the Zionist movement, and declared \"Zionism seeks to establish a home for the Jewish people in Palestine secured under public law.\" At the Congress the Zionist Organization was established as the political arm of the Jewish people, and Herzl was elected its first president. In the same year, Herzl founded the Zionist weeklyDie Weltand began activities to obtain a charter for Jewish settlement in the land. After the First Zionist Congress, the movement met yearly at an international Zionist Congress. In 1936 the center of the Zionist movement was transferred to Jerusalem.Herzl saw the need for encouragement by the great powers of the aims of the Jewish people in the Land. Thus, he traveled to the Land of Israel and Istanbul in 1898 to meet with Kaiser Wilhelm II of Germany and the Sultan of the Ottoman Empire. When these efforts proved fruitless, he turned to Great Britain, and met with Joseph Chamberlain, the British colonial secretary and others. The only concrete offer he received from the British was the proposal of a Jewish autonomous region in east Africa, in Uganda.The 1903 Kishinev pogrom and the difficult state of Russian Jewry, witnessed firsthand by Herzl during a visit to Russia, had a profound effect on him. He proposed the British Uganda Program to the Sixth Zionist Congress (1903) as a temporary refuge for Jews in Russia in immediate danger. While Herzl made it clear that this program would not affect the ultimate aim of Zionism, a Jewish entity in the Land of Israel, the proposal aroused a storm at the Congress and nearly led to a split in the Zionist movement.The Uganda Program was finally rejected by the Zionist movement at the Seventh Zionist Congress in 1905.Herzl died in 1904, of pneumonia and a weak heart overworked by his incessant efforts on behalf of Zionism, but by then the movement had found its place on the world political map. In 1949 Herzl\'s remains were brought to Israel and reinterred on Mount Herzl in Jerusalem.Herzl coined the phrase \"If you will, it is no fairytale,\" which became the motto of the Zionist movement. Although at the time no one could have imagined it, Zionism led, only fifty years later, to the establishment of the independent State of Pioneer) was a Jewish youth movement that trained young people for settling in theLand of Israel. It became an umbrella organization of the pioneeringZionist youth movements.History[edit]HeHalutz was founded by Eliezer Joffe in America in 1905, and about the same time inRussia.[1]DuringWorld War I, HeHalutz branches opened across Europe (including Russia), America and Canada. Leaders of the organization includedYitzhak Ben-Zvi(later the second president of theState of Israel), andDavid Ben-Gurion(later the first Prime Minister of Israel) in America, andJoseph Trumpeldorin Russia.Ben-Gurion was living inJerusalemat the start of the First World War, where he and Ben Zvi recruited forty Jews into a Jewish militia to assist theOttomanarmy. Despite this, he was deported to Egypt in March 1915. From there he made his way to the United States, where he remained for three years. On his arrival, he and Ben Zvi went on a tour of 35 cities in an attempt to raise a Hechalutz \"pioneer army\" of 10,000 men to fight on Turkey\'s side.[2]After theBalfour Declarationof November 1917, the situation changed dramatically and Ben-Gurion, with the interest of Zionism in mind, switched sides and joined the newly formedJewish Legionof theBritish Army, leaving to fight the Turks in Palestine.At its peak, between 1930 and 1935, HeHalutz operated in 25 countries throughout Europe, North Africa, the Middle East, and Northern South America.By the eve ofSecond World Warin 1939, HeHalutz numbered 100,000 members worldwide, with approximately 60,000 having already emigrated (aliyah) toMandate Palestine, and with 16,000 members in training centers (hakhsharot) for the pioneering life in theLand of Israel.[3]During the war and German occupation, Jews in some ghettos in Europe established Hechalutz units, as in Lithuania\'sŠiauliai Ghetto.[4]HE-ḤALUTZ(Heb. הֶחָלוּץ; \"the pioneer\"), an association of Jewish youth whose aim was to train its members to settle on the land in Israel. The original meaning of the Hebrew word is the vanguard that leads the host on its advance (Josh. 6:13).Origin of the MovementThe idea of He-Ḥalutz was conceived during the crisis that overtook Russian Jewry in the aftermath of the 1881 pogroms. This awakening was influenced indirectly by the Russian revolutionary movement, which called upon the intelligentsia to \"go out to the people.\" Two of the societies that were formed at this time –*Bilu, which called for settlement in Ereẓ Israel, and*Am Olam, which advocated settlement in the United States – were pioneer movements that imposed the concepts of \"self-fulfillment\" upon their members and planned for collective or cooperative settlement. At the beginning of the 20thcentury, a Jewish youth movement made up of small groups gradually came into being. Menaḥem*Ussishkingave impetus to this development in 1904, when he called for the establishment of \"a general Jewish workers\' organization made up of unmarried young people of sound body and spirit. Each member would be committed to settle for a period of three years in Ereẓ Israel, where he would render army service for the Jewish people, his weapons being not the sword and the rifle, but the spade and the plow\" (inOur Program). Such movements arose under different names in various countries: in America He-Ḥalutz, founded by Eliezer*Joffein 1905 (see below); in Russia, a number of societies, among them Bilu\'im Ḥadashim (new Bilu\'im) and He-Ḥalutz. They were encouraged by the Ereẓ Israel workers, who called for the settlement ofḥalutzim(A.D. Gordon in 1904,Joseph *Vitkinin 1905, the Ha-Po\'el ha-Ẓa\'ir in 1908, etc.) and sent emissaries abroad to urge young Jews to settle in Ereẓ Israel.The*Ẓe\'irei Zion movementincluded in its platform \"the organization ofḥalutzimand their training foraliyah.\"In the summer of 1906 the Ẓe\'irei Zion held a conference ofḥalutzim(the Bilu\'im Ḥadashim) that decided to impose upon the members of the movement the goal of settling in Ereẓ Israel and engaging in manual or intellectual labor in groups or as individuals, as well as studying Hebrew and Arabic. During the 11thZionist Congress in Vienna (1913), Ẓe\'irei Zion decided to establish a center for Russia and Poland and to include among its tasks \"the training ofḥalutzimwho are contemplating settlement in Ereẓ Israel.\" At the conference of Ẓe\'irei Zion in Russia (Vilna, April 1914), Eliahu Munchik, an emissary from Ereẓ Israel, spoke onaliyah(immigration) andḥalutziyyut(pioneering), and the conference decided to organize groups and establish a mutual aid fund for them. During World WarIthe movement came to a standstill except in Russia and the United States. In the U.S. David*Ben-Gurionand Izhak*Ben-Zviattempted to establish a pioneering movement. In their Yiddish pamphlet, \"Printcipen un Oyfgaben\" (\"Principles and Tasks,\" 1917), the guidelines were formulated as follows: \"To create and organize the first workers\' army for Ereẓ Israel\" and to impose upon each member the obligation of \"settling in Ereẓ Israel when the need arises.\" A few hundred youngsters joined the organization. At the end of 1917, when the call came to join the*Jewish Legion, these members of He-Ḥalutz in the U.S. volunteered for military service and went to Ereẓ Israel together with the other volunteers.RussiaThe February Revolution of 1917 opened up new possibilities for Zionist activities in Russia. An article on He-Ḥalutz by Ben-Zvi, published inYevreyskaya Zhiznin April 1917, made a profound impression upon Jewish youth. The second conference of Ẓe\'irei Zion, which convened in Petrograd in May 1917, adopted a resolution calling for \"the education of the youth to the ideas ofḥalutziyyutand the organization of He-Ḥalutz groups to serve as the basis of Jewish national life in Ereẓ Israel.\" The*Balfour Declaration, issued in November 1917, greatly accelerated the process, and groups ofḥalutzimdeveloped in Russia, Poland, Lithuania, Latvia, Galicia, Bessarabia, etc. At first the various groups had no connection with one another, but gradually they became part of a national organization and eventually a worldwide movement. In January 1918, the founding convention of the Russian He-Ḥalutz met in Kharkov. At this conference, a controversy, which dominated the movement for a number of years, arose between the \"idealists,\" who argued that He-Ḥalutz should serve as a vanguard and assume tasks of outstanding importance for the Zionist movement, and the \"materialists,\" who saw the movement simply as the organization of Jewish workers planning to settle in Ereẓ Israel.In the spring of 1918, Joseph*Trumpeldorjoined the organization of He-Ḥalutz. In July and September 1918, conferences of Zionist organizations and of He-Ḥalutz groups were held, and it was decided that the movement would be Zionist but nonpartisan and would accept for membership Jewish youth over 18 who recognized Hebrew as their national language and were preparing for settlement in Ereẓ Israel. Trumpeldor formulated these decisions in a Russian-language pamphlet titledHe-Ḥalutz, which was widely distributed in Russia. On Jan. 6, 1919, the first conference of the movement, in which representatives of 23 groups in central Russia and Belorussia took part, took place in Moscow. Trumpeldor, who had lost hope of creating a Jewish army of 100,000 men in Russia that would march to Ereẓ Israel through the Caucasus, called for the establishment of a \"military He-Ḥalutz\" of 10,000 men to replace the British garrison in Ereẓ Israel. The conference decided upon a series of general principles: He-Ḥalutz is a nonpartisan association of workers who have resolved to settle in Ereẓ Israel in order to live by their own labor, rejecting exploitation of others\' work; it will train its members for life in Ereẓ Israel, transport them there, and facilitate their absorption in the country; its final goal is the establishment of a sovereign Jewish nation in Ereẓ Israel; it accepts the authority of the Zionist Congress. Trumpeldor was elected president and asked to go to Ereẓ Israel to prepare the ground for the absorption ofḥalutzim. An executive body was elected and took up its seat in Minsk. In spite of the chaotic conditions prevailing in Russia during the civil war, He-Ḥalutz entered upon a period of rapid development. A wave of unorganized emigration began; it was made up of various groups ofḥalutzimwho set out on the way to Ereẓ Israel along different routes – across the Romanian, Polish, Lithuanian, and Latvian borders and by way of the Black Sea and the Caucasian Mountains. The number of groups associated with the center grew to 120. When Trumpeldor fell at*Tel Ḥai(March 1920) the movement lost its natural leader, but he became the symbol of its ideals, as he had realized the aims of He-Ḥalutz – settling in Ereẓ Israel, working there, and being prepared to give one\'s life in its defense.For He-Ḥalutz, the consolidation of the Soviet regime meant the beginning of a process that was to end in the total suppression of the movement. TheYevsektsiya(the Jewish \"section\" in the Communist Party) played a role in this process. When the He-Ḥalutz center, then in Moscow, applied to the authorities for official approval of its activities, it received the reply (March 18, 1918) that there was no need for official approval as long as the activities of He-Ḥalutz conformed to the laws of the Soviet Union. This rather equivocal reply (which at the time did not apply to the Ukraine and Belorussia) provided a basis, however uncertain, for the continued existence of the movement. In many places, its training farms dovetailed with the official efforts of \"productivization\" of those Jews who had lost their source of livelihood, and sometimes He-Ḥalutz was even officially encouraged to continue these training activities. The hasty and unorganizedaliyahofḥalutzim, however, adversely affected the development of the movement. In October 1920 another conference of He-Ḥalutz, which took place at Kharkov, emphasized the need for trainingḥalutzimbefore their move to Ereẓ Israel. During the following years while the Jewishshtetlwas rapidly being destroyed, the movement continued to develop, eventhough many branches, as well as entire areas, were out of touch with the center. In Odessa, for example, a special center for the Ukraine functioned independently. One group that had a considerable influence upon training ofḥalutzimin the early 1920s was the Volga Guard at Saratov, which later moved to Yartsevo, near Moscow, and established the J.Ḥ.*BrennerWork Battalion. In January 1922, the third He-Ḥalutz conference was held at Kharkov and was attended by delegates from Russia, the Ukraine, and Belorussia. Its participants were arrested and continued their deliberations in jail, but He-Ḥalutz continued its work. At the end of the year a training farm named Tel Ḥai was opened up in the Crimea.At this juncture, the first signs of a split in the ranks of He-Ḥalutz made their appearance. Some of its members decided to adapt \"He-Ḥalutz\" to the state ideology in order to achieve official approval of its activities; others, however, felt that He-Ḥalutz should retain its nonpartisan character and disassociate itself from Communism. In April 1923 the Council of He-Ḥalutz met in Moscow and decided upon program guidelines, which included a paragraph defining He-Ḥalutz as an organic part of the Jewish and international working class and, recognizing the inevitability of the class war, declaring that the movement would fight against capitalism in all its forms. Another paragraph stipulated that members who \"oppose the idea of thekevuẓahand who wish to plan their lives as members of a moshav ovedim would not be admitted to the training groups.\" These resolutions caused an uproar in He-Ḥalutz and a bitter controversy broke out. Ben-Gurion, who was in the Soviet Union at the time visiting its agricultural exhibition as a delegate of the*Histadrut, made an unsuccessful attempt to settle the dispute. In August 1923, when the He-Ḥalutz statute was given official sanction, the movement split into two factions: the \"legal\" faction, advocating class warfare and a collective way of life, and the \"illegal\" faction, which regarded itself as a national Jewish workers\' movement.The legal He-Ḥalutz strove to utilize the limited possibilities deriving from its status. Official branches were opened in various places (excluding, however, the Ukraine and Belorussia, where the official approval did not apply); a struggle was conducted, in public, with the Jewish Communist activists, and permission was obtained for the publication of a journal (He-Ḥalutz), which printed 3,000 copies and contained news from Ereẓ Israel. Members of He-Ḥalutz participated in official celebrations and holidays (May Day, the anniversary of the Revolution), displaying Zionist slogans and singing Zionist songs. He-Ḥalutz also joined the organizations designed to encourage the agricultural settlement of Jews in Russia (Ozet) and struggled inside these organizations against the design to turn them into instruments againstaliyah. More training farms such as Ma\'yan in the Crimea and Zangen near Moscow were established. The illegal faction of He-Ḥalutz carried on its activities underground and also succeeded in establishing training farms of its own, such as Mishmar in the Crimea (1924) and Bilu in Belorussia (1925). At the end of 1925 the factions had a total membership of 14,000.The year 1926, however, was a turning point for the worse. News of the economic crisis in Palestine had a depressing effect, and manyḥalutzim– including some who had been members of the Work Battalion – returned from Palestine as disappointed men. At the same time the settlement of Jews on the land in the U.S.S.R. boasted considerable achievements, and it seemed to many that this was the proper way to the large-scale \"productivization\" of Russian Jewry. The Soviet authorities now persecuted both factions of He-Ḥalutz. No aid was forthcoming from the Zionist movement or the He-Ḥalutz movement abroad. In March 1928 the government canceled the approval it had given to one faction, and both were now illegal. The training farms of He-Ḥalutz were disbanded and their members had only one course left – to go to Ereẓ Israel after first spending years in jail and exile. Even this course was fraught with difficulties and eventually came to an end. Slowly the movement was suppressed, although efforts to keep it alive continued until 1934. Those members of He-Ḥalutz who had not succeeded in leaving for Ereẓ Israel remained in prison or exile, some to be liquidated during the mass purges (among them Shemu\'el Schneurson, one of the leaders of the underground He-Ḥalutz who had returned from Ereẓ Israel in 1926 to take part in the underground work of the movement).The He-Ḥalutz movement in Russia affected the development of the movement far beyond the confines of the country. Hundreds ofḥalutzimfrom Soviet Russia who passed through Poland, Romania, Lithuania, Latvia, etc., on their way to Ereẓ Israel were of significant help to the movement in those countries. The final severance of the He-Ḥalutz movement in Russia from the outside world and from Ereẓ Israel was one of the severest blows dealt to the Zionist Movement.PolandAt the same time, the movement spread all over Europe, as well as overseas. In 1921 He-Ḥalutz conferences took place in no fewer than 25 countries in Eastern, Central, and Western Europe, the countries of North Africa and the Middle East, North and South America, and South Africa. With the suppression of all Zionist activities in the Soviet Union, the center of the movement was resituated in Poland. During the 12thZionist Congress (Carlsbad 1921), the He-Ḥalutz organizations held their first world conference and decided to establish a world federation with headquarters in Warsaw. The movement in Poland began at the same time as in Russia (at the beginning of the century), but only at the end of the war did it become a mass movement. The growth of He-Ḥalutz in Poland was greatly encouraged by the Balfour Declaration and the renewal of ties with Ereẓ Israel, particularly with the workers\' parties, as well as by the pauperization of the Jewish masses and the appearance of a young and inspired leadership that searched for a way to Jewish national freedom and the creation of a new Jewish society.The program of He-Ḥalutz consisted of three basic, interdependent points: organization, training (hakhsharah), andaliyah. The last was the most difficult to achieve, as the British military authorities in Palestine were largely anti-Zionist and discouraged Jewish immigration. It was also deemed impossible to enter the country illegally by eluding the border control, since peace had not yet been restored and there were no land or sea communications. In spite of these obstacles, individual immigrants and small groups succeeded in entering the country; the groups grew in size and eventually the road ofaliyahlay open. The first group to enter Ereẓ Israel in this manner was the \"Bendin\" group, consisting of sixḥalutzim. They left Poland in the summer of 1918 and made their way through Odessa and Constantinople, finally reaching Jaffa on Dec. 5, 1918, after they had risked their lives in a daring and arduous trip. A second group left Radom in November 1918. Originally numbering 15 persons, they were joined en route by 90ḥalutzim. Their trip entered Zionist history as \"The 105.\" Without passports and visas they passed through Czechoslovakia, Austria, Serbia, Croatia, and Italy, and time and again they were arrested, imprisoned, and beaten. Finally they reached Naples, where, lacking entry visas, they were unable to board a ship for Palestine. It was only after great efforts were made in their behalf (in which the author Axel Munthe, then a resident of Capri, also took part) that London authorized the issue of visas. When they landed in Egypt, they were imprisoned by the British military authorities, who suspected them of being \"Bolsheviks.\" Finally, after six months of hardship, they reached Palestine. On their arrival by train from Egypt during Passover 1919, they were welcomed by almost the entire population of Tel Aviv. \"The 105\" had in fact inaugurated a new wave of immigration – the Third*Aliyah.The reports of the arrival of the \"Bendin\" and Radom groups gave new encouragement to the movement in Poland. Branches were organized and training programs instituted in hundreds of towns and cities. Training was divided into two parts: ideological training (Zionism and social sciences, history and geography of Ereẓ Israel, and Hebrew) and practical training (vocational education, primarily in agriculture). Manyḥalutzimwere employed by Jewish and gentile landowners (especially in Galicia) as individuals or in groups; but in the main the training was conducted on farms established and maintained by He-Ḥalutz. The largest and best known of the dozens of such farms were at Grochow (near Warsaw), Czestochowa, Grodno, Suwalki, and Bendzin. There were also training facilities in quarries (the best known of them, in Klosow, Volhynia), sawmills, textile factories, etc. The expansion of the training program was followed by an increase inaliyah.In 1918 Russianḥalutzimon their way to Palestine began entering Poland illegally. At first they came in small groups, but in the period 1919–23 the flow took on considerable proportions. Theḥalutzimcame mostly from Podolia, the Ukraine, Volhynia, and Belorussia, and they converged on Vilna, Baranovichi, Rovno, Pinsk, and Warsaw. In the initial phase the Polish authorities tolerated their illegal entry on the basis of documents furnished by the Palestine Office of the Zionist Movement and provided theḥalutzimwith emigrants\' passports on the assumption that their stay in Poland would be short. When immigration to Palestine was stopped in 1921, however, the Polish authorities took severe measures against theḥalutzim, arresting and deporting them back to the Soviet border. It was only after the Zionist institutions had undertaken to speed up the departure of theḥalutzimfor Ereẓ Israel that the situation was alleviated. The Russianḥalutzimestablished an organization of Russian and Ukrainianḥalutzimin Poland, many of whom were placed in the Polish He-Ḥalutz training farms, while others were inḥalutzimhostels and private employment. These refugees from Russia left an indelible imprint upon the Polish movement. Eventually the Russianḥalutzimwere able to go to Palestine, and the last transport of 400 arrived in Jaffa on May 3, 1923.The Polish He-Ḥalutz movement established within its ranks He-Ḥalutz ha-Ẓa\'ir, which maintained close relations with various Zionist youth movements, such as Dror (Freiheit),*Gordonia,*Ha-Shomer ha-Ẓa\'ir, etc. The Polish He-Ḥalutz reached the height of its development during the Fourth and Fifthaliyot. In 1924, He-Ḥalutz in Poland had a membership of 1,700; in 1925 – 4,600; 1930 – 11,600; 1933 – 41,000. Members enrolled in the training program numbered 712 in 1925, 2,450 in 1926, 2,230 in 1932, 4,450 in 1933, 7,915 in 1935. The Polish movement also published a number of periodicals:He-Ḥalutz, He-Atid, He-Ḥalutz ha-Ẓa\'ir, etc. In 1934 He-Ḥalutz inaugurated the \"illegal\"*immigrationmovement by dispatching the boatVeloswithḥalutzimfrom Poland and the Baltic states. In the late 1930s He-Ḥalutz cooperated with the*Haganahin organizing theḥalutzimas \"illegal\" immigrants, in their transportation to Palestine, and in the struggle for opening the gates of Palestine. During World WarIIHe-Ḥalutz members were among the most active resistance fighters against the Nazis.LithuaniaHe-Ḥalutz in Lithuania was established after World WarIand based itself initially upon cooperative societies (in carpentry, tailoring, food processing, etc.). Due to lack of capital and experience, these cooperative societies did not last long, and they were replaced by agricultural training facilities. The main center of agricultural training was a farm run solely by He-Ḥalutz known as Kibbush. Memel, the German port annexed by Lithuania, was also a center of He-Ḥalutz activities; it had an urban cooperative, the members of which were engaged in a variety of activities, including marine and port operations. Memel was also known in the movement for its outstanding He-Ḥalutz House. Other urban He-Ḥalutz cooperatives existed at Kaunas, Siauliai, Vilkaviskis, Poniviez, etc. The membership of He-Ḥalutz in Lithuania ranged from 1,000 to 1,500.LatviaIn Latvia, the He-Ḥalutz movement\'s main training farm was located at Altasmuza, near Riga. Originally the property of*OZE, it was transferred to He-Ḥalutz and also served as a school, with the teachers receiving their salaries from the state.Other cooperatives existed at Dvinsk, Tukum, and Libau. In the period 1920–21, 150ḥalutzimsettled in Palestine and were followed by many more in the subsequent years.RomaniaHe-Ḥalutz came into existence in Romania in 1918, when Bessarabia, Bukovina, and Transylvania were incorporated into the country. It was started byḥalutzimwho had fled from Russia and the Ukraine and had to spend periods of varying length in Romania before they were able to proceed to Ereẓ Israel. Theseḥalutzim-in-transit established cooperatives of their own and also worked in the fields and forests. As a first step, the Romanian He-Ḥalutz acquired two training farms: one was later sold and replaced by the Massadah farm near Beltsy, and the other was near Jassy. Other farms were established near Galati and Bucharest. The capital for the acquisition of the farms and their maintenance was provided by a Friends of He-Ḥalutz Society. Most Zionist youth movements (Ha-Shomer ha-Ẓa\'ir, Gordonia, Dror,*Ha-No\'ar ha-Ẓiyyoni,*Bnei Akiva, etc.) participated in the activities of He-Ḥalutz. During the 1930s, when the antisemitic*Iron Guardrampaged the country, the He-Ḥalutz movement grew at a rapid pace, assisted by emissaries from Palestine. An important role was played by the Romanian ports, mainly Constanţa, which were used byolimfrom all over Europe on their way to Ereẓ Israel. The passage of many thousands ofḥalutzimthrough the country served to accelerate thealiyahof Romanianḥalutzimas well. During the war the Romanian ports made history when no fewer then 40,000 \"illegal\" immigrants to Palestine, using dozens of boats, set out from them. Romanianḥalutzimfunctioning under Nazi rule as an underground organization fulfilled a vital task in organizing and safeguarding the \"illegal\" immigration, often at the risk of their lives.Central EuropeEarly manifestations of interest inḥaluziyyutamong a part of the Jewish youth in Germany, Austria, and what was later to become Czechoslovakia came to the fore during World WarI. Officially, He-Ḥalutz was established in Germany at the end of 1918, and, as a first step, hundreds ofḥalutzim(calling themselvesPraktikantenand organized in aPraktikantenbund) went out to work on farm estates in order to train for life in Ereẓ Israel. This experiment, however, did not last long, and He-Ḥalutz established a number of training farms of its own. The movement\'s farms were not successful either, and only one (\"Ha-Mahpekhah\" – \"the Revolution\") was able to maintain itself for any period of time. The lack of Zionist education and of a sizable working class among Central European Jewry prevented the development of He-Ḥalutz along East European lines. There were differences between the members of*Blau-Weissand theḥalutzimwho had not been affiliated with this youth movement; the former had their roots in the German youth movement (e.g., theWandervogel), and the revolutionary spirit of He-Ḥalutz in Eastern Europe was alien to them. This created difficulties in the merger of the two elements in one organization, which was technically achieved by the efforts of leaders on both sides. The differences between them, however, were never entirely overcome. Czechoslovakia was the country in which He-Ḥalutz was the closest in spirit and methods to the movement in Lithuania and Poland. The movement in Western Europe developed along lines similar to Central Europe.United StatesThe first He-Ḥalutz organization in the U.S. was established in 1905, at the same time that a similar organization was formed in Odessa (Crimea). Its founders were a group of Zionist youth, most of whom were Russian immigrants from rural communities, who met in the Ha-Teḥiyah offices in New York and formed He-Ḥalutz to serve as the nucleus of a world movement to revive Jewish settlement in Ereẓ Israel. Anchored in*Po\'alei Zion, the organization was led by Eliezer Joffe who wrote articles in several newspapers to enlist the participation of youth in settling in Palestine as pioneers. In 1906 Joffe published an article titled \"The People\'s Road to Its Land,\" in which he staked the rebirth of the Jewish people on the dedication of young pioneers. Meanwhile, in 1905, Ḥalutzei Po\'alei Zion was formed within Po\'alei Zion, with branches in New York, Philadelphia, Montreal, Baltimore, and elsewhere. In 1908 the New York He-Ḥalutz group was absorbed into a new organization, Ha-Ikkar ha-Ẓa\'ir, whose program remained nearly identical with that of He-Ḥalutz. During World WarI, the U.S. He-Ḥalutz movement received a tremendous impetus from the presence of Ben-Gurion and Ben-Zvi, who tried to establish a He-Ḥalutz organization in the U.S. with the help of the Po\'alei Zion party and published a Yiddish pamphlet, \"Printsipen un Oyfgaben\" (Sifriyyat He-Ḥalutz, 1917). Several hundred Jewish youth responded to its call for pioneers to rebuild a Jewish homeland through practical settlement rather than political or other means. The original goal of the movement was to settle pioneers at the earliest opportunity. However, when immigration to Palestine was restricted in 1926, the world He-Ḥalutz movement began to focus its emphasis onhakhsharah(\"preparation\" or \"training\") for potential pioneer youth.Many Jewish youths were aroused by the Arab riots in Palestine and the subsequent British White Paper in 1929, and in 1932 the He-Ḥalutz Organization of America was formed with headquarters in New York and 20 city and rural branches across the U.S. and in Canada. In 1933 He-Ḥalutz rented its firsthakhsharahfarm, and it subsequently purchased farms at Creamridge,N.J.(1936); Heightstown,N.J.(1940); Poughkeepsie,N.Y.; Smithville, Ont.; and Colton, Calif. (1948) to train its members for agricultural work in Palestine. In 1935 Young Po\'alei Zion embarked on a training program within the He-Ḥalutz framework, and in 1939 Ha-Shomer ha-Ẓa\'ir joined He-Ḥalutz after nearly a decade of negotiations. By 1940 the He-Ḥalutz Organization of America included nearly all Zionist youth of the Labor and General Zionist wings. After the outbreak of World WarII, He-Ḥalutz initiated industrial, aviation, nursing, and other technical training programs, while continuing its agricultural training. By 1948 He-Ḥalutzhad grown from a few hundred members to 1,600, and since its inception several hundred members had emigrated to Ereẓ Israel. When thehakhsharahfarms were liquidated in the mid-1950s, the activities of He-Ḥalutz were assumed by Ha-Shomer ha-Ẓa\'ir, which had always maintained a large degree of autonomy. Nominally, however, the He-Ḥalutz Organization of America still exists. The only American group to support He-Ḥalutz financially was the American Fund for Palestinian Institutions.SummaryWhen World WarIIbroke out, He-Ḥalutz had a membership of 100,000. In 1927, according to statistics published by the Histadrut, 43% of all workers in Ereẓ Israel and 80% of the members of kibbutzim had been trained by He-Ḥalutz before settling in Ereẓ Israel. After the war, the world movement of He-Ḥalutz ceased to exist, although the activities that it had conducted were renewed on a smaller scale in Europe, the United States, and other countries. Pioneering youth movements, like all Zionist youth movements, now conduct their work under the auspices of the Youth and He-Ḥalutz Department of the World Zionist Organization. 3927
c1924 Hechalutz HERZL BUST STATUE Jewish ISRAEL Judaica SCULPTURE Zionist HEBREW:
$223.25