Zionism and the Creation of a New Society

by the late Ben Halpern, Jehuda Reinharz

Israel is a modern state whose institutions were clearly shaped by an ideological movement. The declaration of independence in 1948 was an immediate expression of the fundamental Zionist it gave effect to a plan advocated by organized Zionists since the 1880s for solving the Jewish Problem. Thus, major Israeli political institutions, such as the party structure, embody principles and practices that were followed in the World Zionist Organization.

In this respect, Israel is similar to other new states whose political institutions directly derive from the nationalist movements that won their independence. History and social structure are inseparably joined; the contemporary social problems of the new state are clearly rooted in its history, while the shape of its future is being decided by the very policies through which it is trying to solve these problems. At the same time, there are many unique aspects to the birth of Israel. The problem to be solved by acquiring sovereignty in Israel (and establishing a free Jewish society there) was the problem of a people living in exile. The first stage, therefore, was to return to the people a homeland to which they were intimately attached, not only in their dreams but in the minute details of their ways of life.

This important book studies the birth of the State of Israel and analyzes the elaborately articulated and variegated ideological principles of the Zionist movement that led to that birth. It examines conflicting pre-state ideals and the social structure that emerged in Palestine's Jewish community during the Mandate period. In particular, Zionism and the Creation of a New Society reflects upon Israel's existence as both a state and a social structure--a place conceived before its birth as a means of solving a particular social the modern Jewish Problem. Jehuda Reinharz and the late Ben Halpern carefully trace the development of the Zionist idea from its earliest expressions up to the eve of World War II, setting their study against a broad background of political and social development throughout Europe and the Middle East.

304 pages, Hardcover

First published January 1, 1998

Reviews

[Phoenix · Rating 5 out of 5]

The Jewish Home Restored

An excellent analysis of the organic growith and political evolution of the Yishuv in Israel. Halpern and Reinharz begin by reflecting on the external and internal forces at play during the mid to late 19th century both within the Ottoman empire and in Europe to the north and east of Istanbul. A series of troubles throughout the empire including Muhammed Ali Pasha's rebellion and conquest of the Levant in 1830s, independence in Greece, the Balkans, Romania and Russian adventurism in the Crimea drew in European involvement on while straining the finances of the Porte. The easing of restrictions against the purchase of property by and the legal of uplifting of non-Muslims through the Tanzimat reforms were motivated not only by a liberal strategy of modernization and a response political stress but also by the need to attract investment and replenish imperial coffers. Meanwhile the pressures of poverty, organized pogroms, population growth and modernity combining with legally enforced discrimination brought forth a series of vigourous popular responses within the Jewish communities of the Pale of Settlement and adjoining areas to its south and west.

Politically the air was brimming with new conceptions of nationalism, socialism, commercial relationships, individaual and collective rights and and emancipation. For the Jews as a geographically distributed minority the option of establishing their own national identity appeared improbable, yet nationalist forces argue for an identity larger than local community identity and throughout the century a vigourous collection of competing movements ensues. Some stay within tradition, others urge assimilation. The "maskilim" movement beginning in the 1770s promoted a Jewish version of the Enlightenment based on a rational approach to both traditional and secular education, emphasing the use of dominant European languages but also Hebrew and the importance of personal labour such as agriculture or crafts as giving authenticity to ones' life. From this sprung both the early proto-Zionist movement Hovevei Zion (Lovers of Zion) who explored the possibilities of a return to the Land and socialist groups such as the Bundists. Confronting the problem of antisemitism each group expressed concern that that actions of the others undermined acceptance from the surrounding non-Jewish population.

Each of the successive waves of immigration (Aliyot) had its own set of problems. Jews, known as members of the First Yishuv, had never left the land of Israel however the number of Jews in the earlier part of the century had declined along with the general population and was somewhat resistant to the ideas of the maskilim. For members of Hovevei Zion early attempts at establishing communities such as Rishon Le Tsion and Gedara found sponsorship under the Baron Edmond de Rothschild had the benefit of economic support and strong directorship and adherence to scientific farming methods, yet the agricultural settlements were very autocratic, ran at a financial loss and the techniques were more suited to the Baron's properties in France. Also part of this Aliya were a number of Jews from Yemen. It was a difficult life and some became disillusioned and returned to Europe and became Bundists or Bolsheviks and of those many came to an unfortunate end. Eventually enough of these problems were resolved for the movement to continue. An interesting dispute affecting the economic viability of the Yishuv revolved around the secular/religious split over the handling of the prohibition against working the land during the sabbatical year. Here too a compromise was reached by arranging for a temporary sale to an Arab though not all elements of the religious community signed on.

After the first Zionist Congress in 1897 the coverage of social and political trends becomes more complex as different factions attempt to convert ideology into action. Hovevei Zion folds into the World Zionist Organization which acts as an umbrella organization while Herzl manages to balance religious, socialist and bourgeoisie factions while pursuing efforts on the diplomatic front to secure support for legal rights to settlement both with Turkey and abroad. In 1901 the Jewish National Fund is formed, largely funded by small donations with the purpose of purchasing land on behalf of the Jewish people. Throughout Europe pioneering groups of youths and young adults are formed known as Zerei Zion with the purpose of training young adults with the skills needed in the old new land. Herzl envisions a loyal and grateful Jewish homeland giving sovereignty and development to the Porte. Given secession of territories to the north and the virtual loss of sovereignty of the Maghreb in North , the Ottoman government was nervous about encouraging yet another national group, however the 1908 CUP revolution and end of WW I also bring new opportunities for recognition.

Particularly fascinating was the discussion of political parties, mostly socialist in nature, and the growth of the Histadrut labour federation and it's construction contracting arm Solel Boneh and other self managed labour co-operatives such as bus companies, which overall managed to organize 80% of the workers, establish a network of health care services(Kupat Cholim) and a co-operative worker owned bank, yet still adhere to the principles egalitarianism, and mutuality in collective decision making. In a similar manner the authors follow the progression of political parties and the changing role of the WZO's counterpart in Mandatory Palestine itself, the Jewish Agency.

The research and level of insight make this an extremely worthwhile read though prior acquaintance with the history of Zionism is recommended in order for the level of detail to be of interest to the reader. The material is well supported by the bibliography however more effort could have been applied to footnotes which are adequate but sparse. With these caveats in mind it's a highly enjoyable read either for understanding the overall flow of the Yishuv or for selective reading on specific time periods. One should also note that the book was conceived as a 2nd volume to Halpern's earlier work The Idea of the Jewish State: 2nd Edition and was started by both authors, but was completed by Reinharz in 1998 nearly a decade after Halpern passed away. Both authors deserve our praise. Enjoy.