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You would think that everything there is to say about Theodor Herzl, father of modern Zionism, has already been written and published. In fact, the rampant misunderstandings and downright distortions of the man can be seen as the clearest symptoms of the identity crisis that afflicts Israeli society today. More than a century after Herzl s death, the time has come to remove the various masks that still obscure his true face and to restore the Jewish and universal dimensions to his enterprise. Such is the goal of the present study by Dr. Yitshak Weisz, the product of more than eight years of research. This is not just another biography of Herzl, but an incisive critique of everything that has been written in the past and an invitation to take a close new look at the body of his work. From this novel and even bold new reading emerges a new Herzl, revitalized for the twenty-first century.
- Sales Rank: #3510348 in Books
- Published on: 2013-09-01
- Released on: 2013-09-01
- Original language: English
- Number of items: 1
- Dimensions: 8.56" h x .79" w x 6.16" l, 1.08 pounds
- Binding: Paperback
- 320 pages
Review
San Diego Jewish World, February 2014, Donald H Harrison reviews this book. "This is both biography and historiography of the Zionist leader Theodor Herzl. Through an examination of what previous historians have said about Herzl, Weisz provides readers with highlights of Herzls life while correcting some of the most common misconceptions about the man who helped turn Zionism into an international movement."
About the Author
Dr. Yitshak (Georges) Weisz, born in Paris, made aliya with his family in 1972. He lives in Jerusalem, where he practices and lectures on endodontics. He also devotes many hours to the study of Judaism and to playing the piano.
Most helpful customer reviews
1 of 1 people found the following review helpful.
Definition, definition, definition.
By H. Walker
At the heart of the arguments on Herzl is really definition of specific words and terminology used. What is zionism? Who is a Jew? Why a Jewish state? We assume that we share the same definitions so when we debate the issue and the words are used, some how there is shock at the amount of disagreement. Our beliefs define our words.
"Who is Theodor Herzl?" is one of these questions that have been defined and redefined. Herzl's lack of observance and degrees of assimilation have been used to call into question his "Jewishness." That would be another question waiting to be defined, "How observant should one be?" This issue is in constant debate whether you are in HaEretz or the Diaspora. Which rabbi performed your son's bris? your daughter's wedding? Where you Bar Mitzvah'd? and the age old "How Jewish are you?" are question that circle round and round. These basic questions divide our communities, even to the point of being able share a cup of tea together or say brachahs.
In an interview with Haaretz, Dr. Yitzhak Weisz, stated the he believes that Herzl is more relevant than ever today, and that the discourse should go back to focusing on Jewish identity, as he conceived it. “We must return to Herzl,” he declares. Herzl’s approach, asserts Weisz, provides the basis for redefining the religious debate: “We need to uproot the Jewish terminology of religious-and-secular and start to talk about Jewish identity.”
While on vacation with his wife, he happened to read Herzl’s book “Altneuland” (“Old-New Land”) Reading the book gave me a shock, because I grasped intuitively that there was a fraud, a distortion under way here, which unites segments of society otherwise divided by an abyss: the Haredim on the one hand and the post-Zionists on the other,” he says. “When I got back to Jerusalem, I started to read Herzl systematically. Suddenly I understood how symptomatic Herzl is of the identity crisis that is wracking Israeli society.”
“Herzl thought that a Jew remains a Jew even if he discards all the precepts. But that never happens, because observing the precepts is a collective act.” Herzl’s approach, asserts Weisz, provides the basis for redefining the religious debate: “We need to uproot the Jewish terminology of religious-and-secular and start to talk about Jewish identity.”
The news lately has reported on the return to faith of 60-70 kibutz communities that are practicing a Reformed Judaism rather than Haredi. Many lesser observant or secular Israelis leave their own country in order to get married as there are so many difficulties placed in getting a legal marriage in Israel. An Inquiry is being made into the Aliyah process, as to how it is being/has been handled.
Dov Newmark, Nefesh B'Nefesh UK Director: “So really Aliyah is the process of emigrating to Israel. It’s a fairly straightforward process - under Israel’s immigration law, which is the Law of Return, if you, if you qualify then Israel has very much an open door policy. As far as the government basket of benefits it ranges from free ulpan - which is learning the language, there’s also health benefits as well, and there is a monetary gift depending on size of family that is also awarded to you, on behalf of the Israeli government”.
Depending on which Rabbi signed your papers....
This is why this book is relevant. Beginning with the infamous Dreyfus Affair, mentioning the legendary link between George Eliot's Daniel Deronda and Herzl, the need for a common tongue and resurrecting spoken Hebrew, Weisz seeks to create a whole picture of Herzl. Looking back from this place in time, with an established Israel, post Holocaust, with Hebrew being spoken and written in, it is hard to believe that there was a time when the Encyclopedia Britannica reported things to be as unlikely as Hebrew ever being a spoken language.
Besides history, there is a faith that enters into the equation. This book is an excellent resource to the great debates.
‘A return to Jewishness is an absolute condition for a return to the Land of Israel.’ - Herzl
Now that we have a book redefining Herzl, maybe we can find a common ground in our "Jewishness" ...if we can agree on a definition.
0 of 0 people found the following review helpful.
My Review
By Brenda S. Dubin
Theodor Herzl: A New Reading by Georges Yitshak Weisz is a more scholarly book than I had expected. This book is Weisz’s response to and defense of Herzl from the unjust criticism he received throughout his historically and momentously radical Zionistic endeavor from the very start into the present.
His progressive and dynamic plans detailed in his journals, diaries, letters, essays, speeches, conversations, plays and books to return the Jews to their biblical homeland in Palestine (from which they had been exiled for 2,000 years, after the destruction of the 2nd Temple in Jerusalem) elicited scathing feedback from many around the globe. Herzl expected criticism but was briefly discouraged by the maelstrom of reaction from many Jewish communities. The criticism in the articles, letters and speeches from rabbis, politicians, journalists, historians, writers, community leaders and others can be categorized generally as follows:
1. Orthodox Judaism believes the rebuilding of the (3rd) Temple will occur after the arrival of the Messiah who will bring the Jewish exiles home. Some sects feel that Jews do not belong in Israel before this Messianic time; and that it is actually sinful to hasten the Jewish return as it shows a lack of faith in G-d, and may do more to harm.
2. Jews have not been “one people” since the ancient exile and have since lived in many countries world-wide. Those residing in countries like Germany, England, and the United States felt they found their “Jerusalem.” If not fully welcomed, they believed their numerous outstanding contributions to their adoptive countries’ culture and success in the fields of medicine, science, art, literature, finance, etc.; and their national pride and loyalty as shown through full participation in military service earned them respect, tolerance and acceptance. Herzl’s belief in a nation of Jews returning to an ancient country and reclaiming their identity is outdated because these assimilated Jews believed themselves to be citizens of the world.
3. It was not logistically possible to relocate thousands and thousands of Jews to Palestine, a hard and poor country, with little to no infrastructure ready to accept and absorb a multitude of people.
4. Jews living in Eastern Europe had been so beaten down by centuries of persecution, anti-Semitism, poverty, pogroms, starvation, lack of educational and job opportunities and could not fathom themselves as strong, proud Jews living as an independent and self-reliant nation in their own country. Their mindset was that this was all that could be expected of a life as Jews.
5. A hodgepodge category: Herzl was insincere, insane, wasn’t religiously committed, had women issues, didn’t care about his fellow Jews or Zion until the Dreyfus Affair, was only obsessed with this scheme because he was very EMBARRASSED by the pitiful circumstances of Jews, and conjured up this arrogant plan to get attention.
Weisz believes these negative responses are based on unintentional and deliberate misunderstandings and misinterpretations of Herzl’s writing, speeches and plans by journalists and biographers, friends, enemies and colleagues. Weisz dissects the major areas of contention within Herzl’s writings and speeches to guide readers to a fresh and clear vision of Herzl’s mind-set and intentions.
Herzl, modern and non-religious, was close to his orthodox grand-father and recalled positive youthful memories of participating in religious celebrations and services, i.e. the Passover Seder, and visits to the synagogue with his father. As he grew out of his youthful gloom, he developed a deeply-rooted understanding of the Jewish connection biblically and spiritually to the land of Israel; of how the Jewish soul yearns to return to Palestine, to the land of Israel, the land of our fathers, not to Uganda or England or any other country. But continued negotiations and talks to secure Palestine legally, with global recognition, exercising due diligence and paying for the land (so no one could say the Jews had no legal right to the land), had met with prolonged delays and refusals. And because he was concerned with the increase and severity of pogroms in Russia at the start of the 20th Century, and with the prescience of the evil quickly heading toward the Jews, Herzl may have considered Uganda or another country as a stepping stone for those needing temporary emergency refuge on their way to Palestine.
In an earlier period of his life, dejected and desperate to find his identity and role in life, he suggested asking the help of the Pope to discourage anti-Semitism in exchange for the conversion to Catholicism of Austria’s Jewish children! Weisz explains that this ill-conceived plan was an anomaly showing Herzl’s imperfection. Herzl changed as he matured and grew more passionate about and connected to Judaism, Jews and Palestine. Eventually he looked down on Jews who chose to convert.
Fortunately for the Jews and Israel, Herzl and his visionary proposal engaged supporters who saw his brilliance, good sense, heart-felt motivation, and love and concern for the Jewish people. Though a minority they met yearly at Zionist Congresses in Europe to form a framework and an agenda of actions. Appropriately Herzl was the first president of the Zionist Organization (becoming the World Zionist Organization in 1960). I am sure I am not the only one who sadly wonders how many more Jewish lives could have been saved if Herzl had received more positive feedback and support from the outset of his proposed plan.
I learned much from reading this book. It has motivated me to fill in the gaps of my knowledge of world history, particularly Jewish history and our many heroes. I felt the book was partially successful in defending Herzl against so many detractors but believe the book would have a stronger impact with less distracting details and with its chapters categorized more broadly.
0 of 0 people found the following review helpful.
A Great Jew
By Ronfeld
Theodore Hertzl, a New Reading 1913 by Georges Yitshak Wiesz 282pg
Often when I get off the bus to work Lazar from El Ad alights at the same stop and we chat for the 300 meter walk. Ronnie he said to me you read so much why don't you read Sifre Kodesh(holy books). Later on I told him that I had been to a history lecture on Theodore Hertzl and his reaction was: My Rabbi says that Hertzl was an " apikorus"(heretic). My answer was your Rabbi only reads Sifre Kodest and doesn’t know history.
This is a well written readable book shows and aspect of Hertzl not emphasized till now, we can also look back on history and see that Hertzl as a journalist had a superb understanding of the situation in Europe. Wiesz has written this book in the interesting and readable way showing that even though many of the groups that started the Zionist challenge were secular socialists, Zionism had to have a religious basis. . Hertzl also understood that first Jews had to return to Judiasm before they could return to their land and had support by many leading rabbis.
The book shows that Hertzl knew he was Jewish from a young age; his grandfather was the shamas(beadle) of the synagogue in a small Hungarian town. Hertzl changed schools because a teacher said something about Jews being heathen. At university he was a member of a German culture and literature club but after they had a discussion on Wagner and made anti-Semitic remarks he left the club. He had the nickname Tancred and considered Disraeli, George Eliot and Moses Hess the Zionist writers.
By the time of the Dryfus trial he had already taken the Zionist idea seriously for a long time, but used the Dryfus story to illustrate that no matter how culturally integrated Jews were they could never become Frenchman. The Kishinev pogroms showed that something had to be done desperately for the Jews of Europe.
He wrote a play Moses and showed that no matter how hard Moses worked to lead the children of Israel out of bondage he was accused of making their lot more difficult. However he didn't want to be a Shabatai Tzve and wanted Zionism to come from the people. As a journalist who moved all over Europe he predicted changes that would lead to the holocaust.
Hertzl spent so much time of the Zionist project that he neglected his family while his children were growing up, and when he died young in 1904 his friends felt that he had just become a crank and achieved nothing. He considered the British letters asking the Zionist committee to survey possible settlement in Sinia and Uganda as important political recognition. Had he been alive in 1917 the Belfour letter would have been addressed to him instead of Haim Weitzman.
He never thought that Hebrew would become the spoken language; when he understood this issue, he hired Berkowitz to keep him informed of what was written in the Hebrew press and to reply to the Hebrew letters in Hebrew. The writer tells us that had Ben Yehuda been a professional linguist he would not have attempted to make Hebrew a spoken language, it had never happened before. Even in 1948 the writer Author Koestler didn't believe it possible.
In the Midrash it says that after the fall of the 2nd Temple the land would become a ruin and was cursed. This is interpreted that there would be no development until the Jews return which is exactly what we see happened.
When he had an audience with the Sultan in Constantinople to get a charter for Palestine he made out that he had other options like Argentina and the crumbling Ottaman Empire needed development badly. Hertzl's Hebrew name was Benjamin Ze'ev and when he had an audience with the Pope despite being told it was custom refused to bow and kiss the Popes hand. All that the Holy Sea could do for the Jews was to baptize them.
Anybody interested in the Jewish history, Zionist history and Jewish belief will enjoy this book.
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