[Naive Fantasy Zionist
forerunners of the racist "Christian Reformation"]
[Toland's proposal
of Fantasy Jewish settlements with merchantilism - in Turkey and in Poland the
Fantasy Jews have more rights - but are also more
discriminated by the Muslims and "Christs" - proposal of a
"Mosaic Republic"]
from: Encyclopaedia Judaica (1971): History, vol. 8
<He [[John *Toland]] adduces [[states about emancipation of
rich Fantasy Jews in London]]:
those whole streets of
magnificent buildings, that the [[Fantasy]] Jews have
erected at Amstardam and Teh Hague: but there are other
[[Fantasy]] Jews enow in the World to adorn London or
Bristol with the like, the fifth part of the People in
Poland (to name no other country) being of this Nation ...
(ibid., 17). (col. 706)
as an argument for encouraging [[Fantasy]] Jewish settlement,
in which mercantilist considerations are combined with a novel
appreciation of the masses of the [[Fantasy]] Jewish
population, not only a few of them.
New, and presaging a different attitude toward [[Fantasy]]
Jewish culture and the [[Fantasy]] Jewish fate, are his words:
Tis true, that in Turky they
enjoy immoveable property, and exercise mechanic arts: they
have likewise numerous Academies in Poland, where they study
in the Civil and Canon Laws of their nation, being
privileg'd to determine even certain criminal Causes among
themselves: yet they are treated little better than Dogs in
the first place, and often expos'd in the last to
unspeakable Calamities (ibid., 43).
This acceptance of [[Fantasy]] Jewish learning and a
[[Fantasy]] Jewish autonomous judiciary as positive factos
still had long to wait before they were appreciated even among
friends of the [[Fantasy]] Jews in the 19th century. Toland
was representative in this connection of the positive
religious attitudes held by small Christian sects in western
Europe toward [[Fantasy]] Jews and Judaism which is often
overlooked in the general picture of the change of attitude to
[[Fantasy]] Jews. Typical of this approach and its innovatory,
almost prophetic, view of [[Fantasy]] Jewish potentialities
are his words in a letter to a friend in 1709:
Now if you'll suppose with me this pre-eminence and
immortality of the MOSAIC REPUBLIC in its original purity, it
will follow; that, as the [[Fantasy]] Jews known at this day,
and who are dispers'd over Europe, Asia, and Africa, with some
few in America, are found by good calculation to be more
numerous than either the Spaniards (for example) or the
French: So if they ever happen to be resettl'd in Palestine
upon their original foundation, which is not at all
impossible; they will then, by reason of their excellent
constitution, be much more populous, rich, and powerful than
any other nation now in the world. I wou'd have you consider,
whether it be not both the interest and duty of Christians to
assist them in regaining their country... (Appendix 1, to his
Nazarenus (1718), 8).> (col. 711)
[[The racist "Christian" reformers never asked
the Arab Fantasy Muslims...]]
Sources
|
Encyclopaedia Judaica (1971): History, vol. 8, col.
705-706
|
Encyclopaedia Judaica (1971): History, vol. 8, col.
711-712
|
[Naive Fantasy Zionist
forerunner Napoleon]
from: Encyclopaedia Judaica (1971): Napoleon Bonaparte, vol.
12
[[Fantasy Zionist madness with the naive idea to
settle all Fantasy Jews in Palestine came also from Napoleon.
The Arab Fantasy Muslims were not asked if the idea of a
settlement of all Fantasy Jews in Palestine would be good or
not. See here]]:
<In May 1799, during Napoleon's campaign in Palestine (see
below), the government newspaper Moniteur published the information that
Napoleon had issued a manifesto in Palestine which promised
the [[Fantasy]] Jews their return to their country. Many
European newspapers reproduced this information, although
today it is questioned whether Napoleon really issued such a
declaration.
The news concerning the manifesto and Napoleon's Palestine
campaign made little impression on the [[Fantasy]] Jews in
Europe. On the other hand, the campaign gave rise to
millenarian hopes among certain nonconformist circles in
England; for the first time, their expectation of the return
of Israel to Palestine and hence to the Church was linked with
realistic political projects.> (col. 824)
Sources
|
Encyclopaedia Judaica (1971): Napoleon, vol. 12,
col. 824 |
[Fantasy Jewish "national
movement" of racist Fantasy Zionism as a fantasy]
[[Addition:
Nationalism creating the racist and naive madness of
"Fantasy Zionism"
With emancipation of many social groups in Europe during the
19th century also the Fantasy Jews got more emancipation,
and then with nationalism since appr. 1830 some Fantasy Jews
were driven into the madness that the Fantasy Jews needed
their own state. By this was born the racist and naive
madness of "Fantasy Zionism", and the Fantasy Jews were
considered as enemies in foreign countries. Land was
purchased from the Turks and from the rich Arab Fantasy
Muslims, and all other Arab population was not asked, but
should be driven away and be enslaved, Herzl
said in his booklet "The Fantasy Jewish State" of 1896
(correctly translated: "The Fantasy Jew State"). And this
racist Herzl booklet is the ideology of the racist State of
Israel and is legal to have until now...]]
<On the threshold of modern times, as far as ethnic and
historical consciousness is concerned, the [[Fantasy]] Jews
were better prepared for a national movement than any other
ethnic group in Europe. Before this consciousness could become
an ingredient of modern nationalism, it first had to undergo
certain transformations. By the same token, however, all
peoples had to undergo important changes in their attitudes
before they could be caught up by a national movement; they
had to elevate the attributes of their ethnic group to
ultimate values. [[Fantasy]] Jewish society achieved its
nationalist transformation with the appearance of a modern
idea, later called [[Fantasy]] Zionism, which purged, so to
speak, [[Fantasy]] Jewish messianic belief of its miraculous
eschatological elements and retained only its political,
social, and some of its spiritual objectives. Even in this
phase of development, however, [[racist]] [[Fantasy]] Zionism
leaned heavily on the old messianism and derived from it much
of its ideological and even more of its emotional appeal (see
*Messianic Movements). Yet all this was accomplished only at
the end of the 19th and the beginning of the 20th century.
Thus, in spite of the fact that the [[Fantasy]] Jews preceded
other nations in possessing the potentialities of nationalism,
the development of the [[Fantasy]] Jewish national movement in
its [[racist]] [[Fantasy]] Zionist form lagged behind that of
most of the European nations.
[[In Europe there were the big Empires of Poland-Lithuania,
then Austria-Hungary, then the national movements of France,
Russia, England and Germany]].
[Fantasy Zionist elements:
Hebrew language - productivization - political activity]
[[Addition:
racist Herzl booklet "The Fantasy Jewish State"
Racist [[Fantasy]] Zionism has it's base in the Herzl
booklet "The [[Fantasy]] Jewish State" (correctly
translated: "The [[Fantasy]] Jew State") stating that all
Arab Fantasy Muslims could be driven away as the natives in
the "USA" had been driven away, and all Arab Fantasy Muslims
could be enslaved by the [[Fantasy]] Jews, and the
"[[Fantasy]] Jewish State" would be a [[Fantasy]] Jewish
Empire and would be a blockage against the spread of Muslim
belief in Europe, read Herzl: "The [[Fantasy]] Jewish
State". Racist [[Fantasy]] Zionism is an absolute racist
philosophy of ethnic cleansing like the existence of the
criminal and racist "USA" where the natives were mostly
exterminated and the survivors have no seats in the
government in the "White House" until now and Human Rights
are not signed by the criminal "USA" (2008). Of course
[[Fantasy]] Zionist racism is not mentioned in Encyclopaedia
Judaica. Arab states compare racist [[Fantasy]] Zionism with
Nazism, see *UN,
and the government in Jerusalem has not given up the racist
Herzl philosophy until now and has not signed Human Rights
until now (2008). The article tries to present racist
[[Fantasy]] Zionism as a "national movement" of
"emancipation", but to be [[Fantasy]] Jewish is a religion
and not a "nation". This main fault is not presented either
in Encyclopaedia Judaica. See the article]]:
The shattering of the traditional existence of European
[[Fantasy]] Jewry, as separate religious-ethnic entities
somehow connected with the surrounding estate-structured,
prenationalistic society, was followed by a transitional
period that partly preceded and partly coincided with that of
the forerunners of [[racist]] [[Fantasy]] Zionism. This period
was basically rationalistic, aiming principally at the
integration of the [[Fantasy]] Jews in the new, rapidly
changing European society, but it simultaneously evolved
certain features (particularly pronounced in the *Haskalah
period), which were later absorbed into the stream of
[[racist]] [[Fantasy]] Zionist ideology.
One of them was the revitalization and modernization of the
Hebrew language, which eventually culminated in the historical
achievement of Eliezer *Ben-Yehuda; another, the striving for
economic "productivization". An additional trait of this
period was the emergence of the politically minded [[Fantasy]]
Jewish leader who appraised the (col. 1033)
world around him realistically, in the light of a defined
political activity.
One cannot, however, properly speak of "forerunners" of
[[racist]] [[Fantasy]] Zionism such as [[Fantasy]] Rabbi Judah
*Alkalai, [[Fantasy]] Rabbi Zevi (Ẓevi) Hirsch *Kalischer,
Chaim *Lorje, [[Fantasy]] Rabbi Elijah *Guttmacher, Moses
*Hess, and others, before the end of the 1850s or the
beginning of the 1860s. Only then could they succeed in
uniting the widely scattered adherents of their idea through
mutual contact. The factor common to all, their faith that the
future existence of the [[Fantasy]] Jewish nation is
conditioned by its return to the historical homeland, became a
basis of social unity.
The difference between the earlier period and the 1860s is not
difficult to explain. The 1860s saw the completion of
emancipation in most West European countries, and where it was
not yet wholly accomplished, it was thought to be just round
the corner. As long as the struggle for political equality of
the [[Fantasy]] Jews was going on, the idea of [[Fantasy]]
Jewish nationalism could not be tolerated, for the argument
that the [[Fantasy]] Jews are a separate national entity was
one of the main weapons of the gentile enemies of
emancipation. From the 1860s on, when the emancipation seemed
all but completed, the idea of [[Fantasy]] Jewish nationalism
could be propagated as the next phase. Kalischer even
suggested that [[Fantasy]] Jewish nationalism was the natural
continuation of the emancipation itself.
[Messianic Fantasy Zionism:
Alkalai from Belgrade and his error that Fantasy Jews would
be a "national unity"]
The old messianic idea, however, did not disappear completely
under the impact of rationalism; it remained alive in the
[[Fantasy]] Jewish masses. As late as 1840, there was a
widespread rumor in the Balkans and in Eastern Europe that the
messianic year, which was destined to bring about the great
turning point in [[Fantasy]] Jewish history, had arrived. Many
held this belief genuinely and were waiting in a state of
mental agitation. For one of these believers, [[Fantasy]]
Rabbi Judah Alkalai (1798-1878), his messianic expectation
became a point of departure for the transition from the
traditional, miraculous messianism to a realistic one. This
change of conception was caused by the coincidence of the
messianic expectation with the rescue of the [[Fantasy]]
Jewish community in Damascus, which had been charged with
ritual murder, by the two leading figures of French and
English [[Fantasy]] Jewry, Adolphe *Crémieux and Sir Moses
*Montefiore. As the miraculous events of the redemption failed
to appear, Alkalai inferred that the rescue of this one
community was a model for the messianic procedure. The future
stages of redemption were to be achieved through similar
activities of outstanding [[Fantasy]] Jews.
Alkalai was an undistinguished preacher of a little Sephardi
community in Semlin, near Belgrade. Until the year of his
newly found conviction, he was hardly known outside his
limited circle, nor did he wish to be known. However, after he
became convinced that the era of the Messiah had arrived and
that the redemption would have to be achieved by human action,
he felt compelled to convey this message to his fellow
[[Fantasy]] Jews. In the remaining 37 years of his life, not
only did Alkalai publish numerous pamphlets and articles to
spread his ideas, but he traveled on two occasions to Western
Europe and later settled in Erez Israel (Ereẓ Israel) [[Land
of Israel]] in order to convince [[Fantasy]] Jews and
non-[[Fantasy]] Jews of the truth of his mission. He tried to
induce people to join an organized resettlement of [[Fantasy]]
Jewry, or some part thereof, in their homeland and to equip
themselves with the attributes of a modern nation. Although
Alkalai began as a preacher imbued with the traditional, and
especially kabbalistic, sources, he gradually acquired the
elements of a modern national conception. He propagated the
idea of [[Fantasy]] Jewish national unity through an overall
organization of world [[Fantasy]] Jewry, with modernized
Hebrew as its common language. Religion would also play its
part in the new national life, but as the controversy between
Orthodoxy and Reform grew, Alkalai sought a remedy to this in
the idea of national unity. (col. 1034)
[[To be [[Fantasy]] Jewish is a religion and not a "national
unity". It seems this principle fault of Alkalai was not
corrected]].
[Messianic Fantasy Zionism:
Zevi Hirsch Kalischer with "nationalism" - Palestine as the
Fantasy Jewish "homeland" - Fantasy Jewish industrialists
should purchase Palestine]
Zevi (Ẓevi) Hirsch Kalischer (1795-1874) developed his ideas
on similar lines. A German rabbinic scholar of Polish origin,
he refused to accept any position in communal life. The great
experience of his youth was the emancipation of the
[[Fantasy]] Jews in France and in the German countries at the
time of Napoleon. He explained these events in terms derived
from [[Fantasy]] Jewish tradition. The emancipation, and even
more the ascendance of [[Fantasy]] Jewish individuals
(e.g., the *Rothschilds) to unheard-of economic and
political influence, appeared to him to be the fulfillment of
the old prophecy of liberation which, according to [[Fantasy]]
Jewish tradition, was to terminate the exile. It is true that
the prophecy was not yet realized, for it entailed the
ingathering of the [[Fantasy]] Jews to their homeland.
Therefore, as early as 1836, Kalischer appealed to Meyer
Anschel Rothschild to buy from Muhammad Ali the whole of Erez
Israel (Ereẓ Israel) [[Land of Israel]], or at least Jerusalem
or the Temple area, so as to initiate the miraculous
redemption "from below", and later he addressed the same
request to Moses Montefiore. By interpreting the events of
emancipation in terms of messianism, Kalischer simultaneously
transformed these very terms. From the first stage of
deliverance, which was brought about by human activity, he
inferred the nature of the next stages, which were also to be
achieved by human agency. Thus his interpretation of the
emancipation led to the demand for the ingathering of at least
some part of [[Fantasy]] Jewry in Erez Israel (Ereẓ Israel)
[[Land of Israel]].
In order to place these theories in the correct perspective,
one must bear in mind the underlying motives of their
promoters. These theories of redemption were derived from a
reinterpretation of the messianic tradition in the light of
recent historic experiences. In view of later developments, it
is important to note that modern anti-Semitism was not among
these experiences. The activities of Alkalai and Kalischer
took place during the flourishing period of Middle European
liberalism, e.g., between 1840 and 1875, when optimism about
the possible integration of [[Fantasy]] Jews into the life of
European nations was almost universal.
[[But the "Christian" churches were damning always the
[[Fantasy]] Jews having murdered a certain "Jesus". This
"Christian" madness was not stopped, and the Bible was not
corrected]].
Certain obstacles to achieving full civil rights, as well as
some signs of reservation in social rapprochement, were
interpreted as residues of waning prejudices. Alkalai and
Kalischer were among the optimists. Until the 1870s they never
advanced the argument that [[Fantasy]] Jews needed a country
to secure their physical existence, which was later to become
one of the main planks of [[racist]] [[Fantasy]] Zionism.
[Messianic Fantasy Zionism:
Moses Hess with "national spirit" - unification of Italy as
a model for the Fantasy Jews]
The same can be stated about the motives of the socialist
Moses Hess. Hess was not an Orthodox [[Fantasy]] Jew but a
social revolutionary and philosopher with a Hegelian tinge.
His conversion to [[Fantasy]] Jewish nationalism in the 1860s
can be understood as the result of the unmaterialized social
revolution. Hess based his [[Fantasy]] Zionist ideas on the
concept of a national spirit which permeated th life of the
[[Fantasy]] Jewish people. Since the dispersion, the "spirit"
was embodied in the [[Fantasy]] Jewish religious institutions,
but as these institutions were rapidly disintegrating, the
gradual disappearance of the [[Fantasy]] Jewish spirit was the
most probable - and the most lamentable - prospect. In order
to rescue this spirit, the only solution was the
reconstruction of national life in the ancient homeland.
Hess's argument is phrased in terms of social philosophy,
while the emotional climate was provided by resentment against
the non-[[Fantasy]] Jewish society which had frustrated
the [[Fantasy]] Jews' expectation of being treated as equals.
In any event, any diagnosis excluding emancipation as a
possible solution to the "[[Fantasy]] Jewish problem" is
absent from the theory of Hess, as it is absent from those of
Alkalai and Kalischer.
More obvious than in the theories of Alkalai and Kalischer is
Hess's dependence on the general trend of nationalism in
Europe. The use of such terms as "nationality", "national
renaissance", and "creative genius of the nation" indicate the
source of influence, i.e., romanticism, (col. 1035)
which provided all the national movements with their
respective ideological tools. Hess's Rome and Jerusalem, as its title indicates,
was written under the impact of events which had led to the
unification of Italy in 1859. Hess expressly refers to this
fact, calling the [[Fantasy]] Jewish cause "The last national
problem", after Italy had solved its own.
[[It seems that Hess was very blind calling the
[[Fantasy]] Jewish cause "the last national problem",
because there were many more "national problems" in Europe
as long as Austria-Hungary, Turkey and Russia were holding
foreign territories - and peoples in Africa and Asia
suffering of racist European colonialism do not seem to be
considered at all. Add to this to be [[Fantasy]] Jewish is a
religion and not a nation. So, Hess is a combined error]].
However, impulses from non-[[Fantasy]] Jewish sources can also
be traced in the cases of Alkalai and Kalischer, as both use
one characteristic argument in their appeal: [[Fantasy]] Jews,
who are the descendants of a holy and ancient nation, should
not lag behind the newly created nations of the Balkans.
The real difference between Alkalai and Kalischer on the one
hand and Hess on the other, is the spiritual background from
which their respective drives stemmed. While the first two
were originally steeped in the sources of [[Fantasy]] Jewish
tradition, including the Bible, Talmud, and Kabbalah, the last
had only a faint idea of these sources from his childhood. He
was influenced in his knowledge of [[Fantasy]] Jewish history
and its evaluation by the contemporary historian Heinrich
*Graetz. However, the fabric of Hess's outlook was woven out
of strands which were of modern European, primarily Hegelian,
origin. He was far from being a religious [[Fantasy]] Jew, in
any traditional sense, and, judging by his earlier activities
and writings, he must be counted as one of those [[Fantasy]]
Jews who were absorbed by European movements and systems of
thought.
[[It seems all three, Alkalai, Kalischer, and
Hess, were very blind, because to be Fantasy Jewish is a
religion and never a "nation". As religion it cannot be
attacked, as a nation it can be attacked. And the main
enemy, racist "Christianity" - with it's sermons and prayers
against the Fantasy Jews - is never mentioned...]]
Hess was the first figure in [[racist]] [[Fantasy]] Zionist
history who did not grow out of [[Fantasy]] Jewish tradition.
His [[Fantasy]] Jewishness returned to him after a period of
estrangement. Thus, Hess and his two contemporaries, Alkalai
and Kalischer, prefigure the two main types of [[racist]]
[[Fantasy]] Zionism: one had to overcome the miraculous
elements of traditional messianism; and the other, after
having forsaken the tradition altogether, had to recover its
cultural and political implications.
[[And the Arab Fantasy Muslims living in
Palestine are never mentioned and never asked. Later Herzl
will give the answer what should happen with the Arab
Fantasy Muslims: to be driven away and to be enslaved...]]
[England as a host of racist
Fantasy Zionism - Fantasy Jewish commonwealth idea - Noah's
Ararat idea in the Niagara river]
Attributing the emergence of the [[racist]] [[Fantasy]]
Zionist idea to the revitalization and modernization of the
messianic utopia does not mean that the mere suggestion of
regathering the [[Fantasy]] Jews in their homeland was
sufficient for initiating the movement. The historical
connection between the [[Fantasy]] Jews and their ancient
homeland was indeed a conspicuous feature in [[Fantasy]]
Jewish, as well as Christian, tradition. The idea of the
restoration of the [[Fantasy]] Jews gained currency,
especially in England, where the awakened interest in the
[[racist]] Old Testament in the wake of the Puritan revolution
strongly stimulated interest in the history of the [[Fantasy]]
Jewish nation (see Christian [[Fantasy]] Zionism, below).
Imaginative [[Fantasy]] Jewish writers and social projectors
also readvanced the idea of establishing a [[Fantasy]] Jewish
commonwealth, either in Palestine or elsewhere, with a view to
solving the "[[Fantasy]] Jewish problem". A case in point was
the efforts of Mordecai M. *Noah, one-time consul of the
United States in Tunis, who in 1825 issued an appeal to
European [[Fantasy]] Jewry to establish a [[Fantasy]] Jewish
state named "Ararat" on the Grand Island of the Niagara River.
Noah later fostered the idea of the restoration of Palestine.
[[All these fantasies of a "Fantasy Jewish State"
seem to be very foolish because to be Fantasy Jewish is a
religion and never can be a "nation", and the main enemy,
racist "Christianity" with Vatican as it's racist center, is
never mentioned...]]
[Collaboration of the "great
three": Alkalai, Hirsch, and Hess]
At first the general [[Fantasy]] Jewish public either took
almost no cognizance of these ideas and their promoters or
reacted to them with mockery and derision. Alkalai, who had
begun his activities 20 years earlier, succeeded in finding
any substantial and lasting support only in the 1860s. From
this time on, a connection can be perceived in the activities
of the various early [[racist]] [[Fantasy]] Zionists. The
three great figures described here not only knew of each
other, but also supported each other. They succeeded in
founding a more-or-less interconnected society among
themselves, together with other, less conspicuous
personalities who were influenced by them or who had reached
the same conclusions independently.
[[It can be admitted that there were more persons
and not only these "great three"]].
[Further development
1860-1880]
Moreover, from the 1860s onward there is an uninterrupted
development, and one may speak of historical causation as the
ideas and activities of these early [[racist]] [[Fantasy]]
Zionists led the way (col. 1036)
to the full-fledged Hibbat (Ḥibbat) [[Fantasy]] Zion movement,
founded in the 1880s under the impact of the Russian pogroms
[[after the murder of the czar in 1880]] and the rise of
modern anti-Semitism in Germany [[after the big economic
crisis of 1929-1932]].
By and large, it cannot be said that the forerunners had
succeeded in realizing something of their aim, i.e., the
ingathering of [[Fantasy]] Jews in their homeland.
[[The expression "homeland" is wrong: To be
Fantasy Jewish is a religion and not a nation, and Palestine
is not a "homeland" for the Fantasy Jews but the religious
center]].
Until the 1870s, when anti-[[Fantasy]] Jewish troubles began
in Rumania, there had been no [[Fantasy]] Jewish exodus from
any country in Europe [[There were some racist "Christian"
monasteries and a handful of [[Fantasy]] Jews in Palestine]].
Instead of producing an idea in order to satisfy a need, the
early [[Fantasy]] Zionists were searching for a need which
would correspond to their ideas. Kalischer seized any rumor of
[[Fantasy]] Jews wishing to emigrate as a God-sent opportunity
to prove that people who were ready to go to Erez Israel (Ereẓ
Israel) [[Land of Israel]] could be found. Thus he tried to
refute the argument that his theory had no hold on
reality, but he never tried to prove the social necessity or
inevitability of his idea. The first real objectives of
[[Fantasy]] Zionism were realized only in the 1880s, when
persecutions and defamation in Rumania and bloody pogroms and
civil disqualifications in Russia set many European
[[Fantasy]] Jews into motion. (col. 1037)
[[The racist "Christian" church was the main
promoter of anti-Semitism, in Russia above all the Orthodox
church. It seems the church was never mentioned by the
Fantasy Zionists, and is not mentioned by Encyclopaedia
Judaica either...]]
