Der Judenstaat (The Jewish State) by Theodor Herzl category, Wikidata item. English-language translations of Der Judenstaat include. Free kindle book and epub digitized and proofread by Project Gutenberg. German-English Dictionary: Translation for der Judenstaat.
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It is astonishing how little insight into the science of economics many of the men who move in the midst of active life possess. Hence it is that even Jews faithfully repeat the cry of the Anti-Semites: But what are the true grounds for this statement concerning the nations that act as “hosts”? Where it is not based on limited physiocratic views it is founded on the childish error that commodities pass from hand to hand in continuous rotation.
We need not wake from long slumber, like Rip van Winkle, to realize that the world is considerably altered by the production of new commodities.
The technical progress made during this wonderful era enables even a man of most limited intelligence to note with his short-sighted eyes the appearance of new commodities all around him. The spirit of enterprise has created them. Labor without enterprise is the stationary labor of ancient days; and typical of it is the work of the husbandman, who stands now just where his progenitors stood a thousand years ago.
All our material welfare has been brought about by men of enterprise. I feel almost ashamed of writing down so trite a remark. Even if we were a nation of entrepreneurs–such as absurdly exaggerated accounts make us out to be–we should not require another nation to live on. We do not depend on the circulation of old commodities, because we produce new ones.
The world possesses slaves of extraordinary capacity for work, whose appearance has been fatal to the production of handmade goods: It is true that workmen are required to set machinery in motion; but for this we have men in plenty, in super-abundance. Only those who are ignorant of the conditions of Jews in many countries of Eastern Europe would venture to assert that Jews are either unfit or unwilling to perform manual labor.
But I do not wish to take up the cudgels for the Jews in this pamphlet. It would be useless. Everything rational and everything sentimental that can possibly be said in their defense has been said already. If one’s hearers are incapable of comprehending them; one is a preacher in a desert.
And if one’s hearers are broad englosh high-minded enough to have grasped them already, then the sermon Is superfluous. I believe in the ascent of man to higher and yet higher grades of civilization; but I consider this ascent to be desperately slow.
Der Judenstaat. English by Theodor Herzl on Apple Books
Were we to wait till aver age humanity ‘had become as charitably inclined as was Lessing when he wrote “Nathan the Wise,” we should wait beyond our day, beyond the days of our children, of our grandchildren, and of our great-grandchildren. But the world’s spirit comes to our aid in another way. This century has given the world a wonderful renaissance by means of its technical achievements; but at the same time its miraculous improvements have not been employed in the service of humanity.
Distance has ceased to be an obstacle, vet we complain of insufficient space. Our great steamships carry us swiftly and surely over hitherto unvisited seas.
Our railways carry us safely into a mountain-world judenstaaf tremblingly scaled on foot. Events occurring in countries undiscovered when Europe confined the Jews in Ghettos are known to us in the course of an hour.
Hence the misery of the Jews is an anachronism — not because there was a period of enlightenment one hundred years ago, for that enlightenment reached in reality only the choicest spirits. I believe that electric light was not invented for the purpose of illuminating the drawing-rooms of a few snobs, but rather for the purpose of throwing light on some of the dark problems of humanity.
One of these problems, and not the least of them, is the Jewish question.
Der Judenstaat. English
In solving it we are working not only for ourselves, but also for many other over-burdened and oppressed beings. The Jewish question still exists. It would be foolish to deny it. It is a remnant of the Middle Ages, which civilized nations do not: They certainly showed a generous desire to do so when they emancipated us. The Jewish question exists wherever Jews live in perceptible numbers. Where it does not exist, it is carried by Jews in the course of their migrations.
We naturally move to those ejglish where we are not persecuted, and there our presence produces persecution. This is the case in every country, and judenshaat remain so, even in those highly civilized–for instance, France–until the Jewish question finds a solution on a political basis. The unfortunate Jews englisu now carrying the seeds of Anti-Semitism into England; they have already introduced it into America. I believe that I understand Anti-Semitism, which is really a highly complex judenstaaat.
I consider it from a Jewish standpoint, yet without fear or hatred. I believe that I can see what elements there are in it of vulgar sport, of common trade jealousy, of inherited prejudice, of religious intolerance, and also of pretended self-defense. I think the Jewish question is no more a social than a religious one, notwithstanding that it sometimes takes these and other forms. It is a national question, which can only be solved by making it a political world-question to be discussed englisu settled by the civilized nations of the world in council.
We have honestly endeavored everywhere to merge ourselves in the social life of surrounding communities and to preserve the faith of our fathers.
We are not permitted judensttaat do so. In vain are we loyal patriots, our loyalty in some places running to extremes; in vain do we make the same sacrifices of life and property as our fellow-citizens; in vain do we strive to increase the fame of our native land fnglish science and art, or her wealth by trade and commerce.
In countries where we judenstwat lived for centuries we are still cried down as strangers. The majority may decide which are the strangers; for this, juenstaat indeed every point which arises in the relations between nations, is a question of might.
I do not here surrender any portion of our prescriptive right, when I make this statement merely in my own name as an individual. In the world as it now is and for an indefinite period wilt probably remain, might precedes right.
It is useless, therefore, for us to enflish loyal patriots, as were the Huguenots who were forced to emigrate. If we could only be left in peace. Oppression and persecution cannot exterminate us. No nation on earth has survived such struggles and sufferings as we have gone through. Jew-baiting has merely stripped off our weaklings; the strong among us were invariably true to their race when persecution broke out against them.
This attitude was most judrnstaat apparent in the period immediately following the emancipation of the Jews. Those Jews who were advanced intellectually and materially entirely lost the feeling of belonging to their race. Wherever our political well-being has lasted for any length of time, we have englihs with our surroundings.
I think this is not discreditable. Hence, the statesman who would wish to see a Jewish strain in his nation would have to provide for the duration of our political well-being; and even a Bismarck could not do that. For old prejudices against us still lie deep in the hearts of the people.
He who would have proofs of this need only listen to the people where they juddnstaat with frankness and simplicity: A nation is everywhere a great child, which can certainly be educated; but its education would, even in most favorable circumstances, occupy such a vast amount of time that we could, as already mentioned, remove our own difficulties judsnstaat other means long before the process was accomplished. Assimilation, by which I understood not only external conformity in dress, habits, customs, and language, but also identity of feeling and manner–assimilation of Jews could be effected only by intermarriage.
But the need for mixed marriages would have to be felt by the majority; their mere recognition by law would certainly not suffice. The Hungarian Liberals, who have just given legal sanction to mixed marriages, have made a remarkable mistake which one of the earliest cases clearly illustrates; a baptized Jew married a Jewess. At the same time the struggle to obtain the present form of marriage accentuated distinctions between Jews and Christians, thus hindering rather than aiding the fusion of races.
The Jewish State – Theodor Herzl’s Program for Zionism
Those who really wished to see the Jews disappear through intermixture with other nations, can only hope to judensraat it come about in one way. The Jews must previously acquire economic power sufficiently great to overcome the old social prejudice against them. The aristocracy may serve as an example of this, for in its ranks occur the proportionately largest numbers of mixed marriages.
Jewish families which regild the old nobility dnglish money become gradually absorbed. But what form would this phenomenon assume in the middle classes, where the Jews being a bourgeois people the Jewish question is mainly concentrated? A previous acquisition of power could be synonymous with that economic supremacy which Jews are already erroneously declared to possess.
And if the power they now possess creates rage and indignation among the Anti-Semites, what outbreaks would such an increase of power create? Hence the first step towards absorption will never be taken, because this step would involve the subjection of the majority to a hitherto scorned minority, possessing neither military nor administrative power of its own. I think, therefore, that the absorption of Jews by means of their prosperity is unlikely to occur.
In countries which now are Anti-Semitic my view will be approved. In others, where Jews now feel comfortable, it will probably be violently disputed by them.
My happier coreligionists will not believe me till Jew-baiting teaches them the truth; for the uudenstaat Anti-Semitism lies in abeyance the more fiercely will it break out. The infiltration of immigrating Jews, attracted to a land by apparent security, and the ascent in the social scale of native Jews, combine powerfully to bring about a revolution.
Nothing is plainer than this rational conclusion. Because I have drawn this conclusion with complete indifference to everything but the quest of truth, I shall probably be contradicted and opposed by Jews who are in easy circumstances. Insofar as private interests alone are held by their anxious or timid possessors to be in danger, they eenglish safely be ignored, for the concerns of the poor and oppressed are of greater importance than theirs.
But I wish from the outset to prevent any misconception from arising, englush the mistaken notion that my project, if realized, would in the least degree injure property now held by Jews. I shall therefore explain everything connected with rights of property very fully. Whereas, if my plan never becomes anything more than a piece of literature, things will enlish remain as they are.
It might more reasonably be objected that I am giving a handle to anti-Semitism when I say we are a people–one people; that I am hindering the assimilation of Jews where it is about to be consummated, and endangering it where it is an accomplished fact, insofar kudenstaat it is possible for a solitary writer to hinder, or endanger anything.
This objection will be especially brought forward in France. It will probably also be made in other countries, but I shall answer only the French Jews beforehand, because these afford the most striking example of my point.
However much I may worship personality-powerful individual personality in statesmen, inventors, artists, philosophers, or leaders, as well jjudenstaat the collective personality of a historic group of human beings, which we call a nation–however much I may worship personality, I do not regret its disappearance.
Whoever can, will, and must perish, let him perish. But the distinctive nationality of Jews neither can, will, nor must be destroyed. It cannot be destroyed, because external enemies consolidate it.
It will not be destroyed; this is shown during two thousand years of appalling suffering. It must not be destroyed, and that, as a descendant of numberless Jews who refused to despair, I am trying once more to prove in this pamphlet.
Whole branches of Judaism may wither and fall, but the trunk will remain.