11/18 Links Pt2: Theodor Herzl was gone, but his message survived; BBC broadcasts folksongs that glorify attacks on Jews; FBI Director: Jewish Community Under Threat ‘From All Sides’

From Ian:

Gil Troy: Theodor Herzl was gone, but his message survived

Editor’s note: Excerpted from the new three-volume set “Theodor Herzl: Zionist Writings” edited by Gil Troy, the inaugural publication of The Library of the Jewish People, now available at www.theljp.org. This is the 11th in a series.

In 1897, Theodor Herzl essentially described himself when he wrote about a man who once “deep in his soul felt the need to be a Jew,” and who, reeling from Jew-hatred, watched “his soul become one bleeding wound.” Finally, this man “began to love Judaism with great fervor.”

In this short story, “The Menorah,” Herzl saluted his step-by-step Judaization and Zionization. Celebrating Hanukkah, he delighted in the “growing brilliance” candle by candle, gradually generating more and more light.

The “occasion became a parable for the enkindling of a whole nation.” Flipping from the reluctant, traumatized Jew he had been to the proud, engaged Jew he was surprised to see in the mirror, Herzl admitted: “When he had resolved to return to the ancient fold and openly acknowledge his return, he had only intended to do what he considered honorable and sensible. But he had never dreamed that on his way back home he would also find gratification for his longing for beauty. Yet what befell him was nothing less.”

Herzl concluded: “The darkness must retreat.”

Seven years later, Herzl spelled out Zionism’s dynamic power, its spillover effects. “For inherent in Zionism, as I understand it, is not only the striving for a legally secured homeland for our unfortunate people, but also the striving for moral and intellectual perfection,” he wrote.

This vision made Herzl a model liberal nationalist. He believed that “an individual can help himself neither politically nor economically as effectively as a community can help itself.”

Mark Regev: Did Israel's famed diplomat Abba Eban lack clout back home?

The 20th anniversary of the passing of Israel’s legendary foreign minister Abba Eban on November 17 is an opportunity to ask whether the acclaimed diplomat, with his stellar global reputation, was as effective in defining Israeli policy as he was in advocating it abroad.

An outstanding student at England’s Cambridge University, Eban graduated in 1938 with an exemplary triple first, positioning him to pursue a lifetime career as a respected academic.

But the South Africa-born Eban could not sit out the impending world crisis that would so heavily impact the Jewish people. Drawn to Zionism, he worked at the London headquarters of the World Zionist Movement under the leadership of Chaim Weizmann (who later became Israel’s first president).

With the outbreak of World War II, Eban joined the British military to fight the Nazis, serving as an intelligence officer in Mandatory Palestine. Discharged at the end of the war, Eban joined the staff of the Jewish Agency’s political department and was sent to New York where he became the Jewish Agency’s liaison with the UN’s Special Committee on Palestine, helping steer it toward recommending Jewish statehood. Subsequently, Eban was part of the lobbying effort that produced the necessary two-thirds majority General Assembly vote for partition on November 29, 1947.

After successfully orchestrating Israel’s acceptance to the UN in May 1949, Eban became the Jewish state’s permanent representative to the organization. In parallel, he also served as Israel’s ambassador to the US, concurrently working in both Washington and New York throughout the 1950s.

Eban was a celebrity. His remarkable intellectual and oratorial prowess made him one of the foremost English speechmakers of the period, on a par with Winston Churchill and John F. Kennedy. Henry Kissinger wrote: “I have never encountered anyone who matched his command of the English language. Sentences poured forth in mellifluous constructions complicated enough to test the listener’s intelligence and simultaneously leave him transfixed by the speaker’s virtuosity.”

Howard Jacobson: Ulysses Shmulysses

Homeric he is not; but a hero for our time he is. Ulysses is first and foremost a comedy of exile. Joyce wrote it while living in Trieste, Zurich, and Paris. That Dublin went on calling to him throughout the years he lived elsewhere is clear from the novel’s intense recreation of the city’s bursting vitality. But novelists thrive on being away, and Joyce needed to be anywhere but Dublin, free from Irish politics, the church, and his own memories of personal and professional failure. Leopold Bloom is not given that choice; Joyce does not buy him a ticket from Dublin to Tiberias. But he is already, in his Jewishness, exile enough for Joyce. Behind the epic figure of Odysseus, in this novel, looms the shadow of the mythical Wandering Jew who, for having jeered at Jesus on the way to the cross, is doomed to roam the earth until the end of human time. Call him a figment of early Christian antisemitism. And while antisemitism isn’t a major theme in Ulysses, it shows itself with some unexpected savagery from time to time as in the figure of the headmaster Mr. Deasy who gets a kick out of declaring “Ireland, they say, has the honour of being the only country which never persecuted the Jews … and do you know why? She never let them in. That’s why.” “That’s not life for men and women,” Bloom responds, “insult and hatred.” Those who are not let in, must find somewhere else to go.

This has been in large part the Jewish story for 2,000 years. And the homeless Jew is the metaphorical undercurrent of Ulysses. Joyce is said to have worked up the the character of Leopold Bloom from the Jews he met in the course of his own wanderings in Trieste and Zurich. He must have studied them attentively, for Bloom is no mere token Jew. In his queer lapses from Judaism, mistaking words and confusing events, he is every inch the part-time, no longer practicing Jew, making the best of the diaspora, more Jewish to others than to himself.

And in him, unexpectedly but triumphantly, Joyce sees a version of his own rejections and rebuffs. Without going into what we know or think we know of Joyce’s own sexual predilections, it is accepted that there are similarities between Bloom’s submissiveness and his creator’s, and that Joyce chose Bloom’s Jewishness as the perfect vehicle to express the passive, much put-upon and all-suffering openness to life that he needed to drive—or, rather, be driven by—this novel. At home in being far from home, content to be cuckolded and remaining in love with the wife who cuckolds him, pessimistic and yet happy enough, dialectical, pedantic—in one lunatic scene he morphs into “The distinguished scientist Herr Professor Luitpold Blumenduft who tendered medical evidence to the effect that the instantaneous fracture of the cervical vertebrae and consequent scission of the spinal cord would, according to the best approved tradition of medical science … produce in the human subject a violent ganglionic stimulus of the nerve centre”—Bloom makes being a stranger in a strange land an enticing condition.

One of the best jokes made about Bloom is that he was once a traveler for blotting paper. His absorbency might not make him the most forceful husband for Molly, but it is the key to the novel’s plenty. With Bloom around to soak in every misadventure without complaint, there’s no limit to what Joyce might plausibly invent. Ulysses first appeared in 1922. Worse things than exile were still to happen to Jews. And for many novelists in the ensuing years, the Jew would become the perfect protagonist, the very model of humanity in extremis—homeless, tragic, patient, funny. But James Joyce got there first.

La Revue Blanche

The Dreyfus affair was not the only social battle in which the Revue engaged. In 1897, across two issues, it published a remarkable “Enquete sur la Commune,” a series of brief, firsthand accounts of the great uprising of 1871 whose specter still haunted France. A century and a half later it remains one of the best accounts of that event.

The repressive legislation passed in response to the anarchist bombing wave of the early 1890s, laws which effectively banned anarchist propaganda and activity of any kind, was harshly criticized in the pages of La Revue blanche. The strongest criticism was an article signed “Un Juriste.” The author described the legislation as, “Everyone admits that these laws never should have been our laws, the laws of a republican nation, of a civilized nation, of an honest nation. They stink of tyranny, barbarism, and falsehood.” The pseudonymous author was the future three-time prime minister of France, Léon Blum.

An 1898 volume of anti-militarist articles released by the review’s book publishing arm, provocatively titled L’Armée contre la Nation (the army against the nation) would lead the minister of war to press a charge of defamation against the publishers, a charge the Natansons were able to successfully defend themselves against by claiming the book contained nothing but articles that had already been published elsewhere and not been found criminal.

By the turn of the century French intellectuals began withdrawing from the political field. Charles Péguy later described the letdown felt during and after the Dreyfus affair by lamenting that “everything begins in mysticism and ends in politics.” At the same time, the editorial staff and stable of writers at the review had turned over several times. One of its later editors, Urbain Gohier, was a barely disguised antisemite who would become an important figure on the anti-Jewish fringe. Yet the quality of the contributors was still high. If Mallarmé’s poetry no longer appeared in its pages, the young Guillaume Apollinaire did. Alfred Jarry became a regular contributor, the Revue publishing his masterpiece, Ubu Roi, as well as Octave Mirbeau’s classic Diary of a Chambermaid, serially and in book form by its Editions de la Revue blanche. That enterprise also published what is considered to be France’s first bestseller, a translation of—of all things—the Pole Henryk Sinkiewicz biblical epic Quo Vadis.

By the first years of the 20th century only one Natanson brother, Thadée, remained on the magazine. Embroiled in a lengthy divorce, he seemed to have grown tired of the magazine. It was losing money, but then, according to Thadée’s wife, later famous as Misia Sert, that had always been the case. In 1903 La Revue blanche published the last of its 237 issues. Its closing was in no way an indication of failure. It had set out to be the voice of a new France, of a more open country, both politically and culturally, and was, in the end, both its begetter and its voice.

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