Moodish Jewish Life In Europe: Mid-19th Century

Zionism has two main roots coming from two different places. The definition of Zionism is the desire of Jews to return to their homeland better known as Israel. This is the first root of Zionism. Zionsim is considered to be religious because the Orthodox Jews believed that only God could send them to their home. After many conflicts with Jews trying to join society and being rejected Theoder Herzl started the movement of Zionism. This is considered to be the second root and cause Zionism to also become secular. Many Jews do not believe in Zionism because they see it as a political move. Theoder Herzl wanted secular Jews to have a place called

In 1948, Israel, originally known as Palestine was created. The Jews believed Israel was their ‘holy’ birthplace, this was called religious connection. In the book of Genenis, a verse states “I will bless those who bless you and cures him that cures you” (document A). When the “westerners” saw this verse they felt the need to get the Jews to get their holy land. This is called Zionism. Another reason is the Holocaust, which was the massacre of 6 million Jews. Anti-Semitism was also another reason, which was discrimination of Jews.

The long-term impact on the life of European Jews after the war is in four major areas: state ownership, economics, migration and relations with other non-Jews . Geographically, prior to the war, they are with one state in one area, and after the war, they find themselves in a completely different political–cultural unit or state. Jews who formerly live in Russia, Austria, or Germany are no longer part of their normal geographical habitat can in another state . With these instabilities, their social mobility increases, and many Jews, move up into the bourgeois middle class. With the revision in character, in self-pride of culture, many develop a more secular Jewish identity, joining only Jewish organizations and socializing with only other Jews . These new demographics empty the policy of encouraging Jews to assume only agriculture roles and allow them to kept their World War I productive areas of labor, butchery, bakery, textile crafts, doctors, lawyers, and bankers. With this rapid upturn in crafts and education to make a living, it seems the new purpose for the Jews, are one of promise for them, and life is rewarding. Yet, in Europe’s degenerate Christian population, while many are still living in poverty they become unnatural, demon like evil spirits looking in any way to claw their way out of an

The authors classify the second response to the ultimatum as an assimilationist response; it is the negotiation of the Jewish difference. The creation of the new nation-state allowed Jews to privatize their religious differences, which meant Judaism would be tolerated as long as it was an individual’s personal faith. Powers states that the term “assimilationist” can be better understood as “adaptationism.” This is the impulse of Jews to rid or hide any differences in order to adapt into society. “The unending need to identify, vilify, and ultimately negate threatening Jewish difference is the key distinguishing marker of assimilationism as an active, politically salient ideology (Powers, 114).

The scattering a Jews beyond Israel has been a reoccurring pattern of events in history. Essential Jewish practice and creation of cultural identity has formed far from Jerusalem, despite the Torah’s vital theme of longing for the Promise Land. The idea that Jews are outsiders is ingrained in Jewish culture and identity Jerusalem faces being exiled too because it is “merely an extension of Western colonialism,” from its neighboring countries. However, today Jews are starting to close the chapter in history of exile and statelessness by returning to the Promise Land but this doesn’t mean that the Diaspora is coming to an end. Jewish history has continuous movement that caused great triumph and sadness. The issue that Jews have faced for so long is not having a home, power, and a sense of belonging because of the continuous exiling and persecution they face, at home and away, while still trying to create an identity for themselves.

The cycle of settlement, exodus, and displacement is central to that of Jewish history. Theodor Herzl’s “A Jewish State” explores this question in depth in light of the inception of the political Zionist movement and the general rise of nationalism across the Middle East. “A Jewish State” serves to capitalize on unrest of the Jewish people in light of segregation in European states through connections that rely upon two relatively recent developments in the Western world at the time: imperialism and the repercussions of the Industrial Revolution. The language of the document is connected to a general theme of hierarchy and power dynamics both in Jewish society and in the context of states. Additionally, sophisticated word choice suggests that the intended audience would be Jewish individuals with a high level of education and possibly status and wealth.

In 1948, the Zionist movement realized its goal of creating a national home for the Jewish people by founding the State of Israel. Zionists had been working toward this goal for decades, but only won decisive international support in the aftermath of the Holocaust, a catastrophe that supported the Zionist argument that the Jewish people would only be safe in their own state, where they could live as they chose and defend their culture. Indeed, the Holocaust was the single most important factor in the creation of Israel, in large part because the international community was shocked by the scale of the Holocaust and felt responsible for aiding the Zionist project.

In an effort to answer the question, “What did it mean to be Jewish in pre Second War Europe?”, historians have categorized eastern and western Europe into a generalized list of characteristics. While not totally invalid, they erase the experiences of unique individuals that do not fit the Eastern or Western “mold”. The memoirs of Henry Buxbaum and Esther embody the need for intersectionality in understanding the Jewish experience in Germany and Poland before the Second World War. In the specific context, religious, national, and gender identities are especially relevant.

Jews have a fairly long history in Hungary. It is believed that the first Jews settled in Hungary in the 2nd century CE (World Jewish Congress). In 1251 there was a Jewish charter that put all the Jews under royal protection. After this, there was a large number of Jews that moved to Hungary which led to the development of historical communities. After the annexation of Hungary by the Ottoman Turks, Jews lived in peace, as long as they paid taxes. Along with the expulsion of the Ottoman Turks, the Jews disappeared from Hungary. It was not until the 18th century where Ashkenazi Jews starting arriving from Czech and German territories (World Jewish Congress). By the end of the 18th century there were just under 100,000 Jews living in

Other countries around Israel are threatening the Jewish state, and because of the Jewish people 's history, they need to be able to stop anything terrible from happening again. “In recent decades the hatred of the Jews has reemerged with increasing force, but with an insidious twist. It is not merely directed at the Jewish people but increasingly at the Jewish state…if only Israel did not exist, many of the world’s problems would go away.” (Source A). Jews throughout history, have received hatred from many different countries for different reasons. Though the people need support from other countries to be able to protect themselves. “A radical Iranian regime armed with nuclear weapons could bring an end to the era of nuclear peace the world has enjoyed for the last 65 years…Iran’s brazen bid to develop nuclear weapons is first and foremost a threat to Israel…” (Source A). Israel may be an entire country, but the history of the Jewish people states that they are weak. So it is an easy target for a country to destroy. Israel may have been at peace with Iran before, but now that Iran has the tools for war, they are willing to just throw it away, because Iran knows it can happen again.

With little resistance possible against the German persecution, tensions heightened between the Zionists and the British in 1940 as a direct result of the continued British opposition of securing Jewish statehood despite Zionist offers to form Jewish fighting units with the British against the Germans. Consequently, the Jewish Agency’s efforts to rescue Jews from Europe and transport them to Palestine were prevented by sinking illegal transport ships filled with refugees, resulting in the formation of several underground paramilitary groups such as the Irgun and LEHI. By building up the supply of weapons, conducting guerilla attacks on local British forces and police, and by arranging the illegal entry of refugees from Europe, Jewish fighters and Zionist leaders were able to help thousands of Holocaust survivors break the British blockade and reach Palestine between 1945 and 1948. Additionally, Bickerton and Klausner point to the success of the Yishuv in creating a situation that forced the British to take the issue to the UN and subsequent activities related to Europe’s Jewish displaced persons, as being highly influential to the formation of Israel after the Holocaust. The Yishuv, fired by shame, agony and

What caused the arousal of anti-Semitism in the late nineteenth century was not due to a close examination of the Jewish customs or a vast plan to eliminate Jews from Germany. In fact the answer is so much simpler and it is an issue that the world still finds at the route of it’s problems today. A word as simple as jealousy is the source of a hatred so strong that it ended up killing millions. Anti-Semitism is a product of the strongest type of jealousy, a jealousy that was rooted deep in Germany’s past only to resurface at times of injustice, as the German’s saw it.

Another cause of anti-Semitic hatred in between 1815- 1860 is due to economic reasons. This was sparked as many of the Europeans that were reeling from famine of 1816 and were indebted to Jewish bankers and moneylenders. This all combined is what caused what is known as the hep hep Riot 1819 and is a continuation, as rioters used Fries and Rhus to prove their reasons as anti semitism was accept due to economic scapegoating. This is linked to economic and political antipathy of the Jews which stems from jealousy of their fortune. As fear grew over their control of the financial sector. There's a continuity here that links back to the Rothschild family as there were money leaders and their were conspiracy theories made a huge profit from the

Understanding the circumstances that caused a growth rate in the Jewish population of 170% between 1880 and 1920 is fundamental to dissecting these communities (Jewish Population in the United States, Nationally). During this time, there was a rush of anti-Semitic sentiment weaving its way through numerous eastern European countries. The unfair laws involving enlistment in the army, the burning of Jewish villages called pogroms, and May Laws made Jewish life a daily struggle. Enlistment laws or quotas were much different for Jews than others and at times used to impel to feel the necessity for Jews to convert to Christianity. A story quoted in Moore’s book about Golda Meir grandfather’s experience in the Russian army.

In the years just after World War II, Zionism (the desire to rebuild a Jewish national presence in the Promised Land) became a popular Jewish cause all around the world. Many Jews who were not practicing Judaism at all with religion became involved with the establishment of the State of Israel. Even today, many years after the successful founding of the State of Israel, there are Jews whose only real tie to Judaism is their belief in Zionism and their support for the State of Israel. They are joined by many Jews who are members of synagogues and support a modern Jewish religious movement, but who also find their prime identity as Jews in the Zionist cause.