Return to the Promised Land.. Jacek Surzyn

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СКАЧАТЬ refers to the Jewish nation. Theoretically, liberation assumes the existence of statehood. In Hess’ time, this seemed a necessary condition and the goal of all national movements. A national state is the quintessence of spiritual and social liberation and according to him, the state must be constructed in a new way, in accordance with the socialist model of equality and social justice. Hess is convinced that social life is formed within specific human types (races), which determine its structure. Still, each form of social life involves some conflict, which has had varied intensity throughout history. Historical advancement means gradual reduction of the conflict up to its complete elimination, which according to Hess will take place in the Messianic era, when the human organism as a whole achieves its full maturity.

      Then, the main problem is the introduction of universal progress, i.e. enabling the nature of social life to develop properly. Each nation arising from a certain ←69 | 70→race suits that organic context of social life. For the Jewish national movement, the problem is not its religious origin and strong engagement in religion itself, which has been discussed many times as the basic problem of modern development of the Jewry: sticking to the old orthodox and backward religion, which blocks the proper social development. Modernity in this regard would mean Jews’ liberation from dogmatic chains. Hess’ proposal is completely different, because the problem of Jewish nationalism is not faith or religious restrictions. For him, the main problem of the Jewish Diaspora is how to find the key to arousing patriotic sentiment among Jewish masses so as to evoke in them positive dynamism and active will of changes. In this sense the author feels that there is a chance for releasing energy necessary to build their own state and nation. In this respect, Jews may and even must become leaders of the whole mankind in their mission.

      Hess postulated the creation of the Jewish state, necessarily where it has its historical roots: in Palestine. In this point, he became a protagonist of the Zionist movement, yet without pointing to the political way of implementing the postulate involving the creation of the state. In his concept, we may see the origins of the later great dispute as part of the whole Zionist movement. Hess represents Zionism defined as spiritual/Messianic, which the later trend will oppose, the trend that will combine the postulate of Jews creating their own state and the belief about the hopelessness and the crisis of Jewish political and economic life, absent from Hess’s thought. This view will be represented by Leo Pinsker and, primarily, Theodor Herzl, who will go far beyond Hess’ observations with his radical solutions. Jakub Zineman expressed it as follows: “There is a fundamental difference between the spiritual/Messianic Zionism by Moses Hess and later Zionism by Leo Pinsker or Theodor Herzl. While Pinsker and Herzl opted for Zionism due to the misery of political and economic life of Jews, Hess seeks in Palestine the salvation for the culture and Messianic spirit of the Jewry. This difference in the Zionist viewpoint will deepen in later time and crystallize in acute antagonism between political Zionism of Herzl and spiritual (or philosophical) one of Ahad Haam.”¹⁰² In Hess’ idea, we may see the germ of the future great discussion as part of the Zionist movement, although we should be careful in perceiving Hess as a supporter of only cultural restoration of Jews. This plan seems to be a real assumption of certain conditions necessary to carry out Jews’ spiritual revival, not only for purely cultural purposes but also for enhancing ←70 | 71→patriotic awareness necessary to build a strong modern nation. Hess seems to be the protagonist of Herzl, so Zineman is wrong in opposing the two thinkers so strongly. The author is definitely right in the quoted fragment as he refers to the motivations of Hess and Herzl (and also Pinsker). In the case of Hess, the primary element is the Messianic idea of national restoration, and in the case of the other two, the most important are economic and political reality connected with the observation of the poor position of Jews, both in terms of politics and economy. Hess’ concept remains a beautiful idea, somewhat unrelated to the reality of Jewish life, although in the near future it may in a way affect that reality.

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