De Israelische Terreur 995

Einstein, Zionism and Israel:
Setting the Record Straight


Dr. Mohammad Omar Farooq
Associate Professor of Economics and Finance
Upper Iowa University

Updated: July 2006*
All the emphases are mine, unless noted otherwise

For this essay in Word format, with pagination and
better arranged and expanded footnotes, click here


Translations: Turkish [5,000 hits]

Did Albert Einstein support the political Zionism that led to the establishment of the State of Israel? Did he later politically support the Zionist state of Israel until his death? Popular answers to these questions might be inaccurate. Indeed the answers make up a common MYTH, or at least, a misperception.

What? Are we talking about the same Einstein? Did he not identify himself as �a strong devotee of the Zionist idea� in 1929? While addressing a meeting, did he not begin with: �Ten years ago, when I first had the pleasure of addressing you in behalf of the Zionist cause ��? Didn't Einstein deliver a speech entitled �Our Debt to Zionism� in 1938?

The answer to all these questions is �yes�. Then, how can it be a myth or misperception? Well, that is the topic of this essay. I only request that conscientious and inquiring minds defer judgment, until they peruse this essay completely.

The subject of this essay is important and relevant not merely for historicity, but also for an overriding reason. Einstein's greatness and impact as a scientist are all too well known. However, his views and contribution as a human being and a philosopher on a myriad of major issues of our time are still worth exploring and pondering. There is another special relevance of this subject to the ongoing Middle East conflict. Even if we desire to look beyond what has transpired in the past, we all (Jews and non-Jews, Arabs and non-Arabs, Muslims and non-Muslims, western or eastern) can benefit from the insight, vision and values of this great humanist and a servant of, in his own words, "truth and justice."


The Propaganda[i]

That Einstein was a Zionist, plain and simple, is a myth perpetuated by the pro-Israel media. Their motive behind an unqualified portrayal of Einstein as Zionist and pro-Israel--to distort public perception of him, is understandable. The tactics and methods of such distortion of reality in regard to Israel, and its allies or adversaries, are quite well-known. Since Einstein was undeniably one of the most towering figures of the 20th century's scientific community, his endorsement for political Zionism and Israel is an enormous political capital to pass up. But more importantly, if he was not portrayed as a pro-Israel Zionist, people most likely would be curious about his real views. Such curiosity�and follow-up knowledge--could incur significant liability against political Zionism and Israel. To prevent this, exploitation of the mighty Zionist media seemed most convenient, to propagate ad nauseam what is contrary to the truth, create a MYTH about the connection between Einstein and Zionism (political, to be specific) and suppress all information contrary to that which is put out by that media. It's a fortress almost impossible to break through.

In this age of internet, try searching ("all the words" option) for Einstein and Zionism or Einstein and Israel; you�ll find that almost all relevant entries at the top[ii] (until this essay was available online) present Einstein as pro-Zionism, pro-Israel, with no distinction among types of Zionism. If the searcher did not seek beyond customarily available data, if he did no additional due diligence, he would easily remain outside of the fortress. For example, if you did that search using Google, the top entry would be something like "Albert Einstein on Zionism". If you click on it, you would be at [Link] and it would flash a quote by Einstein saying: �Zionism springs from an even deeper motive than Jewish suffering. It is rooted in a Jewish spiritual tradition whose maintenance and development are for Jews the basis of their continued existence as a community.� Notable is the absence of a citation or reference, which is unusual. It is possible they want you to read the quote but not see its context. It is also likely the context might have information damaging to the bulwark of Zionism.[iii]

Below are some samplers from online and other sources:

�Another important aspect of Einstein's politics during the 1920s was a strong belief in Zionism. Einstein was drawn to the Zionist cause as a result of the influence of Chaim Weizmann, a Russian Jew who had recently persuaded the British government to issue the famous Balfour Declaration, declaring its full support for the establishment of a national home for the Jewish people in Palestine.� [Spark Notes: �Pacifism and Zionism�]

�The two social movements that received his full support were pacifism and Zionism. During World War I he was one of a handful of German academics willing to publicly decry Germany's involvement in the war. After the war his continued public support of pacifist and Zionist goals made him the target of vicious attacks by anti-Semitic and right-wing elements in Germany. � While continuing his efforts on behalf of world Zionism, Einstein renounced his former pacifist stand in the face of the awesome threat to humankind posed by the Nazi regime in Germany.� [Samuel Zwetchkenbaum, Albert Einstein, 1879-1955]

"When the greatest scientist of our age died on April 18, 1956, at the age of seventy-six, the [New York] Times in the course of its eulogy referred to 'Israel, whose establishment as a state he had championed.' ... In late March 1972 the New York Times published ... a three-column photograph of Einstein with Israeli Premier David Ben-Gurion, and the caption read: 'Einstein papers tell of scientist's efforts toward the creation of Israel.' [Lilienthal, p. 340]

But if the impact of Einstein's scientific thought on the general ideas of his time is in some doubt, there can be none about the relevance of his non-scientific views to one of the most positive political phenomena of our time. Einstein lent the prestige mondial of his great name, and in fact gave his heart, to the movement which created the state of Israel. Men and nations owe a debt to those who help to transform their realistic sel-image for the better. No Zionist with the least degree of self-esteem can refuse to pay him homage if the opportunity of doing so is offered to him." [Isaiah Berlin, "Einstein and Israel," in Holton and Elkana, eds., p. 283]

Thus, it's hardly surprising that many Muslims in general and Arab Muslims in particular not only endorse that media-touted distortion/myth, but some would go even further to condemn Einstein. On one hand I was prompted to add a little bit more to my personal research on the relationship between Einstein and Zionism, attributed by those who seek to capitalize on his fame for their partisan/nationalist agendas; on the other, between Einstein and racism flung by those who�d like to condemn him as "racist," due to his ties to Zionism.

I was disturbed by some messages on several Bangladeshi forums, except Shetubondhon (meaning, bridge-building), pointing to him as "racist" and "Zionist". Regardless, characterization of Einstein as "racist" or "Zionist" may simply showcase the Zionist media's effectiveness in sustaining the MYTH.

As a Muslim I seek no misinformation, ill-information, or ignorance about my faith. Of course, I have a better chance of expecting it from others, if others can expect no less from me as a Muslim. As a Muslim I am also duty-bound to act consistently in regard to others - Jews, Christians, Hindus, Agnostics, or Atheists.

O ye who believe! stand out firmly for justice, as witnesses to God, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do. [al-Qur'an/4/an-Nisa/135]

Hence I wanted to avail of this opportunity after seeing recent discussions referring to Einstein, by contributing some material online to set the record straight. I did not find any well researched material online that challenges persisting distortions about Einstein. Yet based on my previous readings I remembered him differently.

I am no expert in this field. However, to update this essay I have gone beyond what others have said about Einstein. Einstein's own words and actions should be the most relevant basis, to help us understand what Zionism was to him and how he was linked with it. His own words are faithfully presented in this essay.




Zionism and its many shades

Toward understanding the connection between Einstein and Zionism, it is worthwhile to note that more than Einstein being drawn to Zionism, there were some key Zionist figures that attempted to gradually utilize his name for the Zionist cause.

"It is demonstrably unfair, yet still perfectly true, to claim that the Zionists seized upon Einstein's fame from 1919 onwards and exploited it to their advantage." [Clark, p. 374]

No one was more instrumental in bringing Einstein closer to the Jewish/Zionist cause than Kurt Blumenfeld, the secretary general of the Executive of World Zionist Organizations during 1910 to 1914. However, it is important to note how he delicately and effectively handled Einstein for the cause.

"Utilizing him [i.e. Einstein] for publicity purposes was thus a delicate matter and 'was only successful if I was able to get under his skin in such a way that eventually he believed that words had not been put into his mouth but had come forth from him spontaneously.' " [Clark, p. 381]

At the insistence of Chaim Weizmann, Blumenfeld was successful in persuading Einstein to visit America for the Zionist cause. "... [T]he journey to America meant a great deal to Einstein. His commitment to Zionistic ideas was enormously strengthened and his sense of being a Jew took on a new profundity. From now on, guided by Blumenfeld, he spoke and wrote frequently in support of Zionism. No longer did he object that the Zionists were using his name." [p. 239]

But let's first explore the concept and movement of Zionism and its various shades. Zionism is a catch-all label, which lends itself to misuse and misrepresentation.

�There are many 'Zionisms' - religious, political, and cultural - all of which have in common the desire to see Jews from around the world settled permanently in a homeland in Palestine, the historical land of Israel. Religious Zionists believe that the gathering together of world Jewry into the land of Israel will fulfill biblical prophecy and bring on the millennium. Political Zionists seeks to build a nation state for the Jewish people, and cultural Zionists seek to strengthen Jewish cultural identity within their historic homeland. Jews who are not Zionists either oppose the existence of the Jewish state for religious reasons (they believe that Israel cannot come into being before the Messiah arrives) or for political reasons (as citizens of various nations they cannot give their primarily allegiance to a Jewish state, or do not wish to be associated with an expansionism that drives the Palestinians from their traditional home).� [Link]

There is little doubt Einstein was a religious Zionist. But was he also a political Zionist or a cultural Zionist? Before addressing these questions, establishing specificity of meaning for both political Zionism and cultural Zionism would seem critical.

"Political Zionism was emancipated West European Jewry's response to the pervasiveness of anti-Semitism and to the failure of the enlightenment to alter the status of the Jew. Its objective was the establishment of a Jewish homeland in any available territory--not necessarily in Palestine--through cooperation with the Great Powers." [Library of Congress_1]

Gradually, Political Zionism became identified with Theodore Herzl. By 1897 World Zionist Organization was established and it had a new focus. Political Zionism wasn't interested in a Jewish homeland just anywhere in the world, but in Palestine only. [Library of Congress_1] Political Zionism was nationalistic in essence.

Cultural Zionism is another form of Zionism.

"The counterpoint to Herzl's political Zionism was provided by Asher Ginsberg, better known by his pen name Ahad HaAm (One of the People). HaAm ... was the son of a Hasidic rabbi. ... His views on Zionism were rooted in the changing nature of Jewish communal life in Eastern Europe. HaAm realized that a new meaning to Jewish life would have to be found for the younger generation of East European Jews who were revolting against traditional Jewish practice. Whereas Jews in the West could participate in and benefit from a secular culture, Jews in the East were oppressed. While Herzl focused on the plight of Jews alone, HaAm was also interested in the plight of Judaism, which could no longer be contained within the limits of traditional religion.

Ahad HaAm's solution was cultural Zionism: the establishment in Palestine of small settlements aimed at reviving the Jewish spirit and culture in the modern world. In the cultural Zionist vision, a small number of Jewish cadres well versed in Jewish culture and speaking Hebrew would settle in Palestine. Ahad HaAm believed that by settling in that ancient land, religious Jews would replace their metaphysical attachment to the Holy Land with a new Hebrew cultural renaissance. Palestine and the Hebrew language were important not because of their religious significance but because they had been an integral part of the Jewish people's history and cultural heritage." [Library of Congress_2]

After Herzl's death in 1904, "the mantle of Zionism was carried by the cultural Zionists led by Ahad HaAm and his close colleague, Chaim Weizmann." [Library of Congress_2]

"... the centrality of ethics to Judaism was made an intellectual staple by the widely read Hebrew essayist writing under the name Ahad HaAm (Asher Ginzberg, 1856-1927). His Zionism envisioned the Jewish homeland serving as a 'spiritual center' for worldwide Jewry. By 'spiritual' he meant nothing religious since he was a committed secularist. An uncompromising elitist, Ahad HaAm believed the human spirit could only by fulfilled in high cultural creativity. He therefore wanted the Jewish people to return to their land to revive an authentic Jewish culture. In this, Jewish ethics would have to play a vital role since he insisted that the Jews had a special national gift for ethics, one their reestablished cultural independence would clearly make manifest. In equating Jewish nationalism with high ethical attainment, Ahad HaAm was exceptional among the early theoreticians of Zionism -- the reason, observers suggest, that he is no longer considered relevant by most Israeli intellectuals." [Borrowitz, 1991]

HaAm [d. 1927] was known as the icon of "spiritual Zionism" or "cultural Zionism" and opposed to political Zionism of Herzl. Except for some orthodox non-Zionist (or even anti-Zionism) Jews, as represented for example by Neturei Karta International, all shades of Zionism (religious, political, cultural, spiritual) converged to secure a homeland or settlement for the Jewish people, to which a Jew from anywhere in the world could migrate. That's the common denominator for all the Zionists.

Einstein's affinity to Zionism was of this cultural shade.

"While he had long supported the Zionist cause - first visiting the United States in 1921 on a fund-raising with its leaders by urging cooperation with the Arabs. Einstein often clashed with its leaders by urging cooperation with the Arabs. He considered himself primarily a cultural rather than a political or territorial Zionist. In 1930, while Zionist policy called for a Jewish state in Palestine, he proposed a power-sharing arrangement for the nation-to-be (a Joint Council of four Jews and four Arabs, modeled after the Swiss Constitution) ..." [Jerome, p. 110]

"Einstein's views place him squarely in the tradition of German cultural Zionism.

Cultural Zionism, first espoused by Ahad Ha'am and Martin Buber ... emphasized the cultural and spiritual renewal of the Jewish people. It saw itself in opposition to political Zionism, as espoused by Herzl, which focused on the establishment of Jewish state." [Stachel, p. 68]

As Einstein underwent his personal awakening toward Jewish identity, "by 1938, he decisively rejected any taint of racism in his concept of Judaism." [Jerome, p. 68]

I have conceived of Judaism as a community of tradition. Both friend and foe, on the other hand, have often asserted that the Jews represent a race; that their characteristic behavior is the result of innate qualities transmitted by heredity from one generation to the next. ... The Jews, however, are beyond doubt a mixed race, just as are all other groups of our civilization. Sincere anthropologists are agreed on this point; assertions to the contrary all belong to the field of political propaganda and must be rated accordingly." ["Why do They Hate the Jews?", in Einstein, 1986, p. 196]

Thus, his understanding of who is a Zionist was also quite distinctive. According to him, "A Jew who strives to impregnate his spirit with humanitarian ideals can declare himself a Zionist without contradiction." [Stachel, p. 66, quoting "Botschaft." Judische Rundschau, vol. 30: 129. French translation in La revue juive, vol. 1: 14-16]



Einstein, Zionism and Israel: Excerpts from the work of Dr. Alfred Lilienthal and others

Before we explore what Einstein himself has said, let us take a look at what others have to reflect on this. One of the persons who has written extensively about distortions regarding Einstein's connection with Zionism and Israel is Dr. Alfred Lillienthal. He was an American Jewish scholar. His book "The Zionist Connection: What Price Peace?" is a monumental and authoritative work on Zionism and Israel. The book also deals with Einstein's connection with Zionism and the Israel.

In this segment excerpts from Dr. Lillienthal's book are reproduced, which also contain some quotes from Einstein. The 850+ page book is a must read for anyone seeking to understand the Zionism, Israel, modern media, the Middle East, US political apparatus and much more. Lilienthal thoroughly documented all references.

According to Lilienthal, many American Jews did not envision Israel as an exclusivist Zionist/Jewish entity. Point of note and also in contrast, despite his wholehearted support for the Jews to reclaim their dignity and security, Einstein was a universalist.

"For their part, American Jews have sincerely believed they were safeguarding the very existence of their coreligionists in Israel, never dreaming it was Zionist exclusivism for which they were giving their dollars, political support, and moral aid, and betraying their single loyalty to their own country.

And today, when the thesis of binationalism is raised by Arabs in advancing their rights to a Palestinian state and in calling for a secular pluralistic Israel, the Jews in America see this only as a threat 'to destroy the State of Israel.' They see no reason why there should be, nor do they believe there can be, a de-Zionization or restructuring of the Israeli state, in line with the universal thesis of Judaism and the thinking of universalists such as Magnes, Buber, Einstein, and others." [p. 152]

Despite being an eminent newspaper, the New York Times' Zionist bias is all too well known. Lilienthal provides a detailed account of NYT's role in "kidnapping of Einstein for Israel."

"I also personally endeavored to set the Times' record straight on one rather important matter--the exploitation of Dr. Albert Einstein by the Zionist movement. When the greatest scientist of our age died on April 18, 1956, at the age of seventy-six, the Times in the course of its eulogy referred to 'Israel, whose establishment as a state he had championed.' This 'kidnapping' of Einstein for Israel was one of the most extraordinary coups ever perpetrated by any political group anywhere, but with the help of the omnipotent Times anything is possible. The great mathematician had vigorously opposed the creation of the State of Israel, but a myth to the contrary has been widely spawned by the media, and was repeated sixteen years later.

In late March 1972 the New York Times published a series of articles dealing with the life and thought of Albert Einstein as allegedly revealed in the collection of his manuscripts, letters, and other papers, which were to be published by his estate. The third of the series included on the front page a three-column photograph of Einstein with Israeli Premier David Ben-Gurion, and the caption read: 'Einstein papers tell of scientist's efforts toward the creation of Israel.' The article further referred 'to his long efforts in behalf of the creation of a Jewish national state and of his sad refusal' to accept the Presidency upon the death of Chaim Weizmann.

Einstein, despite the Time's incessant recitals to the contrary, clearly opposed the creation of the State of Israel. A clear understanding of the position taken on Palestine by the great mathematician, himself a refugee from Nazi Germany, will not only set the record straight and correct journalistic inaccuracies, but is most relevant to the continuing quest for a just peace in the Middle East." [pp. 340-341]

What was really Einstein�s view regarding the creation of the State of Israel? Dr. Lilienthal went to Princeton to see Einstein and pose the question directly to him.

"Then, in 1952, in a message to a 'Children to Palestine' dinner, Einstein spoke of the necessity of curbing 'a kind of nationalism which has arisen in Israel if only to permit a friendly and fruitful co-existence with the Arabs.' When this portion of the Einstein message was censored in the organization's press release so as to impart the impression of all-out support Israel, I went to Princeton to seek the Professor's views on the incident. Einstein then told me that he had never been a Zionist and had never favored the creation of the State of Israel.[iv]

It was then that he also told me of a significant conversation with Weizmann. Einstein had asked him: 'What of the Arabs if Palestine were given to the Jews?' And Weizmann replied: 'What Arabs? They are hardly of any consequence.' " [p. 341]

Einstein may have lent himself to the Zionist cause, worked with Zionist leaders, traveled to America to raise funds for the Zionist projects, such as establishing Hebrew University of Jerusalem. However, his statement that he had never been a Zionist can't be properly understood, if it is not put in the context of what Zionism meant to those who have been on the frontline for the struggle to establish Israel as a Jewish state and then led it. Here are some samplers.

�Ben Gurion declared. 'Why should the Arabs make peace? If I was an Arab leader I would never make terms with Israel. That is natural: we have taken their country. Sure God promised it to us, but what does that matter to them? Our God is not theirs. We come from Israel, it's true, but two thousand years ago, and what is that to them? There has been antisemitism, the Nazis, Hitler, Auschwiztz, but was that their fault? They only see one thing: we have come here and stolen their country. Why should they accept that? They may perhaps forget in one or two generations' time, but for the moment there is no chance. So, it's simple: we have to stay strong and maintain a powerful army. Our whole policy is there. Otherwise the Arabs will wipe us out.' " [Nahum Goldmann, The Jewish Paradox, p. 99]

"There is no such thing as a Palestinian people... It is not as if we came and threw them out and took their country. They didn't exist." [Golda Meir, statement to The Sunday Times, 15 June, 1969]

"How can we return the occupied territories? There is nobody to return them to." [Golda Meir, March 8, 1969]

"We walked outside, Ben-Gurion accompanying us. Allon repeated his question, What is to be done with the Palestinian population?' Ben-Gurion waved his hand in a gesture which said 'Drive them out!" [Yitzhak Rabin, leaked censored version of Rabin memoirs, published in the New York Times, 23 October 1979]

"[The Palestinians] are beasts walking on two legs." [Israeli Prime Minister Menachem Begin, speech to the Knesset, quoted in Amnon Kapeliouk, "Begin and the 'Beasts,"' New Statesman, June 25, 1982.]

"The settlement of the Land of Israel is the essence of Zionism. Without settlement, we will not fulfill Zionism. It's that simple." [Yitzhak Shamir, Maariv, 02/21/1997]

"It is the duty of Israeli leaders to explain to public opinion, clearly and courageously, a certain number of facts that are forgotten with time. The first of these is that there is no Zionism, colonialization, or Jewish State without the eviction of the Arabs and the expropriation of their lands." [Ariel Sharon, Israeli Foreign Minister, addressing a meeting of militants from the extreme right-wing Tsomet Party, Agence France Presse, November 15, 1998]

The sense in which these leading Zionists (consistently held core views of political Zionism), who later assumed the leadership of Israel, Einstein was not a Zionist.

Einstein continued to remain engaged with enterprises and activities, including in Israel, which were akin to cultural Zionism.

"In subsequent years he vigorously supported many Israeli cultural activities, in particular the Hebrew University and the Weizmann Institute, to which he was deeply dedicated. According to biographer Dr. Philip Frank, the professor had a 'good hearted weakness' and was hesitant to rebuke Zionists for their frequent manipulations of his views and unauthorized use of his name in order to enhance their prestige and fill their political Zionism helped confuse the American press.

In his modest manner, he publicly declined the Israeli Presidency, as Weizmann's successor, on the given grounds that he was not qualified in the area of human relationships. But, in fact, that acceptance of high office in nationalist Israel was hardly in keeping with the basic philosophy of this great humanist and universalist." [pp. 341-342]

Misrepresentation of Einstein by news spinners of the American media was all too common.

"Attempts to tie the renowned scientist to political Zionism continued. First there were the welter of public tributes from Israeli and Zionist leaders, published at the time of his death. And two weeks later in a story prominently published by the Times, the Israeli Consul in New York claimed that Einstein had been preparing a laudatory speech for nationwide television in commemoration of the seventh anniversary of Israel. Not only was the evidence of Einstein's Zionist intent scarcely substantiated, but it was in direct conflict with the professor's last statement about the Israeli state, given in an interview with Dorothy Schiff, pro-Israel publisher of the New York Post. She quoted him as saying: 'We had great hopes for Israel at first. We thought that it might be better than other nations, but it is no better.' " [p. 342; quoting New York Post, March 13, 1955]

Einstein's ideas about the creation of Israel were similar to Dr. Judah Magnes', President of Hebrew University.

"In the third of its articles on Einstein, the Times nevertheless repeated the myth of his support of the creation of Israel without indicating any new proof. Were the good professor alive today, there is every reason to believe that he would be in the forefront of those condemning the deprivation of the rights of the Palestinian Arabs. As far back as January 28, 1930, Einstein had warned in the Palestinian newspaper Falastin that 'oppressive nationalism must be conquered' and that he could 'see a future for Palestine only on the basis of peaceful cooperation between the two peoples who are at home in the country . . . come together they must in spite of all.' And from the outset he had fully supported the idea of Dr. Judah Magnes, President of Hebrew University, of an Arab-Jewish binational state. In a letter to the Times with Rabbi Leo Baeck of Germany, he wrote: 'Besides the fact that they [Magnes and his followers] speak for a much wider circle of inarticulate people, they speak in the name of principles which have been the most significant contribution of the Jewish people to humanity.' Such statements are hardly consonant with the Times' allegation of the scientist's support of the creation of a Zionist state." [p. 342]

Lilienthal's encounter with New York Times in exposing the myth about Einstein's support for, and championing of, the creation of the Zionist State of Israel is quite revealing.

"The Times' revival of this Einstein mythology led me to call Op-Ed page editor Harrison E. Salisbury and suggest that it would be appropriate for him to run a piece presenting the true views of the learned scientist on this subject. Although every type of opinion has been presented on this important page. Salisbury refused to commission such an article, as is customarily done. He stated he would be happy to look at the finished product if it were written on speculation.

Even this I did, and here is his letter rejecting the article, the substance of which has been set forth in the above pages: 'I'm sorry to say that we decided against your article concerning Professor Einstein. As I told you when we discussed this matter on the telephone, I was dubious about the idea of elaborating on this particular aspect of Dr. Einstein's career, and I confess on reading the article my feeling was strengthened. You may feel that I overstate the case, but it would seem to the casual reader like myself that Dr. Einstein's views, as one might expect, underwent a series of changes over the years and the picture does not come out so strongly in your article as to compel its publication.'

How possibly could any subsequent Einstein 'change over the years' -- and his basic attitude toward political Zionism never altered an iota--affect what he did or did not do about the creation of Israel, an act which took place in 1948? The cultural Zionism in which Einstein believed was a far cry from Jewish nationalism embodied in the Zionist State of Israel, which he decried to his very death in 1956." [pp. 342-343]

Lilienthal's work definitively exposes the myth about Einstein's "championing" of or support for the creation of Israel as a Jewish state. Though facts stand on their own merit, some people might remain unconvinced, because after all Lilienthal was an anti-Zionism Jew. By the way, not all Jews are for Zionism or the State of Israel.[v]


Einstein's own words regarding Zionism and Israel

Einstein was a Jew, deeply proud of his heritage, and empathic toward the Jewish struggle and suffering throughout the history. His personal experience of this struggle and what he observed especially in Europe reawakened his Jewish identity, brought him closer to the collective struggle for a Jewish solution.

In A Letter to Professor Dr. Hellpach, Minister of State (1929), published in his Ideas and Opinions, Einstein wrote:

�I have read your article on Zionism and the Zurich Congress and feel, as a strong devotee of the Zionist idea, that I must answer you, even if only shortly. � I realized that salvation was only possible for the living society to which he as an individual might rejoice to belong and which might enable him to bear the hatred and the humiliations that he has put up with from the rest of the world.� [P. 171]

�Then I realized that only a common enterprise dear to the heart of Jews all over the world could restore this people to health. It was a great achievement of Herzl�s to have realized and proclaimed at the top of his voice that, the traditional attitude of the Jews being what it was, the establishment of a national home or, more accurately, a center in Palestine, was a suitable object on which to concentrate our efforts.

All this you call nationalism, and there is something in the accusation. But a communal purpose without which we can neither live nor die in this hostile world can always be called by that ugly name. In any case it is a nationalism whose aim is not power but dignity and health. If we did not have to live among intolerant, narrow-minded, and violent people, I should be the first to throw over all nationalism in favor of universal humanity.� [p. 172]

In the above letter, Einstein seems to identify with Herzl. He even seems to assume a nationalistic tone. However, please note that he unreservedly declares his preference for "universal humanity" against anything "intolerant, narrow-minded, and violent." In 1929, Jews were still at the receiving end of that intolerance and violence.

By that time struggle to secure a homeland for the Jews was crystallized, and the campaign intensified. However, to Einstein, this struggle or campaign was not to be at the expense of the Arabs or Palestinians. He wasn't envisioning an exclusivist, racist national entity that would be a colonial settlement, dispossessing of the Arab Palestinians, the overwhelming majority of the natives at the time. He became keenly aware of the problem and spoke his mind.

In a Letter to an Arab, March 15, 1930, (Ideas and Opinions) he wrote:

�What make the present position so bad is the fact that Jews and Arabs confront each other as opponents before the mandatory power. This state of affairs is unworthy of both nations and can only be altered by our finding a via media on which both sides agree.� [p. 173]

By the early 1930s the issue of Arab-Jewish tension and the critical need for an amicable and just resolution became a dominant theme in Einstein�s writings and speeches. Point of note: he was actively involved in the early 1920s with a project to establish some sort of an intellectual/scholarly/spiritual center for the Jewish renaissance in "Palestine." He was particularly campaigning and fundraising for a world class Jewish university in that part of the world. He was also actively supporting and promoting development works in Palestine that would utilize the skills of the Jewish migrants, for the benefit of everyone in Palestine--Jews and Arabs.

In Addresses on Reconstruction in Palestine (Ideas and Opinions), Einstein articulates his view in no unclear terms that the solution must be a "just" and "advantageous partnership" involving the Arabs. This speech was given in 1931.

�Ten years ago, when I first had the pleasure of addressing you in behalf of the Zionist cause, almost all our hopes were still fixed on the future. Today we can look back on these ten years with joy; � The latest pronouncements of the British government indicate a return to a juster judgment of our case; �

But we must never forget what this crisis has taught us�namely, that the establishment of satisfactory relations between the Jews and the Arabs is not England�s affair but ours. We�that is to say, the Arabs and ourselves�have got to agree on the main outlines of an advantageous partnership which shall satisfy the needs of both nations. A just solution of this problem and one worthy of both nations is an end no less important and no less worthy of our efforts than the promotion of the work of construction itself.� [pp. 176-177]

By then, he was still referring to Herzl, but more in line with Ahad HaAm's cultural Zionism, seeking to establish "a spiritual center ... in Palestine."

�A decade or two ago a group of far-sighted men, among whom the unforgettable Herzl stood out above the rest, came to the conclusion that we needed a spiritual center in order to preserve our sense of solidarity in difficult times. Thus arose the idea of Zionism and the work of settlement in Palestine, the successful realization of which we have been permitted to witness, at least in its highly promising beginnings.� [Ideas and Opinions, p. 177]

Even by the late 1920s, toward the end of his life, HaAm was already disillusioned.

"Toward the end of his life, when he had made it to Palestine but was unhappy at what he found there, he wrote, 'Are we really doing Zionism only to add in an Oriental corner a small people of new Levantines who vie with other Levantines in shedding blood? If this is to be the Messiah, then I do not wish to see his coming.'" [Sicherman, 2002]

Einstein was close to HaAm in pursuit of cultural Zionism and never embraced the idea of nationalism. He apparently believed: "Nationalism is an infantile sickness. It is the measles of the human race.�[vi] [Link] Before the next excerpt, it is worth pointing out that in 1929 in A Letter to Professor Dr. Hellpach, Einstein seemed to use some nationalistic tone. By now, his thoughts have become unmistakably clear of any nationalism as well as political Zionism.

�The difficulties we have been through have also brought some good in their train. They have shown us once more how strong is the bond which unites the Jews of all countries in a common destiny. The crisis has also purified our attitude to the question of Palestine, purged it of the dross of nationalism. It has been clearly proclaimed that we are not seeking to create a political society, but that our aim is, in accordance with the old tradition of Jewry, a cultural one in the widest sense of the world. That being so, it is for us to solve the problem of living side by side with our brother the Arab in an open, generous, and worthy manner.� [Ideas and Opinions, p. 178]

By 1929, a number of Arab-Jewish clashes made Einstein was fully aware of the problem, and justice and peace inclusive of Arabs became a central point of his understanding and approach to the Palestine project for Jewish revival. He categorically warned his fellow Jewish people:

that [the Zionist] movement [must] avoid the danger of degenerating into a blind nationalism. In my opinion, we must endeavor above all that psychological understanding and an honorable will towards cooperation take the place of resentment towards the Arabs. The overcoming of this difficulty will, in my opinion, be the touchstone that our community has a right to existence in the higher sense. I must unfortunately openly acknowledge that the attitude of our [Zionist] officialdom, as well as the majority of public expressions in this connection, appear to me to leave much to be desired." [Stachel, p. 72, quoting memo of Einstein to Heinrich York-Steiner, 19 November 1929]
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