Free The Wandering Who: A Study of Jewish Identity Politics by Gilad Atzmon Page B

optimistic, they somehow believed that a ‘new beginning’ would cure the emancipated Jew of what seemed to some as a ‘disgraceful’ fate. They believed in a global Jewish ‘homecoming’, they were convinced that such an endeavour would heal the Jews of their inherent symptoms.
    In an article published just after the first Zionist Congress (1897) Ahad Ha’Am, the most prominent Jewish polemist at the time, wrote ‘…the Congress meant this: that in order to escape from all these troubles [the Jewish anti-social symptoms as described by Nordau] it is necessary to establish a Jewish State.’ 40
    Being inspired by 19th century ideologies such as Nationalism, Marxism, Early Romanticism, Darwinism and Life Philosophy ( Leben Philosophie ), early Zionists preached for the emerging of the bond between the Jew and ‘his’ soil. Naively, they believed that the love of farming, agriculture and nature would turn the emancipated Jew into an ordinary, civilized human being. Early Zionists predicted that Zionism would create a new, authentic form of Jewish-ness, in which Jews would be entitled to love themselves for who they are rather than who they claim to be. While the socialists amongst them were talking about a new commitment to working class ideology (Berl Kazanelson, Borochov, A.D. Gordon), those on the right wing (Jabotinsky, Frommer) dreamed of a master race that would emerge and rule the land.
    Both Right and Left truly believed that, due to their homecoming, Jews would be able to replace their ‘traditional traits’ with aspirations towards sameness. They genuinely believed that Zionism would turn Jews into ‘people like all people’. Failing to understand that the premise was categorically flawed for ‘other people’ do not wish to be ‘like other people’. In other words, as long as Jews insisted on being like ‘all people’ they would always fail to be themselves.
    Just as early Zionists had never tried to disguise the extent of their prophetic dream, they also didn’t make any efforts to conceal their contempt towards their ‘Diaspora’ Jewish brothers. In their emerging fantasy of national awakening, Jews would divorce from greed and money seeking as well as cosmopolitan tendencies. In their vision, Zion was there to transform the Jew into an ordinary organic human being. The move to Zion was there to fill the chasm created by emancipation. The settlement in Zion was there to give birth to a new man. A Jew who looks at himself with pride, a Jew who fills Jewish-ness with meaning. A Jew who is defined by positive qualities rather than by mere negation.
    Emancipated, Assimilated and Zionist
    When it comes to secular Jews, things get complicated. Whileobservant Jews can easily list a few measurable qualities they identify with, for instance they follow Judaism, they observe Jewish laws, they follow the Talmud, they follow Kosher dietary restrictions, etc., emancipated secular Jews have very little to offer in terms of positive characteristics to identify with. Once you ask a secular Jew what makes him into a Jew you may hear the following: ‘I am not a Christian nor am I a Muslim.’ OK then, but what is it that makes you into a Jew in particular? He may say, ‘I am not just American, French or British. I am somehow different.’ In fact, the so-called emancipated, assimilated or secular Jews would find it hard to list any particular positive quality that may identify them as Jews. Emancipated Jews are identified by negation - they are defined by the many things they are not.
    This is exactly where Zionism interfered. It was there to set the Jews up in a project that aimed towards an authentic identification. Zionism was there to let the Jew think in terms of ‘belonging’. Within the Zionist phantasmic reality, the generations of home-comers were there to declare: ‘We are the new Jews, we are Israelis, we are human beings like all other human beings, we live on our land, the land of our