Background
Leon Pinsker was born in Tomaszow, Poland on December 13, 1821.
(This is a reproduction of a book published before 1923. T...)
This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Auto-emancipation Leon Pinsker Maccabaean, 1906 History; Jewish; History / Jewish
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(This scarce antiquarian book is a facsimile reprint of th...)
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(The emerging Jewish national consciousness in Europe towa...)
The emerging Jewish national consciousness in Europe toward the end of the 19th century claims many spiritual fathers, some of which have been seriously underestimated so far. Zionist intellectuals such as Moses Hess, Leon Pinsker and Isaac Rulf were already committed to the self-liberation of the Jewish people long before Theodor Herzl. Their experiences and observations brought them to believe that the emancipation and integration of Jews were not realistically possible in Europe. Instead, they began to think in national and territorial terms. The author explores the question as to what extent religious messianism influenced the ideas of these men and how this reflects in today's collective Israeli consciousness. In a comprehensive epilogue, Julius H. Schoeps critically correlates ideas of messianic salvation, Zionist pioneer ideals, the settler's movement before and after 1967, and the unsolved conflict between Israelis and Palestinians which has been lasting for over 100 years.
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(A thorough analysis of the background and contradictions ...)
A thorough analysis of the background and contradictions of Russian Jewish nationalism serves to introduce Pinsker's Auto-Emancipation. A selection of his addresses and letters on emancipation, women's rights, and nationalism is also given.
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(Berlin 1935 Siebente Auflage. In German. Octavo, 29pp., w...)
Berlin 1935 Siebente Auflage. In German. Octavo, 29pp., wraps. Owner signed on title page. VG, light soiling.
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Leon Pinsker was born in Tomaszow, Poland on December 13, 1821.
He inherited a strong sense of Jewish identity from his father, Simchah Pinsker, a Hebrew language writer, scholar and teacher. Leon attended his father's private school in Odessa and was one of the first Jews to attend Odessa University, where he studied law. Later he realized that, being a Jew, he had no chance of becoming a lawyer due to strict quotas on Jewish professionals and chose the career of a physician.
The pogroms of 1881-1882 finally convinced Pinsker that his dreams of integration were illusory and his pamphlet, Autoemancipation: A Warning of a Russian Jew to his Brethren (1882), was a direct result of these new sentiments. Published anonymously. the pamphlet analyzed the psychological and social roots of anti-Semitism and suggested the foundation of a Jewish national homeland. He stated that a Jewish congress should decide whether this would be in Eretz Israel or in America. Having initially believed that anti-Semitism could be dispelled either by complete assimilation or by recognition of the Jewish people as a nation in theirown right, Pinsker now' realized that the former was impossible and campaigned for the latter: the declaration of Jewish nationhood.
Pinsker’s appeals struck home with many Jews and Hovevei Zion (“Lovers of Zion”) societies all over eastern Europe received his ideas enthusiastically and made his work their manifesto. Pinsker himself joined the Hovevei Zion movement and became its leading spirit, now convinced that the Jewish home should be in Eretz Israel. In 1883 it was decided to establish a center for Jewish settlement in Palestine, and to convene a congress in conjunction with Hovevei Zion. A comittee organized at Pinsker’s home, with himself as chairman, contacted existing Hovevei Zion groups and encouraged them to establish new ones. The members of these groups aimed to promote the Jewish national ideal, to revive Jewish culture and to work toward Jewish settlement in Eretz Israel. In 1884 the Hovevei Zion held its national convention in Kattowitz, then a part of Germany, because Zionism was illegal in Russia. There Pinsker was elected president of the organization. Pinsker retained the position, despite his attempts, on several occasions, to resign because of frustration over worsening relations between religious and nonreligious elements, and his own declining health.
The first Jewish settlements were established in Eretz Israel, but Pinsker did hot live to see their eventual success. When the Turks curtailed immigration, the organization went into debt and numerous other problems arose. He lost hope in his dream of large-scale settlement in Eretz Israel and began to shift his hopes toward Maurice de Hirsch’s activities for settling Jews in Argentina, which he thought could take the masses of emigrants, with Eretz Israel serving only as a spiritual center for the Jewish people. In 1934 his remains were buried on Mount Scopus in Jerusalem.
Pinsker died in Odessa in 1891. His remains were brought to Jerusalem in 1934 and reburied in Nicanor's Cave next to Mount Scopus. The moshav Nahalat Yehuda, now a neighborhood in Rishon LeZion, is named after him, as well as streets in several towns in Israel.
(The emerging Jewish national consciousness in Europe towa...)
(A thorough analysis of the background and contradictions ...)
(Road to freedom;: Writings and addresses [Lev Semenovich ...)
(This scarce antiquarian book is a facsimile reprint of th...)
(This is a reproduction of a book published before 1923. T...)
(Berlin 1935 Siebente Auflage. In German. Octavo, 29pp., w...)
He firmly believed in the assimilation of Jews into Russian culture and immersed himself in activities to that end, founding and working with various magazines and societies dedicated to acquainting the Jewish population With Russian culture.
Pinsker believed that the Jewish problem could be resolved if the Jews attained equal rights. In his early years, Pinsker favored the assimilation path and was one of the founders of a Russian language Jewish weekly (see also: Haskala).