einstein
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einstein
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Kinship<br />
CHAPTER THIRTEEN<br />
THE WANDERING ZIONIST<br />
1920–1921<br />
The motorcade in New York City, April 4, 1921<br />
In the article he wrote for The Times of London after the confirmation of his relativity theory, Einstein quipped that if things went bad the Germans<br />
would no longer consider him a compatriot but instead a Swiss Jew. It was a clever remark, made more so because Einstein knew, even then, that<br />
there was an odious smell of truth to it. That very week, in a letter to his friend Paul Ehrenfest, he described the mood in Germany. “Anti-Semitism is<br />
very strong here,” he wrote. “Where is this all supposed to lead?” 1<br />
The rise of German anti-Semitism after World War I produced a counterreaction in Einstein: it made him identify more strongly with his Jewish<br />
heritage and community. At one extreme were German Jews such as Fritz Haber, who did everything they could, including converting to<br />
Christianity, to assimilate, and they urged Einstein to do the same. But Einstein took the opposite approach. Just when he was becoming famous,<br />
he embraced the Zionist cause. He did not officially join any Zionist organization, nor for that matter did he belong to or worship at any synagogue.<br />
But he cast his lot in favor of Jewish settlements in Palestine, a national identity among Jews everywhere, and the rejection of assimilationist<br />
desires.<br />
He was recruited by the pioneering Zionist leader Kurt Blumenfeld, who paid a call on Einstein in Berlin in early 1919. “With extreme naïveté he<br />
asked questions,” Blumenfeld recalled. Among Einstein’s queries: With their spiritual and intellectual gifts, why should Jews be called on to create<br />
an agricultural nation-state? Wasn’t nationalism the problem rather than the solution?<br />
Eventually, Einstein came around to the cause. “I am, as a human being, an opponent of nationalism,” he declared. “But as a Jew, I am from<br />
today a supporter of the Zionist effort.” 2 He also became, more specifically, an advocate for the creation of a new Jewish university in Palestine,<br />
which eventually became Hebrew University in Jerusalem.<br />
Once he decided to abandon the postulate that all forms of nationalism were bad, he found it easy to embrace Zionism with greater enthusiasm.<br />
“One can be an internationalist without being indifferent to members of one’s tribe,” he wrote a friend in October 1919. “The Zionist cause is very<br />
close to my heart ...I am glad that there should be a little patch of earth on which our kindred brethren are not considered aliens.” 3<br />
His support for Zionism put Einstein at odds with assimilationists. In April 1920, he was invited to address a meeting of one such group that<br />
emphasized its members’ loyalty to Germany, the German Citizens of the Jewish Faith. He replied by accusing them of trying to separate<br />
themselves from the poorer and less polished eastern European Jews. “Can the ‘Aryan’ respect such pussyfooters?” he chided. 4<br />
Privately declining the invitation was not enough. Einstein also felt compelled to write a public attack on those who tried to fit in by talking “about<br />
religious faith instead of tribal affiliation.”* In particular, he scorned what he called “the assimilatory” approach that sought “to overcome anti-<br />
Semitism by dropping nearly everything Jewish.” This never worked; indeed, it “appears somewhat comical to a non-Jew,” because the Jews are a<br />
people set apart from others. “The psychological root of anti-Semitism lies in the fact that the Jews are a group of people unto themselves,” he<br />
wrote. “Their Jewishness is visible in their physical appearance, and one notices their Jewish heritage in their intellectual work.” 5<br />
The Jews who practiced and preached assimilation tended to be those who took pride in their German or western European heritage. At the<br />
time (and through much of the twentieth century), they tended to look down on Jews from eastern Europe, such as Russia and Poland, who seemed<br />
less polished, refined, and assimilated. Although Einstein was German Jewish, he was appalled by those from his background who would “draw a<br />
sharp dividing line between eastern European Jews and western European Jews.” The approach was doomed to backfire against all Jews, he<br />
argued, and it was not based on any true distinction. “Eastern European Jewry contains a rich potential of human talents and productive forces that<br />
can well stand the comparison to the higher civilization of western European Jews.” 6<br />
Einstein was acutely aware, even more than the assimilationists, that anti-Semitism was not the result of rational causes. “In Germany today<br />
hatred of the Jews has taken on horrible expressions,” he wrote in early 1920. Part of the problem was that inflation was out of control. The German<br />
mark had been worth about 12 cents at the beginning of 1919, which was half of its value from before the war but still manageable. But by the<br />
beginning of 1920, the mark was worth a mere 2 cents, and collapsing further each month.<br />
In addition, the loss of the war had been humiliating. Germany had lost 6 million men and then was forced into surrendering land containing half of<br />
its natural resources, plus all of its overseas colonies. Many proud Germans believed it must have been the result of betrayal. The Weimar Republic<br />
that had emerged after the war, though supported by liberals and pacifists and Jews such as Einstein, was disdained by much of the old order and