Einstein Opposed Zionist Colonization in
Palestine and Predicted the Current
Catastrophe
Photo by Phil Hearing
A few weeks before the creation of the State of Israel, Shepard Rifkin, executive director of the Stern Group, requested that representatives of the group meet with Albert Einstein in the United States, “the greatest Jewish figure of the time” according to I.F. Stone. Einstein’s response was unequivocal:
“When a real and final catastrophe should befall us in Palestine the first responsible for it would be the British and the second responsible for it the Terrorist organizations built up from our own ranks. I am not willing to see anybody associated with those misled and criminal people.”[2]
To grasp Einstein’s prescience, one need only replace “the British” with “the Americans” and “terrorist organizations” such as the Stern Group and the Irgun group with the Netanyahu government, the political descendants of the leaders of these groups, Menachem Begin and Yihtzak Shamir.
Einstein said that his “life was divided between equations and politics.” Yet, among his biographers—there are hundreds of them—and in the mainstream media, his extensive political writings on Israel and Zionism have been, at best, swept under the rug, at worst, completely distorted making him a supporter of the State of Israel.
That is, until the late Fred Jerome sought them out, found them, had them translated, mostly from German, and published them in the book Einstein on Israel and Zionism. Unfortunately, the first edition of this book, published by a New York publishing house, had a very small print run, was never promoted or made into an e-book, and sold out in no time, the publisher having bowed to enormous pressure from the Zionists. That is why Baraka Books has published a new edition with the agreement of Jocelyn Jerome, the author’s widow.
It was in Germany in the 1920s, a time of rampant anti-Semitism when the theory of relativity was attacked as “Jewish science,” that Einstein was drawn to the Zionist movement. It was not until 1914, when he arrived in Germany, that he “discovered for the first time that he was a Jew,” a discovery he attributed more to “Gentiles than Jews.” Before that, he had seen himself as a member of the human species.
He called himself a “cultural Zionist,” but as early as 1921 Kurt Blumenfeld, a Zionist activist sent to recruit Einstein, warned Chaim Weizmann, the future president of Israel, about the great scientist:
“Einstein, as you know, is no Zionist, and I ask you not to try to make him a Zionist or to try to attach him to our organization. . . . Einstein, who leans to socialism, feels very involved with the cause of Jewish labor and Jewish workers. . . . I heard . . . that you expect Einstein to give speeches. Please be quite careful with that. Einstein . . . often says things out of naïveté which are unwelcome by us.”
Apart from Einstein’s supposed “naivety,” Blumenfeld could not have said it better. Einstein would be a constant obstacle to the Zionist project of colonization of Palestine and the creation of the State of Israel
until his death in 1955.
Here are some examples of the positions he took.
His exchanges with Chaim Weizmann, the future president of Israel, illustrate how important Einstein was to the Zionists, but more importantly how his views differed from theirs. In a letter to Weizmann on November 25, 1929, he wrote:
“If we are not able to find a way to honest cooperation and honest pacts with the Arabs, then we have learned nothing during our two thousand years of suffering, and deserve the fate which will befall us.”
The idea of “the fate which will befall us” recurs often. In 1929, he seems to have already foreseen that the State of Israel that the Zionists dreamed of creating without “honest cooperation and honest pacts” with their Palestinian neighbors would become what it is today, namely the most dangerous place in the world for Jews to live.
A few weeks later, on December 14, 1929, he wrote to Selig Brodetsky of the Zionist Organization in London, “I’m happy that we have no power. If national pigheadedness proves strong enough, then we will knock our brains out as we deserve.” »
Furthermore, Leon Simon, one of his early editors and translators, wrote:
“There is in Professor Einstein’s nationalism no room for any kind of aggressiveness or chauvinism. For him the domination of Jew over Arab in Palestine, or the perpetuation or a state of mutual hostility between the two peoples, would mean the failure of Zionism.”
Unlike the vast majority of Zionists, Einstein’s support for a possible “Jewish homeland”—not a state—was not limited to Palestine. There was nothing religious in his commitment. Some Zionists advocated the establishment of such a homeland in China, Peru or Birobidjan in the Soviet Union, but in full agreement with the state authorities and the populations in each case.
Einstein supported these steps. For example, on the Jewish homeland of Birobidjan in the Soviet Union after the Second World War he wrote:
“We must not forget that in those years of atrocious persecution of the Jewish people, Soviet Russia has been the only great nation who has saved hundreds of thousands of Jewish lives. The enterprise to settle 30,000 Jewish war orphans in Birobidjan and secure for them in this way a satisfying and happy future is new proof for the humane attitude of Russia towards our Jewish people. In helping this cause we will contribute in a very effective way to the salvation of the remnants of European Jewry.”
In the pivotal years between the end of the war and his death in 1955, Einstein was outspoken about the Jewish state project. Invited to testify before the Anglo-American Committee of Inquiry on Palestine in Washington, D.C., in January 1946, Einstein answered unequivocally when asked about the possible State of Israel versus a cultural homeland: “I have never been in favor of a state.”
In March 1947, I.Z. David, a member of the Irgun terrorist group led by Menachem Begin, sent him a questionnaire to which he responded sharply and clearly:
Question: What is your opinion about the establishment of a free
National Jewish Palestine?
Einstein: Jewish National Home? Yes. Jewish National Palestine? No. I favor a free, bi-national Palestine at a later date after agreement with the Arabs.
Question: Opinion about partition of Palestine and Chaim Weizmann’s proposals re partition??
Einstein: I am against partition.
On the question of British and American imperialism, Einstein had no illusions as London handed over to Washington:
“It seems to me that our beloved Americans are now patterning their foreign policy on the model of the Germans, since they appear to have inherited the latter’s inflatedness and arrogance. Apparently, they also want to take on the role England has played up to now. They refuse to learn from each other; and learn little even from their own harsh experience. What has been implanted into the heads from early youth is rooted more firmly than experience and reasoning. The English are yet another good example of this. Their old-fashioned methods of suppressing the masses by using indigenous unscrupulous elements from the economic upper class will soon cost them their whole empire, but they are incapable to bring themselves to change their methods; no matter whether it’s the Tories or the Socialists. With the Germans, it was exactly the same. All of this would be good and well, except for the fact that it’s so sad for the better elements and the oppressed… (Letter to Hans Mühsam)
As for the political ancestors of the current Netanyahu government, Einstein tore into them and their political parties, particularly in The New York Times. When Menachem Begin came to New York in late 1948, Einstein, Hannah Arendt, and other Jewish figures in the United States published a letter denouncing his visit and the organization he led calling it “a political party very close in its organization, methods, political philosophy and social appeal to the Nazi and fascist parties.” One example they cited was the massacre of 240 men, women, and children in the Palestinian village of Deir Yassin.
Einstein would repeat this accusation until his death in 1955: “These people are Nazis in their thoughts and actions.” Anyone who says this today in the mainstream media is immediately labeled an anti-Semite and banned from the same media.
It is common knowledge that when Chaim Weizmann died in 1952 the Prime Minister of Israel offered the presidency of Israel to Albert Einstein. Less well known, however, is the reason Einstein gave for this refusal: “I would have to say to the Israeli people things they would not like to hear.” Even less well known is Ben Gurion’s statement: “Tell me what to do if he says yes! I’ve had to offer him the post because it was impossible not to, but if he accepts we are in for trouble.”
Hundreds, if not thousands, of people are being accused of anti-Semitism or fired from their jobs because they dare to criticize the State of Israel, call it an apartheid state, and denounce the genocide of the Palestinians. May they rest assured: they are in good company, because if Einstein were alive today he would be in the front lines demonstrating with them.
Notes.
[1] Robin Philpot is Publisher of Baraka Books
[2] All quotes are from Einstein on Israel and Zionism, New Enriched Edition by Fred Jerome.
Why Socialism?
Albert Einstein (1959), charcoal and watercolor drawing by Alexander Dobkin. Dobkin (1908–1975) was an important painter of the mid-twentieth century American realist tradition along with other left-wing artists such as Jack Levine, Robert Gwathmey, Philip Evergood, and Raphael and Moses Soyer. A student and collaborator of the Mexican muralist Jose Clemente Orozco, his work is in the permanent collections of the Butler Art Institute, the Museum of Modern Art, the Brooklyn Museum, the Whitney Museum of American Art, the Philadelphia Museum of Art, the Library of Congress, and the Smithsonian Institution. (The preceding caption was written by John J. Simon, "Albert Einstein, Radical: A Political Profile," Monthly Review vol. 57, no. 1 [2005].)
Albert Einstein is the world-famous physicist. This article was originally published in the first issue of Monthly Review (May 1949). It was subsequently published in May 1998 to commemorate the first issue of MR‘s fiftieth year.
Is it advisable for one who is not an expert on economic and social issues to express views on the subject of socialism? I believe for a number of reasons that it is.
Let us first consider the question from the point of view of scientific knowledge. It might appear that there are no essential methodological differences between astronomy and economics: scientists in both fields attempt to discover laws of general acceptability for a circumscribed group of phenomena in order to make the interconnection of these phenomena as clearly understandable as possible. But in reality such methodological differences do exist. The discovery of general laws in the field of economics is made difficult by the circumstance that observed economic phenomena are often affected by many factors which are very hard to evaluate separately. In addition, the experience which has accumulated since the beginning of the so-called civilized period of human history has—as is well known—been largely influenced and limited by causes which are by no means exclusively economic in nature. For example, most of the major states of history owed their existence to conquest. The conquering peoples established themselves, legally and economically, as the privileged class of the conquered country. They seized for themselves a monopoly of the land ownership and appointed a priesthood from among their own ranks. The priests, in control of education, made the class division of society into a permanent institution and created a system of values by which the people were thenceforth, to a large extent unconsciously, guided in their social behavior.
But historic tradition is, so to speak, of yesterday; nowhere have we really overcome what Thorstein Veblen called “the predatory phase” of human development. The observable economic facts belong to that phase and even such laws as we can derive from them are not applicable to other phases. Since the real purpose of socialism is precisely to overcome and advance beyond the predatory phase of human development, economic science in its present state can throw little light on the socialist society of the future.
Second, socialism is directed towards a social-ethical end. Science, however, cannot create ends and, even less, instill them in human beings; science, at most, can supply the means by which to attain certain ends. But the ends themselves are conceived by personalities with lofty ethical ideals and—if these ends are not stillborn, but vital and vigorous—are adopted and carried forward by those many human beings who, half unconsciously, determine the slow evolution of society.
For these reasons, we should be on our guard not to overestimate science and scientific methods when it is a question of human problems; and we should not assume that experts are the only ones who have a right to express themselves on questions affecting the organization of society.
Innumerable voices have been asserting for some time now that human society is passing through a crisis, that its stability has been gravely shattered. It is characteristic of such a situation that individuals feel indifferent or even hostile toward the group, small or large, to which they belong. In order to illustrate my meaning, let me record here a personal experience. I recently discussed with an intelligent and well-disposed man the threat of another war, which in my opinion would seriously endanger the existence of mankind, and I remarked that only a supra-national organization would offer protection from that danger. Thereupon my visitor, very calmly and coolly, said to me: “Why are you so deeply opposed to the disappearance of the human race?”
I am sure that as little as a century ago no one would have so lightly made a statement of this kind. It is the statement of a man who has striven in vain to attain an equilibrium within himself and has more or less lost hope of succeeding. It is the expression of a painful solitude and isolation from which so many people are suffering in these days. What is the cause? Is there a way out?
It is easy to raise such questions, but difficult to answer them with any degree of assurance. I must try, however, as best I can, although I am very conscious of the fact that our feelings and strivings are often contradictory and obscure and that they cannot be expressed in easy and simple formulas.
Man is, at one and the same time, a solitary being and a social being. As a solitary being, he attempts to protect his own existence and that of those who are closest to him, to satisfy his personal desires, and to develop his innate abilities. As a social being, he seeks to gain the recognition and affection of his fellow human beings, to share in their pleasures, to comfort them in their sorrows, and to improve their conditions of life. Only the existence of these varied, frequently conflicting, strivings accounts for the special character of a man, and their specific combination determines the extent to which an individual can achieve an inner equilibrium and can contribute to the well-being of society. It is quite possible that the relative strength of these two drives is, in the main, fixed by inheritance. But the personality that finally emerges is largely formed by the environment in which a man happens to find himself during his development, by the structure of the society in which he grows up, by the tradition of that society, and by its appraisal of particular types of behavior. The abstract concept “society” means to the individual human being the sum total of his direct and indirect relations to his contemporaries and to all the people of earlier generations. The individual is able to think, feel, strive, and work by himself; but he depends so much upon society—in his physical, intellectual, and emotional existence—that it is impossible to think of him, or to understand him, outside the framework of society. It is “society” which provides man with food, clothing, a home, the tools of work, language, the forms of thought, and most of the content of thought; his life is made possible through the labor and the accomplishments of the many millions past and present who are all hidden behind the small word “society.”
It is evident, therefore, that the dependence of the individual upon society is a fact of nature which cannot be abolished—just as in the case of ants and bees. However, while the whole life process of ants and bees is fixed down to the smallest detail by rigid, hereditary instincts, the social pattern and interrelationships of human beings are very variable and susceptible to change. Memory, the capacity to make new combinations, the gift of oral communication have made possible developments among human being which are not dictated by biological necessities. Such developments manifest themselves in traditions, institutions, and organizations; in literature; in scientific and engineering accomplishments; in works of art. This explains how it happens that, in a certain sense, man can influence his life through his own conduct, and that in this process conscious thinking and wanting can play a part.
Man acquires at birth, through heredity, a biological constitution which we must consider fixed and unalterable, including the natural urges which are characteristic of the human species. In addition, during his lifetime, he acquires a cultural constitution which he adopts from society through communication and through many other types of influences. It is this cultural constitution which, with the passage of time, is subject to change and which determines to a very large extent the relationship between the individual and society. Modern anthropology has taught us, through comparative investigation of so-called primitive cultures, that the social behavior of human beings may differ greatly, depending upon prevailing cultural patterns and the types of organization which predominate in society. It is on this that those who are striving to improve the lot of man may ground their hopes: human beings are not condemned, because of their biological constitution, to annihilate each other or to be at the mercy of a cruel, self-inflicted fate.
If we ask ourselves how the structure of society and the cultural attitude of man should be changed in order to make human life as satisfying as possible, we should constantly be conscious of the fact that there are certain conditions which we are unable to modify. As mentioned before, the biological nature of man is, for all practical purposes, not subject to change. Furthermore, technological and demographic developments of the last few centuries have created conditions which are here to stay. In relatively densely settled populations with the goods which are indispensable to their continued existence, an extreme division of labor and a highly-centralized productive apparatus are absolutely necessary. The time—which, looking back, seems so idyllic—is gone forever when individuals or relatively small groups could be completely self-sufficient. It is only a slight exaggeration to say that mankind constitutes even now a planetary community of production and consumption.
I have now reached the point where I may indicate briefly what to me constitutes the essence of the crisis of our time. It concerns the relationship of the individual to society. The individual has become more conscious than ever of his dependence upon society. But he does not experience this dependence as a positive asset, as an organic tie, as a protective force, but rather as a threat to his natural rights, or even to his economic existence. Moreover, his position in society is such that the egotistical drives of his make-up are constantly being accentuated, while his social drives, which are by nature weaker, progressively deteriorate. All human beings, whatever their position in society, are suffering from this process of deterioration. Unknowingly prisoners of their own egotism, they feel insecure, lonely, and deprived of the naive, simple, and unsophisticated enjoyment of life. Man can find meaning in life, short and perilous as it is, only through devoting himself to society.
The economic anarchy of capitalist society as it exists today is, in my opinion, the real source of the evil. We see before us a huge community of producers the members of which are unceasingly striving to deprive each other of the fruits of their collective labor—not by force, but on the whole in faithful compliance with legally established rules. In this respect, it is important to realize that the means of production—that is to say, the entire productive capacity that is needed for producing consumer goods as well as additional capital goods—may legally be, and for the most part are, the private property of individuals.
For the sake of simplicity, in the discussion that follows I shall call “workers” all those who do not share in the ownership of the means of production—although this does not quite correspond to the customary use of the term. The owner of the means of production is in a position to purchase the labor power of the worker. By using the means of production, the worker produces new goods which become the property of the capitalist. The essential point about this process is the relation between what the worker produces and what he is paid, both measured in terms of real value. Insofar as the labor contract is “free,” what the worker receives is determined not by the real value of the goods he produces, but by his minimum needs and by the capitalists’ requirements for labor power in relation to the number of workers competing for jobs. It is important to understand that even in theory the payment of the worker is not determined by the value of his product.
Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.
The situation prevailing in an economy based on the private ownership of capital is thus characterized by two main principles: first, means of production (capital) are privately owned and the owners dispose of them as they see fit; second, the labor contract is free. Of course, there is no such thing as a pure capitalist society in this sense. In particular, it should be noted that the workers, through long and bitter political struggles, have succeeded in securing a somewhat improved form of the “free labor contract” for certain categories of workers. But taken as a whole, the present day economy does not differ much from “pure” capitalism.
Production is carried on for profit, not for use. There is no provision that all those able and willing to work will always be in a position to find employment; an “army of unemployed” almost always exists. The worker is constantly in fear of losing his job. Since unemployed and poorly paid workers do not provide a profitable market, the production of consumers’ goods is restricted, and great hardship is the consequence. Technological progress frequently results in more unemployment rather than in an easing of the burden of work for all. The profit motive, in conjunction with competition among capitalists, is responsible for an instability in the accumulation and utilization of capital which leads to increasingly severe depressions. Unlimited competition leads to a huge waste of labor, and to that crippling of the social consciousness of individuals which I mentioned before.
This crippling of individuals I consider the worst evil of capitalism. Our whole educational system suffers from this evil. An exaggerated competitive attitude is inculcated into the student, who is trained to worship acquisitive success as a preparation for his future career.
I am convinced there is only one way to eliminate these grave evils, namely through the establishment of a socialist economy, accompanied by an educational system which would be oriented toward social goals. In such an economy, the means of production are owned by society itself and are utilized in a planned fashion. A planned economy, which adjusts production to the needs of the community, would distribute the work to be done among all those able to work and would guarantee a livelihood to every man, woman, and child. The education of the individual, in addition to promoting his own innate abilities, would attempt to develop in him a sense of responsibility for his fellow men in place of the glorification of power and success in our present society.
Nevertheless, it is necessary to remember that a planned economy is not yet socialism. A planned economy as such may be accompanied by the complete enslavement of the individual. The achievement of socialism requires the solution of some extremely difficult socio-political problems: how is it possible, in view of the far-reaching centralization of political and economic power, to prevent bureaucracy from becoming all-powerful and overweening? How can the rights of the individual be protected and therewith a democratic counterweight to the power of bureaucracy be assured?
Clarity about the aims and problems of socialism is of greatest significance in our age of transition. Since, under present circumstances, free and unhindered discussion of these problems has come under a powerful taboo, I consider the foundation of this magazine to be an important public service.
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