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William E. Blackstone played a pivotal role in early American Zionism, influencing both Christian and Jewish support for Jewish resettlement in Palestine. His activism was galvanized by religious beliefs and geopolitical events, particularly the persecution of Jews in Russia and his experiences in the Holy Land. Blackstone organized significant conferences advocating for a Jewish homeland, thereby laying groundwork for future Zionist efforts, and earned the title 'Father of Zionism' for his contributions.
Remembering Blackstone's humanitarianism, realism and authentic Biblical faith underlying his support for Zionism and historic diplomatic petitions in 1891 and 1916. Citation: Paul W. Rood, "William E. Blackstone: 'Zionism's Greatest Ally Outside of its Own Ranks,'" in Western States Jewish History, 48/2 (Winter 2015/5776): 49-69.
Blackstone Center series, 2020
The story of dialogue and cooperation between the Christian William E. Blackstone and two eminent American rabbis concerning the future of Israel -- including a detailed summary of Rabbi Abraham Lesser's B'akharith Hayamim, an orthodox rabbinic treatise concerning "The Last Days."
American Jewish History, 2021
Shofar: An Interdisciplinary Journal of Jewish Studies, 1997
In this article, we focus on the rift between the two sociocultural groups that constituted Hibbat Zionthemaskilim and the ultra-Orthodox-and on its overall activity. It seems clear that the Jews in Russia were not ready for a movement aimed at establishing a Jewish national entity in Palestine. After 1885, many of them felt that despite anti-Semitism, their living conditions were improving and only a few among them sought to emigrate to the USA. Only a small minority saw their destination as Eretz Israel, yet it was this relatively inconsequential minority that fuelled the activity of Hibbat Zion, even though only very few of them actually believed in the possibility of settling in Palestine. Hibbat Zion and the Odessa Committee both failed to achieve the goals they set for themselves. Yet, we must acknowledge that the very existence of these Jewish national movements and the evolution of patterns of activity and the leadership they engendered paved the way for the development of a national home for the Jews in Palestine. Their members and their leadership established structures that provided a foundation for those who succeeded them: Herzl's Zionist Organization and the state of Israel.
American Jewish History, 2004
Historians tend to concentrate on events that actually occurred and on ideas that had manifest consequences in the course of history. Sometimes, however, it may be worthwhile to focus our attention on plans that were never realized. This article is mainly concerned with a project that never materialized yet deserves attention: a plan for the writing of a twelve-volume History of the Jews from the Earliest Times until the Present Age, to be edited by the German-Jewish historian Ismar Elbogen during the late 1920s.
Journal of Modern Jewish Studies, 2015
In this article, we focus on the rift between the two sociocultural groups that constituted Hibbat Zion-the maskilim and the ultra-Orthodox-and on its overall activity. It seems clear that the Jews in Russia were not ready for a movement aimed at establishing a Jewish national entity in Palestine. After 1885, many of them felt that despite anti-Semitism, their living conditions were improving and only a few among them sought to emigrate to the USA. Only a small minority saw their destination as Eretz Israel, yet it was this relatively inconsequential minority that fuelled the activity of Hibbat Zion, even though only very few of them actually believed in the possibility of settling in Palestine. Hibbat Zion and the Odessa Committee both failed to achieve the goals they set for themselves. Yet, we must acknowledge that the very existence of these Jewish national movements and the evolution of patterns of activity and the leadership they engendered paved the way for the development of a national home for the Jews in Palestine. Their members and their leadership established structures that provided a foundation for those who succeeded them: Herzl's Zionist Organization and the state of Israel. By the time the Odessa Committee, 1 the legal successor of the Hibbat Zion movement, 2 met in Odessa for its third triennial convention from July 7 to 13, 1896, its delegates could have no doubt that their movement was in the midst of a serious crisis (CZA 1896, A9/18). According to the Committee's report to the convention delegates, the troubles it faced stemmed primarily from the careless work of the Executive Committee in Jaffa, the Odessa-based movement's branch in Palestine, and, equally as important, from the flourishing of settlement in Argentina and the extraordinary conditions with which Baron Hirsch and the J. C. A. were providing settlers there (CZA, "Heshbon va'ad hahevra," 4-5). Regardless of why it was unable to embark upon a new path, there was general consensus surrounding the assertion of Shmaryahu Levin, a prominent young activist within the Lovers of Zion, that "disillusionment with the Odessa Committee was increasing by the day" (CZA 1895, A126/31/3). In comparison with the statistics from the period of crisis (1890-1892), the following three years reflected an improvement in movement operations, with total membership at the end of the period (1895) standing at 4,144, in comparison to 4,839 during its first year in operation and 2,772 in 1892. The same was true of total donations, which stood at 45,799 rubles in 1890, dropped to 26,466 rubles two years later, and in 1895, once again climbed to its earlier level (42,392 rubles). Similarly, in a summation of the
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