T H E J E W I S H QU E S T I O N 2 2 9
Zionist Association of Germany in late 1918. What makes this meeting particularly intrigu-
ing is that on this occasion Einstein not only met with Kurt Blumenfeld (1884–1963),
Secretary for Propaganda of the Zionist Association, but also served on a provisional
committee with
him.[36]
This was the same Blumenfeld who had made him “aware of the
Jewish soul” and was to become his mentor on Zionist issues.
On 23 February 1919, Einstein, together with a number of other Berlin Jewish notables,
was invited to a dinner party in a private home to discuss the founding of an academy
devoted to Jewish studies. The attendees were a mixed group of CV members and Zion-
ists.[37]
Though it is uncertain whether Einstein attended any more gatherings of the group,
he here renewed an old friendship with the artist Hermann Struck (1876–1944). A
convinced Zionist and devout Orthodox Jew, Struck tried to convince Einstein, in vain, of
the religious merits of
Judaism.[38]
Where Struck failed, Blumenfeld succeeded with a more
secular version of Zionism. Sometime during the same month, Blumenfeld invited Einstein
to one of his lectures, after which Blumenfeld detected a “transformation” (“Verwand-
lung”) in his guest. However much this reminiscence may have been embroidered in the
intervening years, the parable attributed to Einstein on this occasion rings true and is worth
quoting in full: “I am against nationalism, but I am for the Zionist cause. The reason for this
has become apparent to me today: If a man has both arms and constantly says I have a right
arm, then he is a chauvinist. If a man is missing his right arm, he must do all in his power
to compensate for the missing limb. For this reason I am, in my personal attitude, an oppo-
nent of nationalism. As a Jew, however, I support, from this day forward, the Jewish-nation-
al efforts of the
Zionists.”[39]
Some ten years later, he stated somewhat more regretfully: “If
we did not have to live among intolerant, narrowminded, and violent people, I should be the
first to throw over all nationalism in favor of universal
humanity.”[40]
Yet even in 1919, Einstein’s personal opposition to nationalism was directed more
against aggressive chauvinism than against the nationalism of patriots. As he explained to
a colleague that autumn, “one can be internationally minded, without being indifferent to
[36]Zionist Association of Germany to Einstein, 9 December 1918 (Vol. 8, Doc. 666), note 1.
[37]The information is drawn for the most part from Korrespondenzblatt des Vereins zur Gründung
einer Akademie für die Wissenschaft des Judentums, no. 1 (May 1919), p. 5, cited in Meyer 2000, pp.
126–128.
[38]This account in Seelig 1956, p. 76, may be somewhat biased, in that the reminiscence is that of
Kurt Blumenfeld, who succeeded where Struck failed. During the war, Struck had served with the
German high command in Eastern Europe as an expert on Jewish affairs.
[39]“‘Ich bin gegen den Nationalismus, aber für die zionistische Sache,’ sagte er. ‘Der Grund ist
mir heute klar geworden: Wenn ein Mensch beide Arme hat, und er sagt dauernd, ich habe einen
rechten Arm, dann ist er ein Chauvinist. Wenn einem Menschen aber der rechte Arm fehlt, dann muß
er alles tun, um das fehlende Glied zu ersetzen. Deshalb bin ich in meiner menschlichen Haltung ein
Gegner des Nationalismus. Als Jude aber bin ich seit heute für die jüdisch-nationalen Bestrebungen
der Zionisten.’” Seelig 1956, p. 76.
[40]“Wenn wir nicht unter intoleranten, engherzigen und gewalttätigen Menschen leben müssten,
wäre ich der erste, der jeden Nationalismus zugunsten universalen Menschentums verwerfen würde.”
Einstein to Willy Hellpach, 8 October 1929.