By Ben Halpern
Chaim Weizmann, steeped within the folks tradition of the East ecu shtetl and the humanistic technology of valuable and Western Europe, used to be the ambassador of the Jewish humans to the English-speaking global. Louis D. Brandeis, nevertheless, was once often called the genuine exponent of Anglo-American civic tradition who gave his management at a severe second to the yankee and international Jewish neighborhood. A conflict of Heroes stories the clash among those dominant personalities, every one of whom has been hailed by way of dedicated fans because the hero of a very important period in contemporary Jewish heritage. Halpern units the assembly, collaboration, and sharp clash among those males opposed to the moving heritage of a global at battle and the shaky travail of revolution and reconstruction within the early twentieth century. via a comparability of 2 exemplary figures in Jewish management, Halpern paints a captivating portrait of 20th-century Zionism and illuminates the advanced relationships among leaders and the general public and among Jewish nationalism and its prolonged setting.
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Extra resources for A Clash of Heroes: Brandeis, Weizmann, and American Zionism (Studies in Jewish History)
But Ussishkin saw no point in maintaining a separate academic unit and continued to urge that they merge with the general Russian Zionist body. Although he shared Weizmann's views on the appropriate form and policies of a reorganized WZO, he had his own plan to lay before the Nay-Sayers and did not need to refer to Weizmann's draft. Indeed, when the Russian Zionist leaders met in Kharkov on Ussishkin's initiative, the proceedings and final resolutions were held in secret and Weizmann was not kept informed.
A contingent of rabbis and OrthodoxZionists came to fight for rabbinical control of Zionist propaganda—or alternatively, a ban on all Zionist cultural and educational projects. Herzl rejected the Orthodox demand, but he pledged that the WZO would never do anything offensive to religion. The opposing position, adopted by the Russian Zionist majority at their preliminary meeting, was embodied in a congress resolution that proposed Zionist support for the cultivation of (secular) Hebraist culture.
Later, Weizmann proved even less enamored with Jewish radicalism than was Motzkin. The difference between them was fundamentally tactical. There was also a growing personal friction. If, as Weizmann averred, Motzkin was the presiding genius and Weizmann his executive officer in the field, it made relations difficult when Weizmann took the initiative and Motzkin's influence was limited to belated hints of disapproval from a distance. In 1901 apparent insubordination and even more serious offenses by Weizmann led to public reprisals on Motzkin's part and a decisive breach in their friendship.