(From Chronicles: News of the Past; Volume Three: The Dawn of Redemption)

The period from the First Crusade to the First Zionist Congress is a span of 800 years. The beginning of the era is marked by the movement of the main centers of the Diaspora from the Middle East to Europe, with but a handful of Jews continuing to reside in the Land of Israel itself -- while at the end of the era we see the process of Jewish history coming full circle, as Jews from crowded Jerusalem begin to return to the soil that is later to be reinforced, in growing measure, by masses of Jews converging on the Homeland from their worldwide dispersion, to take part in the process of national redemption for which Herzl’s political Zionism paved the way.

With the Jews scattered all over the world, their history becomes inexorably intertwined with the history of the world -- politically, socially and economically. More than ever before, the culture of the Jew comes face to face with that of the Christian. For better or for worse, with salutary or tragic consequences, there is a social and cultural interchange, there is a mutual influence -- and there are hatred and conflict, having their roots in the common Judaic source of the two monotheistic religions.

(Though) the city of Jerusalem’s Jewish population remained so sparse during this period. The profound truth is that: The Holy Land remained the Land of the Jews -- the Land of Israel -- not only by virtue of that small nucleus of Jews that maintained its tenacious physical hold on the Land down through the turbulent centuries, but primarily by dint of the cardinal fact that, in thought, in orientation, in expectation and intent, in the deepest emotional attachment, the Jews of all the Diasporas felt themselves bound up with the Land and its destiny.

Every generation gave expression to this yearning -- not only in prayer, but in acts such as the persistent and at times successful attempts, by individuals, groups, and entire communities, to go up and settle in the Land, or to achieve national redemption in various ways -- mystical or semi mystical, and even political and military. Few are aware, for example, of David Ha Reuneni’s Sixteenth Century plans and preparations for the military conquest of the Holy Land, plans that had the backing of the Pope -- or the Sultan-supported settlement plan of Don Joseph Nassi, which actually began to be implemented.

(For) Jerusalem -- the City of Eternity, of Prophecy, of Faith -- technology is not of paramount importance. Today, Jerusalem is once again the Capitol of Israel. Certainly this result was not achieved without the use of the technical and, in the last resort, even military means. But it was faith in Jerusalem -- throughout the ages -- that made its physical and technical revival and restoration possible in our day.


[This excerpt has been slightly abridged and adapted from the original.]