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Freud in Zion tells the story of psychoanalysis coming to Jewish Palestine/Israel. In this ground-breaking study psychoanalyst and historian Eran Rolnik explores the encounter between psychoanalysis, Judaism, Modern Hebrew culture and the Zionist revolution in a unique political and cultural context of war, immigration, ethnic tensions, colonial rule and nation building. Based on hundreds of hitherto unpublished documents, including many unpublished letters by Freud, this book integrates intellectual and social history to offer a moving and persuasive account of how psychoanalysis permeated popular and intellectual discourse in the emerging Jewish state.

Few chapters in the historiography of psychoanalysis are as densely packed with trans-cultural, ideological, institutional, and moral issues as the coming of psychoanalysis to Jewish Palestine – a geopolitical space which bears some of the deepest scars of twentieth-century European, and in particular German, history. From the historical as well as the critical perspective, this article reconstructs the intricate connections between migration, separation and loss, continuity and new beginning which resonate in the formative years of psychoanalysis in pre-state Israel.

'Freud in Zion' tells the story of psychoanalysis coming to Jewish Palestine/Israel. Based on hundreds of hitherto unpublished documents, including many letters by Freud, this book integrates intellectual and social history to offer a moving and persuasive account of how psychoanalysis permeated popular and intellectual discourse in the emerging Jewish state.

The Jewish experience in Europe at the turn of the nineteenth century played a central role in engendering three of the twentieth century's great intellectual movements: socialism, Zionism, and psychoanalysis. Yet, only one of them, psychoanalysis, remained at the turn of the twentieth century, faithful to European universalism. Sigmund Freud's explorations of the \"true identity\" of Moses, leader of the Jewish nation, address this very conundrum. Identity, Freud told us, whether historical or psychological, of an individual or nation, is the product of mixture and borrowing, and always includes splits and repressions. Freud's fractured Jewish identity could thus serve, if not as an example, and then at least as a metaphor for the yawning abyss separating the ideal of pure identity that nurtured the Zionist project and the psychoanalytic project, born in the Diaspora. Being a Freudian became much more complicated than it had been when the theory of the libido had been the bond that held Freudians together.

As a movement, psychoanalysis almost ceased to function during the First World War. But between the end of the Great War in 1918 and the Nazi accession to power in Germany in 1933, it scored a series of successes. Freud's followers disseminated his teachings in Vienna, Prague, Budapest, Amsterdam, Berlin, London, Bombay, Chicago, and New York. The Berlin Psychoanalytic Polyclinic rose and declined over a period of fourteen years, beginning with its establishment in February 1920 and ending with the emigration of most of its staff in 1934. Funded predominantly from Max Eitingon's own resources, the Berlin Psychoanalytic Polyclinic offered poor sections of the population psychoanalytic help either free of charge or at reasonable prices. The Seventh Psychoanalytic Congress, held in 1920 in Berlin, decided to condition membership of psychoanalytic societies on certified psychoanalytic training. The older associations— those of Vienna and London— also set up teaching committees like the one in Berlin.