The Renascence of Hebrew Literature (1743-1885) Part 2

A few specimens of his _Mishle_, or maxims, follow:

"Truth springs from research, justice from intelligence. The beginning of research is curiosity, its essence is discernment, and its goal truth and justice" (7: 5, 6).

"On the day of thy birth thou didst weep, and those about thee were glad. On the day of thy death thou wilt laugh, and those about thee will sigh. Know then, thou wilt one day be born anew to rejoice in G.o.d, and matter will no longer hinder thee" (15: 5, 6). [Footnote: A play upon words: _Geshem_ in Hebrew means both "matter" and "rain."]

"Rule thy spirit lest others rule thy body" (24:2).

"Pincers are made by means of pincers; work is helped on by work, and science by science" (34:23).

"Think not what is sweet to thy palate is sweet to thy neighbor's palate. Not so; for many are the beautiful wives that are hated by their husbands, and many the ill-featured wives that are beloved" (43:6,7).

"Every living being leaves off reproducing itself in its old age; but falsehood plays the harlot even in her decrepitude. The older she grows, the deeper she strikes root in the ground, the more numerous becomes her lying progeny, the further does it spread abroad. Her lovers multiply, and those who pay respect to the old adhere to her, that her name be not wiped from the face of the earth" (42:29-31).

Satanow pleaded for the language of the Mishnah as forming part of the Hebrew linguistic stock, but the moment was not propitious to the reform of the prevailing literary style suggested by him.

On the whole, as was intimated before, the literary movement called forth by the Mea.s.sefim produced nothing, or almost nothing, of permanent value. The writers of this school acted the part of pioneers and heralds. Being primarily iconoclasts and reformers, they disappeared, with but few exceptions, as soon as their task was completed and the emanc.i.p.ation of the Jews was an accomplished fact in Western Europe.

They survived long enough, however, to see the movement with which they were identified sweep away, along with the traditions of the past, also the Hebrew language, the only relic dear to them, the only Jewish thing capable of awakening a responsive thrill in their hearts.

Pa.s.sionate humanists, and not very clear-sighted, they permitted themselves to be dazzled by modernity and promises of light and liberty, and forswore the ideal of the re-nationalization of Israel, so placing themselves outside the fellows.h.i.+p bond that united, by a common hope, the great ma.s.ses of the Jews who were still attached to their faith and to their people.

Writers of no consequence in many cases, and of no originality whatsoever, failing to recognize the grandeur of Israel's past, the Mea.s.sefim despised their Jewish surroundings too heartily to seek inspiration in them. For the most part they were shallow imitators, second-rate translators of Schiller and Racine. The language of the Jewish soul they could not speak, and they could not formulate a new ideal to take the place of the tottering traditions of the past and the faltering hope of a Messianic time. An entire generation was to pa.s.s before historical Judaism came into its own again, through the creation of a pure "Science of Judaism" and the conception of the mission of the Jewish people.

Nevertheless the movement called into being by the Mea.s.sefim caused considerable stir. For the first time the Rabbinic tradition, petrified by age and ignorance, was a.s.sailed, in the sacred language at that, and the attack was launched in the name of science and life. For the first time the _Haskalah_, Hebrew humanism, declared war on whatever in the past trammelled the modern evolution of Judaism. In vain the Mea.s.sefim, save the exceptional few, refrained scrupulously from violent declamation against primary dogmatic principles. In vain their master Mendelssohn, contravening good sense and historical Judaism, went so far as to proclaim these principles sacrosanct. The secularization of Jewish literature and Jewish life had made a breach in the ghetto wall.

Thereafter nothing could oppose the march of new ideas. The Rabbis of the period saw it clearly; hence the stubbornness of their opposition.

Beginning with this time a new cla.s.s appeared among the Jews of the ghetto, the cla.s.s of the _Maskilim_, or men of lay learning and letters, a cla.s.s with which the Rabbis have since had to reckon, with which, indeed, they have had to share their authority over the people.

So far as the Hebrew language is concerned, the Mea.s.sefim succeeded in purifying it and restoring it to its Biblical form. Wessely and Mendes obliterated the last vestiges of the Middle Ages, and many of the litterateurs of the period bequeathed models of the cla.s.sic style to posterity. But the return to the manner of the Bible had its disadvantages. It went to extremes, and led to the creation of a pompous, affected style, the _Melizah_, which has left indelible traces in neo-Hebrew literature. In the effort to guard the Biblical style against the Rabbinisms which had impaired the elegance of the Hebrew language, the purists had gone beyond the bounds of moderation.

To express the most prosaic thought, the simplest ideas, they drew upon the metaphors and the elevated diction of the Bible. This rage for academic correctness is responsible for the reputation, not merited by Hebrew literature, that it lacks originality, that it is no more than a _jeu d'esprit_, a jumble of quibbling conceits.

Italian men of letters also took part in the literary movement of the end of the eighteenth century. Two of them are worthy of mention by name. The first is the poet Ephraim Luzzatto (1727-1792), whose love sonnets, written in a sprightly style, sound a lyric note. The other is Samuel Romanelli, the author of a melodrama, much admired by his contemporaries, and of a "Journey to Arabia."

In France, also, especially in Alsace, there were collaborators of the German Mea.s.sefim, the best known among them Ensheim. Besides, France harbored the only poet of the period who can lay claim to originality, but he was not of the school of the Mea.s.sefim. Elie Half an Halevy (1760-1822), of Paris, the grandfather of Ludovic Halevy, by far surpa.s.ses the other poets of his day in poetic temperament and fertility of imagination. Unluckily, we do not possess all the poems written by Halevy, who, moreover, was not a very prolific author. In what has come down to us his talent is abundantly proved by the charm of his individual style and the wealth of his images. The reader feels that the breath of the Revolution has blown through his pages. His "Hymn to Peace" (_s.h.i.+r ha-Shalom_), published at Paris in 1804, is the apotheosis of Napoleon, whom the poet hails as "liberty rescued" and "beautiful France", the home of liberty. This unique poem is characterized by unbounded love for France and the French, the beautiful country, the free, high-mettled people, bearing love of country in its heart and in its hand the avenging sword, and cheris.h.i.+ng hatred against "tyranny on the throne, which had changed a terrestrial Paradise into a charnel house." The poet extols the dictator not only because he is a "friend of victory", but because he is at the same time and still more a "friend of science." He salutes the victorious armies. Although they bring destruction and misery in their wake, they bear before them the standard of science, civilization, and progress.

The cry of liberty wakened a loud echo in the ghettos of even the most backward countries. Hebrew literature contains a number of curious mementos, tokens of the ardent hopes which the French Revolution and the Napoleonic conquests evoked in the breast of the Jews, whose character has little enough affinity with the rule of despotism. In numerous Hebrew hymns and songs they welcomed the armies of Napoleon as of the savior Messiah. [Footnote: To name but a few among the many: an ode by the celebrated Rabbi Jacob Mer in Alsace, an ancestor of the family of the Grand-Rabbin Zadoc Kahn; another ode composed at Vienna by the Polish grammarian Ben-Zeeb; and the hymns sung in the synagogue at Frankfort (1807), at Hamburg (1811), etc. The Revolutionary Code published at Amsterdam in 1795 is also worthy of mention.] Before the first flush of joy died away, the reaction set in, and their hopes were blighted. The Jews relapsed into their olden social misery.

Nevertheless, the clash between received notions and the new conceptions had contributed not a little to produce a ferment of ideas and create new tendencies in the ghetto, at last aroused from its millennial slumber.

CHAPTER III

IN POLAND AND AUSTRIA

THE GALICIAN SCHOOL

The Polish scholars domiciled in Germany entered, as we have seen, into the work of the Mea.s.sefim. Presently it will appear that the movement itself was transferred to Poland, where it produced a much more lasting effect than elsewhere.

In the West of Europe Hebrew was destined to vanish little by little, and make room for the languages of the various countries. In the Slavic East, on the other hand, the neo-Hebrew gained and spread until it was the predominating language used by writers. By and by a profane literature grew up in it, which extends to our day without a break.

From the sixteenth century on, the Jewry of Poland, isolated in destiny and in political const.i.tution, comprised the greater part of the Jewish people. The agglomerations of Jews in Poland, originating in many different countries, and fused into one ma.s.s, enjoyed a large measure of autonomy. Their fortunes were governed and their life regulated by a political and religious organization administered by the Rabbis and the representatives of the _Kahal_, the "community." This organization formed a sort of theocratic state known as "The Synod of the Four Countries" (Poland, Little Poland, Little Russia, and, later, Lithuania, with its autonomous synod). Const.i.tuting almost the whole of the Third Estate of a country three times the size of France, the Jews were not only merchants, but also, and more particularly, artisans, workingmen, and even farmers. They were a people apart, distinct from the others.

The restricted ghettos and small communities of the Occident widened out, in Poland, into provinces with cities and towns peopled by Jews.

The Thirty Years' War, which had cast a large number of German Jews into Poland, produced the effect of giving a definite const.i.tution to this social organism. The new-comers quickly attained to controlling influence in the Jewish communities, and succeeded in foisting their German idiom upon the older settlers. One of their distinguis.h.i.+ng traits was that they pushed the study of the Law to the utmost. The Talmud schools in Poland and the Polish Rabbis soon acquired a reputation una.s.sailed in the whole of the Diaspora. Despised and maltreated by the Polish magnates, condemned, by reason of a never-ceasing stream of immigration and the meagre resources of the country, to a bitter struggle for existence, the Jews of Poland centred all their ambition in the study of the Law, and consoled themselves with the Messianic hope.

Empty casuistry and dry dogmatism sufficed for the intellectual needs of the most enlightened. A piety without limit, the rigorous and minute observance of Rabbinical prescriptions, and a cult compounded of traditional and superst.i.tious practices acc.u.mulated during many centuries, filled the void left in their minds by the wretched life of the ma.s.ses. To satisfy the cravings of the heart, they had the homilies of the _Maggidim_ ("preachers"), a sort of popular instruction based on sacred texts, tricked out with Talmudic narratives, mystic allusions, and a variety of superst.i.tions.

By the dreadful insurrection of the Cossacks in the Ukraine, half a million of Jews lost their lives. The terror that followed the uprising during the latter part of the seventeenth and the first half of the eighteenth century threw the Jewish population of the southern provinces into sad confusion. At that moment the _Hasidim_ [1] with their Oriental fatalism, and their wors.h.i.+p of the _Zaddik_ ("Saint"), whom they revered as a wonder-worker, appeared upon the scene and won the Jews of a large part of Poland to their standard. Then there ensued a period of moral and intellectual degradation, which coincided precisely with the epoch in which the civilizing influence of the Mea.s.sefim was uppermost in Germany. [Footnote 1: Literally, the "pious."

A sect founded in Wolhynia in the second half of the eighteenth century, the adherents of which, though they remained faithful to the Rabbinic law, placed piety, mystic exaltation, and a wors.h.i.+p of holy men in opposition to the study of the Talmud and the dogmatism of the Rabbis.]

The reforms of Emperor Joseph II planned for the Jews in the part of Poland annexed by Austria, especially the extension of compulsory military service to them, were looked upon by the ignorant ma.s.ses as a dire misfortune. They rebelled against every change, and placed no belief in the promises made by the authorities to better their condition. They were terrorized by the severity of the measures taken against them, and, impotent to carry on a struggle against authority, they threw themselves into the arms of Hasidism, which preached the merging of self in a mystic solidarity. This meant the cessation of all growth, social as well as religious. Superst.i.tion established itself as sovereign mistress, and the end was the utter degeneration of the Austrian-Polish section of Jews.

In order to guard against the danger with which the spread of the new sect was fraught, and enlighten at least the more intelligent of the people, the intellectual Jews of Poland took up the work of the Mea.s.sefim, and const.i.tuted themselves the champions of the _Haskalah_, the liberal movement. They became thus the lieutenants of the Austrian government. By and by their activity a.s.sumed importance, and in time modern schools were established and literary circles were formed in the greater part of the villages of Galicia.

Even into Russian Poland the campaign against obscurantism was carried, by men like Tobias Feder and David Samoscz; the former the author of an incisive pamphlet against Hasidism, as well as numerous philological and poetical publications; the latter a prolific writer, the author of a collection of poems ent.i.tled _Resise ha-Melizah_ ("Drops of Poetry", 1798).

The movement was aided and abetted by rich and influential Jews. Joseph Perl, the founder of a modern school and several other educational inst.i.tutions, is a typical representative of these friends and patrons of progress. [Footnote: Perl was the author of a parody on Hasidism, published anonymously under the t.i.tle _Megalle Temirin_ ("The Revealer of Mysteries"). A monograph upon parodies, a literary form widely cultivated in Hebrew, which was long a desideratum has recently been written by Dr. Israel Davidson ("Parody in Jewish Literature", New York, Columbia University Press, 1908). The Hebrew parody is distinguished particularly for its adaptation of the Talmudic language to modern customs and questions. It was made the vehicle of polemics and of ridicule, as in the case of Perl's pamphlet, or of satire on social conditions, as in the "Treatise of Commercial Men", which appeared at Warsaw, and the "Treatise America", published at New York, etc.

Frequently it was meant merely to divert and amuse, as, for instance, _Hakundus_, Wilna, 1827, and numerous editions of the "Treatise Purim."]

_Ha-Mea.s.sef_ was succeeded by a progeny of periodical literature, scientific and literary. After the _Bikkure ha-'Ittim_ ("The First Fruits of the Times"), edited by Shalom Hacohen, Vienna, 1820-1831, came the _Kerem Hemed_ ("The Delicious Vineyard"), edited by Goldenberg, at Tarnopol, 1833-1842; the _Ozar Nehmad_ ("The Delightful Treasure"), edited by Blumenfeld; _He-Haluz_ ("The Pioneer"), founded in 1853 by Erter, together with Schorr, the witty writer and bold reformer; _Kokebe Yizhak_ ("The Stars of Isaac"), edited by I.

Stern, at Vienna, 1850-1863; _Bikkure ha-Shanah_ ("The First Fruits of the Year", 1844); _Peri To'elet_ ("Successful Labor", 1821- 1825); "Jerusalem", 1845; "Zion", 1842; _Ha-Zefirah_ ("The Morningstar"), 1824; _Yeshurun_. 1847, etc. These collections of essays are of a much more serious character than ever _Ha-Mea.s.sef_ attained to. As a rule they display more originality and more scientific depth.

To attract the intelligent among the Polish Jews, permeated as they were with deep knowledge of Rabbinic literature, more was needed than witty sallies and childish conceits in an affected style. The appeal had to be made to their reason, to their convictions, their constant longing for intellectual occupation. Their minds could be turned away from a most absurd mysticism only by setting a new ideal before them, calculated to engage feelings and attract hearts yearning for consolation, and left unsatisfied by the pursuit of the Law, the nourishment given to all who thought and studied in the ghetto.

Two men, the most eminent of the Jewish humanists in Austrian Poland, succeeded in meeting the spiritual needs of their compatriots. The Rabbi Solomon Jehudah Rapoport, one of the founders of the Science of Judaism, the pursuit that was to replace Rabbinic scholasticism, and the philosopher Nahman Krochmal, the promoter of the idea of the "mission of the Jewish people", a subst.i.tute for the mystic, religious ideal--they were the two who transformed the literary movement inaugurated in Germany into a permanent influence.

Solomon Jehudah Rapoport (1790-1867), called "the father of the Science of Judaism", was born at Lemberg of a family of Rabbis. His studies were purely Rabbinic, but his alert mind grasped every opportunity of acquiring other knowledge, and in this incidental way he became familiar first with French and then with German. The influence of the philosopher Krochmal, with whom he came in close personal contact, shaped his career as a writer and a scholar. In 1814, at Lemberg, he wrote, in Hebrew, a description of the city of Paris and the Isle of Elba, to satisfy the curiosity which the events of the time had aroused in the Polish ghetto.

In imitation of Mendes, whose writings exercised some influence upon him, he later published a translation of Racine's "Esther" (_Bikkure ha-'Ittim_, 1827), and of a number of Schiller's poems. But he did not stop at that. His profound study of the Jewish scholars and poets of the Middle Ages turned his mind to historical investigations. In the _Bikkure ha-'Ittim_ and the _Kerem Hemed_ he published a series of biographical and literary studies, in which he shows himself to be possessed of large critical sense and keen judgment. In its sobriety and precision his style has not been excelled. These studies of his gave new direction to the eager minds of the age. As a result, Jost, Zunz, and Samuel David Luzzatto devoted themselves to the thorough examination of the Judaism of the Middle Ages. The outcome was a new science, the Science of Judaism.

Rapoport published also a pamphlet against the Hasidim and their wonder- working Rabbis, and various articles on the necessity of promoting knowledge and civilization among the Jews. In this way he brought upon himself the hatred of the fanatics. Appointed Rabbi at Tarnopol at the instigation of Perl, the patron of Jewish science, he was forced to leave the city by the intrigues of the Hasidim. He went to Prague, to become Rabbi in that important community, and there he ended his days.

The disciple and successor of the German Mea.s.sefim, Rapoport inherited from them the conviction which characterized the Jewish _Maskil_, that science alone and modern civilization can raise the intellectual level and improve the political situation of his co-religionists. All his life he fought for the Haskalah. He loved knowledge with disinterested devotion, and not merely because it was an instrument to promote the political emanc.i.p.ation of the Jews. The work of a.s.similation set on foot in the Occident, he realized, was not applicable in the East of Europe, and would even be useless there. No vain illusions on the subject possessed him. He was very much wrought up against such religious reforms in Judaism as, he believed, would inevitably split the people into sects, and sow the seed of disunion and indifference to national inst.i.tutions. This appears strikingly in his campaign against Schorr, the editor of _He-Haluz_, and Judah Mises, and especially in his pamphlet _Tokohat Megullah_ ("Public Reproach"), which appeared in Frankfort in 1846. To those who faltered, having lost faith in the future of Judaism, Rapoport addresses himself in several of his writings, especially in the introduction to "Esther", holding up his own ideals before them. Love of my nation, he says in effect, is the cornerstone of my existence. This love alone has the power to confirm my faith, for the national sentiment of the Jew and his religion are closely linked with each other. And not only this national sentiment and this religion are inconceivable the one without the other, but a third factor is joined with them so intimately as to be indispensable--it is the Holy Land.

The desire to explain rationally the Jew's love for his ancient land suggested to Rapoport, long before Buckle and Lazarus, the theory of the influence of climate on the psychology of nations. In his sketch of Rabbi Hananel (_Bikkure ha-'Ittim_, 1832), he explains the psychologic traits of the Jewish people by the fact that they resided in a temperate climate and in a country situated between Asia and Africa.

Thence was derived the tendency to maintain equilibrium between feeling and reason which characterizes the Jew. Under favorable conditions, and if the Roman conquest had not intervened, the Jews would have reached the highest degree of this equilibrium, and become a model nation. That is why Palestine is the political and spiritual fatherland of the Jew, the only country in which his genius can develop untrammelled; that is why Palestine is so indissolubly attached to the destinies of Israel, and is so dear to every Jewish heart. But even in the exile, "in the darkness of the Middle Ages, the Jews were the sole bearers of light and knowledge". This is what Rapoport strove to demonstrate in his works on the scholars of the Middle Ages, and in his Talmudic encyclopedia, _'Erek Millin_ (Prague, 1852), which, unfortunately, was not finished.

In this fas.h.i.+on Rapoport, who did not hesitate to write on Bible criticism in Hebrew, the first to use the ancient language for the purpose, endeavored to reconcile the reason of a modern mind with the faith and the Messianic hope of an orthodox Rabbi.

It is a significant phenomenon that the Science of Judaism, the ideal meant to replace the dry study of the Law, and fill the void left in the Jewish mind by the course of recent developments, took firm hold upon the Polish Jews, the very bodyguard of Rabbinism, of which, in point of fact, it is but a modern and rational transformation.

Yet this new science, founded on the study of Israel's glorious past, and warmly welcomed by the intellectual and the cultivated in Western Europe, could not entirely satisfy the intelligent in Polish Jewry. In an environment wholly Jewish, having no reason to nurse illusive hopes of imminent a.s.similation with their neighbors, from whom they were divided by every possible circ.u.mstance, beginning with moral notions and ending with political fortune, the Polish Jews resigned themselves to a sort of Messianic mysticism. But the mystic's explanation of the phenomenon of the existence of Judaism also failed to satisfy their yearnings. What they sought was a warrant in reason itself justifying the permanence of Judaism and its future. The arguments set forth by Maimonides and Jehudah Halevi contained no appeal for the modern soul. A philosopher was needed, one who should solve the problem of the existence of the Jewish people and its proper sphere from the vantage- ground of authoritative knowledge. Such a philosopher arose in Galicia itself.

Nahman Krochmal (1785-1840), the originator of the idea of the "mission of the Jewish people", was born at Brody. His chief work, published posthumously through the efforts of Zunz, the _Moreh Nebuke ha- Zeman_ ("The Guide of the Perplexed of Modern Times"), is the most original piece of philosophic writing in modern Hebrew. Krochmal led the sad life of the Polish-Jewish scholar--void of pleasures and filled to overflowing with privation and suffering. His whole time was consecrated to Jewish science. He led a retired life, and while he lived nothing of his was published. On account of the precarious state of his health, he never left the small town in which he was born. However, his house became the foregathering place of the votaries of Jewish science.

Especially young men eager to learn came from everywhere to sit at the feet of the master. The influence which he thus exerted during his life was reinforced and perpetuated after his death by the publication of the "Guide of the Perplexed of Modern Times", in 1851, at Lemberg.

The studies contained in this work, for the most part unfinished sketches, form a curious collection. Limitations of s.p.a.ce forbid more than a summary of its contents, and an a.n.a.lysis of its chief principles.