Jewish History : An Essay in the Philosophy of History Part 4

The lower strata of the people had not been touched by the fresh air.

In time, if all had gone well, they, too, would have had their day.

And if the minority of the Jewish people in the West in a short span of time brought forth so many notable workers in so many departments of life and thought, how much superior would be the culture achievements of the Eastern majority! How vigorously the mighty mental forces latent in Russian Jewry would develop when their advance was no longer obstructed by all sorts of obstacles, and they could be applied to every sphere of political, social, and intellectual life!

Nothing of all this came to pa.s.s; exactly the opposite happened. Not only were the barriers in the way of a prosperous, free development of Jewry not removed, but fresh hindrances without number were multiplied. Some spectre of the middle ages, some power of darkness, put brakes upon the wheel of history. It first appeared in the West, under the name anti-Semitism, among the dregs of European society. But in its earliest abode it was and is still met with an abrupt rebuff on the part of the most intelligent circles, those whom even the present age of decadence has not succeeded in robbing of belief in lofty moral ideals. Anti-Semitism in the West is in _anima vili_. Its cult is confined to a certain party, which enjoys a rather scandalous reputation. But there are countries in which this power of darkness, in the coa.r.s.er form of Judophobia[13], has cast its baleful spell upon the most influential members of society and upon the press. There it has ripened noxious fruit. Mocking at the exalted ideals and the ethical traditions of religious and thinking mankind, Judophobia shamelessly professes the dogma of misanthropy. Its propaganda is bringing about the moral ruin of an immature society, not yet confirmed in ethical or truly religious principles. Upon its victims, the Jews, it has the same effect as the misfortunes of the middle ages, which were meted out to our h.o.a.ry people with overflowing measure, and against which it learnt to a.s.sume an armor of steel. The recent severe trials are having the same result as the persecutions of former days: they do not weaken, on the contrary, they invigorate the Jewish spirit, they spur on to thought, they stimulate the pulse of the people.

"The hammer s.h.i.+vers gla.s.s, But iron by its blows is forged."[14]

[13] As anti-Semitism is called in Russia.

[14] Pushkin.

The historical process Jewry has undergone repeatedly, it must undergo once again. But now, too, in this blasting time of confusion and dispersion, of daily torture and the horrors of international conflict, "the keeper of Israel slumbereth not and sleepeth not." The Jewish spirit is on the alert. It is ever purging and tempering itself in the furnace of suffering. The people which justly bears the name of the veteran of history withdraws and falls into a revery. It is not a narrow-minded fanatic's flight from the world, but the concentrated thought of a mourner. Jewry is absorbed in contemplation of its great, unparalleled past. More than ever it is now in need of the teachings of its past, of the moral support and the prudent counsels of its history, its four thousand years of life crowded with checkered experiences.

XII

THE TEACHINGS OF JEWISH HISTORY

Let us return now to the starting point of our discussion, and endeavor to establish the thoughts and lessons to be deduced from the course of Jewish history.

Above all, Jewish history possesses the student with the conviction that Jewry at all times, even in the period of political independence, was pre-eminently a spiritual nation, and a spiritual nation it continues to be in our own days, too. Furthermore, it inspires him with the belief that Jewry, being a spiritual ent.i.ty, cannot suffer annihilation: the body, the mold, may be destroyed, the spirit is immortal. Bereft of country and dispersed as it is, the Jewish nation lives, and will go on living, because a creative principle permeates it, a principle that is the root of its being and an indigenous product of its history. This principle consists first in a sum of definite religious, moral, or philosophic ideals, whose exponent at all times was the Jewish people, either in its totality, or in the person of its most prominent representatives. Next, this principle consists in a sum of historical memories, recollections of what in the course of many centuries the Jewish people experienced, thought, and felt, in the depths of its being. Finally, it consists in the consciousness that true Judaism, which has accomplished great things for humanity in the past, has not yet played out its part, and, therefore, may not perish. In short, the Jewish people lives because it contains a living soul which refuses to separate from its integument, and cannot be forced out of it by heavy trials and misfortunes, such as would unfailingly inflict mortal injury upon less st.u.r.dy organisms.

This self-consciousness is the source from which the suffering Jewish soul draws comfort. History speaks to it constantly through the mouth of the great apostle who went forth from the midst of Israel eighteen hundred years ago: "Call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; partly, being made a gazing-stock both by reproaches and afflictions; and partly, becoming partakers with them that were so used.... Cast not away therefore your boldness, which hath great recompense of reward" (Epistle to the Hebrews, x, 32-34, 35).

Jewish history, moreover, arouses in the Jew the desire to work unceasingly at the task of perfecting himself. To direct his attention to his glorious past, to the resplendent intellectual feats of his ancestors, to their masterly skill in thinking and suffering, does not lull him to sleep, does not awaken a dullard's complacency or hollow self-conceit. On the contrary, it makes exacting demands upon him.

Jewish history admonishes the Jews: "_n.o.blesse oblige_. The privilege of belonging to a people to whom the honorable t.i.tle of the 'veteran of history' has been conceded, puts serious responsibilities on your shoulders. You must demonstrate that you are worthy of your heroic past. The descendants of teachers of religion and martyrs of the faith dare not be insignificant, not to say wicked. If the long centuries of wandering and misery have inoculated you with faults, extirpate them in the name of the exalted moral ideals whose bearers you were commissioned to be. If, in the course of time, elements out of harmony with your essential being have fastened upon your mind, cast them out, purify yourselves. In all places and at all times, in joy and and in sorrow, you must aim to live for the higher, the spiritual interests. But never may you deem yourselves perfect. If you become faithless to these sacred principles, you sever the bonds that unite you with the most vital elements of your past, with the first cause of your national existence."

The final lesson to be learned is that in the sunny days of mankind's history, in which reason, justice, and philanthropic instinct had the upper hand, the Jews steadfastly made common cause with the other nations. Hand in hand with them, they trod the path leading to perfection. But in the dark days, during the reign of rude force, prejudice, and pa.s.sion, of which they were the first victims, the Jews retired from the world, withdrew into their sh.e.l.l, to await better days. Union with mankind at large, on the basis of the spiritual and the intellectual, the goal set up by the Jewish Prophets in their sublime vision of the future (Isaiah, ch. ii, and Micah, ch. iv), is the ultimate ideal of Judaism's n.o.blest votaries. Will their radiant hope ever attain to realization? If ever it should be realized,--and it is inc.u.mbent upon us to believe that it will,--not a slight part of the merits involved will be due to Jewish history. We have adverted to the lofty moral and humanitarian significance of Jewish history in its role as conciliator. With regard to one-half of Jewish history, this conciliatory power is even now a well-established fact. The first part of Jewish history, the Biblical part, is a source from which, for many centuries, millions of human beings belonging to the most diverse denominations have derived instruction, solace, and inspiration. It is read with devotion by Christians in both hemispheres, in their houses and their temples. Its heroes have long ago become types, incarnations of great ideas. The events it relates serve as living ethical formulas. But a time will come--perhaps it is not very far off--when the second half of Jewish history, the record of the two thousand years of the Jewish people's life after the Biblical period, will be accorded the same treatment. This latter part of Jewish history is not yet known, and many, in the thrall of prejudice, do not wish to know it. But ere long it will be known and appreciated. For the thinking portion of mankind it will be a source of uplifting moral and philosophical teaching. The thousand years' martyrdom of the Jewish people, its unbroken pilgrimage, its tragic fate, its teachers of religion, its martyrs, philosophers, champions, this whole epic will in days to come sink deep into the memory of men. It will speak to the heart and the conscience of men, not merely to their curious mind. It will secure respect for the silvery hair of the Jewish people, a people of thinkers and sufferers. It will dispense consolation to the afflicted, and by its examples of spiritual steadfastness and self-denial encourage martyrs in their devotion. It is our firm conviction that the time is approaching in which the second half of Jewish history will be to the n.o.blest part of _thinking_ humanity what its first half has long been to _believing_ humanity, a source of sublime moral truths. In this sense, Jewish history in its entirety is the pledge of the spiritual union between the Jews and the rest of the nations.