Jewish History, S. M. Dubnow [smallest ebook reader TXT] 📗

was the fulfilment of the Prophetical promise—that the nations would walk in the light of Israel.

 

At the very moment when the strength and fertility of the Jewish mind reached the culminating point, occurred a political revolution—the period of homeless wandering began. It seemed as though, before scattering the Jewish people to all ends of the earth, the providence of history desired to teach it a final lesson, to take with it on its way. It seemed to say: “Now you may go forth. Your character has been sufficiently tempered; you can bear the bitterest of hardships. You are equipped with an inexhaustible store of energy, and you can live for centuries, yea, for thousands of years, under conditions that would prove the bane of other nations in less than a single century.

State, territory, army, the external attributes of national power, are for you superfluous luxury. Go out into the world to prove that a people can continue to live without these attributes, solely and alone through strength of spirit welding its widely scattered particles into one firm organism!”—And the Jewish people went forth and proved it.

 

This “proof” adduced by Jewry at the cost of eighteen centuries of privation and suffering, forms the characteristic feature of the second half of Jewish history, the period of homelessness and dispersion. Uprooted from its political soil, national life displayed itself on intellectual fields exclusively. “To think and to suffer”

became the watchword of the Jewish people, not merely because forced upon it by external circumstances beyond its control, but chiefly because it was conditioned by the very disposition of the people, by its national inclinations. The extraordinary mental energy that had matured the Bible and the old writings in the first period, manifested itself in the second period in the encyclopedic productions of the Talmudists, in the religious philosophy of the middle ages, in Rabbinism, in the Kabbala, in mysticism, and in science. The spiritual discipline of the school came to mean for the Jew what military discipline is for other nations. His remarkable longevity is due, I am tempted to say, to the acrid spiritual brine in which he was cured. In its second half, the originality of Jewish history consists indeed, in the circumstance that it is the only history stripped of every active political element. There are no diplomatic artifices, no wars, no campaigns, no unwarranted encroachments backed by armed force upon the rights of other nations, nothing of all that constitutes the chief content—the monotonous and for the most part idea-less content—of many other chapters in the history of the world. Jewish history presents the chronicle of an ample spiritual life, a gallery of pictures representing national scenes. Before our eyes passes a long procession of facts from the fields of intellectual effort, of morality, religion, and social converse. Finally, the thrilling drama of Jewish martyrdom is unrolled to our astonished gaze. If the inner life and the social and intellectual development of a people form the kernel of history, and politics and occasional wars are but its husk,[3] then certainly the history of the Jewish diaspora is all kernel. In contrast with the history of other nations it describes, not the accidental deeds of princes and generals, not external pomp and physical prowess, but the life and development of a whole people.

It gives heartrending expression to the spiritual strivings of a nation whose brow is resplendent with the thorny crown of martyrdom.

It breathes heroism of mind that conquers bodily pain. In a word, Jewish history is history sublimated.[4]

 

[3] “History, without these (inner, spiritual elements), is a shell without a kernel; and such is almost all the history which is extant in the world.” (Macaulay, on Mitford’s History of Greece, Collected Works, i, 198, ed. A. and C. Armstrong and Son.)

 

[4] A Jewish historian makes the pregnant remark: “If ever the time comes when the prophecies of the Jewish seers are fulfilled, and nation no longer raises the sword against nation; when the olive leaf instead of the laurel adorns the brow of the great, and the achievements of noble minds are familiar to the dwellers in cottages and palaces alike, then the history of the world will have the same character as Jewish history. On its pages will be inscribed, not the warrior’s prowess and his victories, nor diplomatic schemes and triumphs, but the progress of culture and its practical application in real life.”

 

In spite of the noteworthy features that raise Jewish history above the level of the ordinary, and assign it a peculiar place, it is nevertheless not isolated, not severed from the history of mankind.

Rather is it most intimately interwoven with world-affairs at every point throughout its whole extent. As the diameter, Jewish history is again and again intersected by the chords of the historical circle.

The fortunes of the pilgrim people scattered in all the countries of the civilized world are organically connected with the fortunes of the most representative nations and states, and with manifold tendencies of human thought. The bond uniting them is twofold: in the times when the powers of darkness and fanaticism held sway, the Jews were amenable to the “physical” influence exerted by their neighbors in the form of persecutions, infringements of the liberty of conscience, inquisitions, violence of every sort; and during the prevalence of enlightment and humanity, the Jews were acted upon by the intellectual and cultural stimulus proceeding from the peoples with whom they entered into close relations. Momentary aberrations and reactionary incidents are not taken into account here. On its side, Jewry made its personality felt among the nations by its independent, intellectual activity, its theory of life, its literature, by the very fact, indeed, of its ideal staunchness and tenacity, its peculiar historical physiognomy. From this reciprocal relation issued a great cycle of historical events and spiritual currents, making the past of the Jewish people an organic constituent of the past of all that portion of mankind which has contributed to the treasury of human thought.

 

We see, then, that in reference to content Jewish history is unique in both its halves. In the first “national” period, it is the history of a people to which the epithet “peculiar” has been conceded, a people which has developed under the influence of exceptional circumstances, and finally attained to so high a degree of spiritual perfection and fertility that the creation of a new religious theory of life, which eventually gained universal supremacy, neither exhausted its resources nor ended its activity. Not only did it continue to live upon its vast store of spiritual energy, but day by day it increased the store. In the second “lackland” half, it is the instructive history of a scattered people, organically one, in spite of dispersion, by reason of its unshaken ideal traditions; a people accepting misery and hardship with stoic calm, combining the characteristics of the thinker with those of the sufferer, and eking out existence under conditions which no other nation has found adequate, or, indeed, can ever find adequate. The account of the people as teacher of religion—this is the content of the first half of Jewish history; the account of the people as thinker, stoic, and sufferer—this is the content of the second half of Jewish history.

 

A summing up of all that has been said in this and the previous chapter proves true the statement with which we began, that Jewish history, in respect to its quantitative dimensions as well as its qualitative structure, is to the last degree distinctive and presents a phenomenon of undeniable uniqueness.

III THE SIGNIFICANCE OF JEWISH HISTORY

We turn now to the question of the significance to be attached to Jewish history. In view of its peculiar qualities, what has it to offer to the present generation and to future generations as a subject of study and research?

 

The significance of Jewish history is twofold. It is at once national and universal. At present the fulcrum of Jewish national being lies in the historical consciousness. In the days of antiquity, the Jews were welded into a single united nation by the triple agencies of state, race, and religion, the complete array of material and spiritual forces directed to one point. Later, in the period of homelessness and dispersion, it was chiefly religious consciousness that cemented Jewry into a whole, and replaced the severed political bond as well as the dulled racial instinct, which is bound to go on losing in keenness in proportion to the degree of removal from primitive conditions and native soil. In our days, when the liberal movements leavening the whole of mankind, if they have not completely shattered the religious consciousness, have at least, in an important section of Jewry, effected a change in its form; when abrupt differences of opinion with regard to questions of faith and cult are asserting their presence; and traditional Judaism developed in historical sequence is proving powerless to hold together the diverse factors of the national organism,—in these days the keystone of national unity seems to be the historical consciousness. Composed alike of physical, intellectual, and moral elements, of habits and views, of emotions and impressions nursed into being and perfection by the hereditary instinct active for thousands of years, this historical consciousness is a remarkably puzzling and complex psychic phenomenon. By our common memory of a great, stirring past and heroic deeds on the battle-fields of the spirit, by the exalted historical mission allotted to us, by our thorn-strewn pilgrim’s path, our martyrdom assumed for the sake of our principles, by such moral ties, we Jews, whether consciously or unconsciously, are bound fast to one another. As Renan well says: “Common sorrow unites men more closely than common joy.” A long chain of historical traditions is cast about us all like a strong ring. Our wonderful, unparalleled past attracts us with magnetic power. In the course of centuries, as generation followed generation, similarity of historical fortunes produced a mass of similar impressions which have crystallized, and have thrown off the deposit that may be called “the Jewish national soul.” This is the soil in which, deep down, lies imbedded, as an unconscious element, the Jewish national feeling, and as a conscious element, the Jewish national idea.

 

It follows that the Jewish national idea and the national feeling connected with it have their origin primarily in the historical consciousness, in a certain complex of ideas and psychic predispositions. These ideas and predispositions, the deposit left by the aggregate of historical impressions, are of necessity the common property of the whole nation, and they can be developed and quickened to a considerable degree by a renewal of the impressions through the study of history. Upon the knowledge of history, then, depends the strength of the national consciousness.[5]

 

[5] A different aspect of the same thought is presented with logical clearness in another publication by our author. “The national idea, and the national feeling,” says Mr. Dubnow, “must be kept strictly apart. Unfortunately the difference between them is usually obliterated. National feeling is spontaneous. To a greater or less degree it is inborn in all the members of the nation as a feeling of kinship. It has its flood-tide and its ebbtide in correspondence to external conditions, either forcing the nation to defend its nationality, or relieving it of the necessity for self-defense. As this feeling is not merely a blind impulse, but a complicated psychic phenomenon, it can be subjected to a psychologic analysis. From the given historical facts or the ideas that have become the common treasure of a nation, thinking men, living life consciously, can, in one way or another, derive the origin, development, and vital force of its national feeling. The results of such an analysis, arranged in some sort of system, form the content of the national idea. The task of the national