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

earth,” and to “a new heaven” above it raised eyes dim with tears of repentance and emotion. It renewed its covenant with God. Like the Exodus from Egypt, so the second national deliverance was connected with a revelation. But the messages delivered by the last Prophets—especially by “the great unknown,” the author of the latter part of the Book of Isaiah—were too exalted, too universal in conception, for a people but lately emerged from a severe crisis to set about their realization at once. They could only illumine its path as a guiding-star, inspire it as the ultimate goal, the far-off Messianic ideal. Meanwhile the necessity appeared for uniform religious laws, dogmas, and customs, to bind the Jews together externally as a nation. The moralizing religion of the Prophets was calculated to bring about the regeneration of the individual, regardless of national ties; but at that moment the chief point involved was the nation. It had to be established and its organization perfected. The universalism of the Prophets was inadequate for the consolidating of a nation. To this end outward religious discipline was requisite, an official cult and public ceremonies. Led by such considerations, the Jewish captives, on their return to Jerusalem, first of all devoted themselves to the erection of a Temple, to the creating of a visible religious centre, which was to be the rallying point for the whole nation.

 

The days of the Prophets were over. Their religious universalism could apply only to a distant future. In the present, the nation, before it might pose as a teacher, had to learn and grow spiritually strong.

Aims of such compass require centuries for their realization.

Therefore, the spiritual-national unification of the people was pushed into the foreground. The place of the Prophet was filled by the Priest and the Scribe. Zerubbabel, Ezra, and Nehemiah were permeated by the purpose to make religion and the cult subservient to the cause of national union and isolation. The erection of the Temple, the solemn service with the singing of Psalms and the public reading from the “Book of the Law” (the Pentateuch, which underwent its final redaction at that time), the removal of whatever might arouse the remembrance of strange and heathen institutions—these were the levers of their unifying activity. At first sight this activity might appear almost too one-sided. But if we summon to mind a picture of the conditions prevailing in those days, we are forced to the conclusion that, in the interest of national restoration, a consistent course was imperative.

In point of fact, however, some of Ezra’s innovations testify to the broad-minded, reformatory character of this activity; as, for instance, the public reading of the Pentateuch, introduced with a view to making the people see the necessity of obtaining detailed knowledge of the principles of its religion, and obeying the precepts of the Law, not blindly, but with conscious assent. The object steadily aimed at was the elevation of the whole body of the people to the plane of spirituality, its transformation, in accordance with the Biblical injunction, into a “kingdom of priests.”

 

This injunction of civilizing import became the starting point of the activity of all of Ezra’s successors, of the so-called school of the Soferim, the Scribes, those versed in the art of writing. The political calm that prevailed during the two centuries of the Persian supremacy (538-332 B. C. E.), was calculated to an eminent degree to promote spiritual development and the organization of the inner life of the people. During this period, a large part of the writings after the Pentateuch that have been received into the Bible were collected, compiled, and reduced to writing. The immortal thoughts of the Prophets clothed themselves in the visible garb of letters. On parchment rolls and in books they were made accessible to distant ages. The impressive traditions transmitted from earliest times, the chronicles of the past of the people, the Psalms brought forth by the religious enthusiasm of a long series of poets, all were gathered and put into literary shape with the extreme of care. The spiritual treasures of the nation were capitalized, and to this process of capitalization solely and alone generations of men have owed the possibility of resorting to them as a source of faith and knowledge.

Without the work of compilation achieved by the Soferim, of which the uninstructed are apt to speak slightingly, mankind to-day had no Bible, that central sun in world-literature.

 

These two centuries may fitly be called the school-days of the Jewish nation; the Scribes were the teachers of Jewry. In the way of original work but little was produced. The people fed upon the store of spiritual food, of which sufficient had been laid up for several generations. It was then that the Jews first earned their title to the name, “the People of the Book.” They made subservient to themselves the two mightiest instruments of thought, the art of writing and of reading. Their progress was brilliant, and when their schooling had come to an end, and they stepped out into the broader life, they were at once able to apply their knowledge successfully to practical contingencies. They were prepared for all the vicissitudes of life.

Their spiritual equipment was complete.

 

Nothing could have been more opportune than this readiness to assume the responsibilities of existence, for a time of peril and menace was again approaching. From out of the West, a new agent of civilization, Hellenism, advanced upon the East. Alexander the Great had put an end to the huge Persian monarchy, and brought the whole of Western Asia under his dominion (332 B. C. E.). His generals divided the conquered lands among themselves. With all their might, the Ptolemies in Egypt and the Seleucidae in Syria hellenized the countries subject to their rule. In the old domain of the Pharaohs, as in Babylonia, in Phoenicia, and in Syria, the Greek language was currently spoken, Greek ceremonies were observed, the Greek mode of life was adopted. Athens ceded her rights of primogeniture to New Athens, Alexandria, capital of Egypt, and cosmopolitan centre of the civilized world. For a whole century Judea played the sad part of the apple of discord between the Egyptian and the Syrian dynasty (320-203 B. C. E.). By turns she owned the sway of the Ptolemies and the Seleucidae, until finally, in 203, she was declared a Syro-Macedonian province. Here, as in the other parts of their realm, the rulers devoted themselves energetically to the dissemination of Greek culture. Meeting with resistance, they had resort to main force. At first, indeed, a large part of the people permitted itself to be blinded by the “beauty of Japheth,” and promoted assimilation with the Greeks. But when the spread of Hellenism began to threaten the spiritual individuality of Judaism, the rest of the nation, endowed with greater capacity of resistance, arose and sturdily repulsed the enemy.

 

Hellenism was the first gravely dangerous opponent Judaism had to encounter. It was not the ordinary meeting of two peoples, or of two kinds of civilization. It was a clash between two theories of life that stood abruptly opposed to each other, were, indeed, mutually exclusive. It was a duel between “the Eternal” on the one side, and Zeus on the other—between the Creator of the universe, the invisible spiritual Being who had, in a miraculous way, revealed religious and ethical ideals to mankind, and the deity who resided upon Olympus, who personified the highest force of nature, consumed vast quantities of nectar and ambrosia, and led a pretty wild life upon Olympus and elsewhere. In the sphere of religion and morality, Hellene and Judean could not come close to each other. The former deified nature herself, the material universe; the latter deified the Creator of nature, the spirit informing the material universe. The Hellene paid homage first and foremost to external beauty and physical strength; the Judean to inner beauty and spiritual heroism. The Hellenic theory identified the moral with the beautiful and the agreeable, and made life consist of an uninterrupted series of physical and mental pleasures. The Judean theory is permeated by the strictly ethical notions of duty, of purity, of “holiness”; it denounces licentiousness, and sets up as its ideal the controlling of the passions and the infinite improvement of the soul, not of the intellect alone, but of the feelings as well.

These differences between the two theories of life showed themselves in the brusque opposition in character and customs that made the Greeks and the Jews absolute antipodes in many spheres of life. It cannot be denied that in matters of the intellect, especially in the field of philosophy and science, not to mention art, it might have been greatly to the advantage of the Jews to become disciples of the Greeks. Nor is there any doubt that the brighter aspects of Hellenism would make an admirable complement to Judaism. An harmonious blending of the Prophets with Socrates and Plato would have produced a many-sided, ideal Weltanschauung. The course of historical events from the first made such blending, which would doubtless have required great sacrifices on both sides, an impossible consummation.

In point of fact, the events were such as to widen the abyss between the two systems. The meeting of Judaism and Hellenism unfortunately occurred at the very moment when the classical Hellenes had been supplanted by the hellenized Macedonians and Syrians, who had accepted what were probably the worst elements of the antique system, while appropriating but few of the intellectual excellencies of Greek culture. There was another thwarting circumstance. In this epoch, the Greeks were the political oppressors of the Jews, outraging Jewish national feeling through their tyranny to the same degree as by their immoral life they shocked Jewish ethical feeling and Jewish chastity.

 

Outraged national and religious feeling found expression in the insurrection of the Maccabees (168 B. C. E.). The hoary priest Mattathias and his sons fought for the dearest and noblest treasures of Judaism. Enthusiasm begets heroism. The Syrian-Greek yoke was thrown off, and, after groaning under alien rule, the Persian, the Egyptian, and the Syro-Macedonian, for four hundred years, Judea became an independent state. In its foreign relations, the new state was secured by the self-sacrificing courage of the first Maccabean brothers, and from within it was supported by the deep-sunk pillars of the spiritual life. The rise of the three famous parties, the Sadducees, the Pharisees, and the Essenes, by no means testifies, as many would have us believe, to national disintegration, but rather to the intense spiritual activity of the people. The three tendencies afforded opportunity for the self-consciousness of the nation to express itself in all its variety and force. The unbending religious dogmatism of the Sadducees, the comprehensive practical sense of the Pharisees in religious and Rational concerns, the contemplative mysticism of the Essenes, they are the most important offshoots from the Jewish system as held at that time. In consequence of the external conditions that brought about the destruction of the Maccabean state[12] after a century’s existence (165-63 B. C. E.), the Pharisee tendency, which had proved itself the best in practice, won the upper hand. When Judea was held fast in the clutches of the Roman eagle, all hope of escape being cut off, the far-seeing leaders of the people gained the firm conviction that the only trustworthy support of the Jewish nation lay in its religion. They realized that the preservation of national unity could be effected only by a consistent organization of the religious law, which was to envelop and shape the whole external life of the people. This explains the feverish activity of the early creators of the Mishna, of Hillel, Shammai, and others, and it interprets also the watchword of still older fame, “Make a fence about the Law.” If up to that moment religious usage in its development had kept abreast