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PAGE Preface 11

PREFACE The addresses collected in this little book were delivered at the Sabbath morning Services of Temple Emanu-El during the autumn and early winter of 1917-18. I tried to give a bird's eye view of the relation of the Jews to the several countries with which America is now associated in the War for the defense of democracy. Also, I tried to point out how intimately the advance of democracy has been connected with the improvement of the lot of the Jew. Forming part of Divine Services, the addresses had to be short, but I hope they contained enough to illumine the subject and to stimulate thought, if not further study, as well as patriotic action.

In the present form, the substance is offered of the spoken addresses. The address on Russia may seem more hopeful than the situation today would warrant. Right now, unfortunately, chaos reigns in Russia, and the Jews are said to suffer terribly. Though Trotzky is reported to have renounced all affiliation with the Jews, or any particular interest in them, his changes of fortune are likely to react upon the people from which he sprang. None the less, we must not despair. In the end, Democracy must win in Russia, and find a way of living together and working together for the numerous racial and religious groups which form her vast population.

I wish to express my thanks to the Board of Trustees of Temple Emanu-El for their kindness in publishing these addresses and for generously providing a special number of copies for distribution among Jewish men in our Army and Navy.

H.G.E.

Washington's Birthday, 1918.

FRANCE AND THE JEWS

Every American is now more than ever interested in Europe, and especially in those countries with which we are associated in the War. France, in particular, claims our attention. It is for this reason that as Jews we cannot help being interested in the relation of France to the Jewish people. Many of our sons soon will find themselves on French soil to take part in the liberation of France, which now means part of the defense of our own Republic. Not a few of our women, also, will be there--are there already, engaged in work of relief and restoration. It is but proper that we should recall what connection has existed between the Jew and France.

France has played an important part in Jewish history. There have been Jews in France from earliest times, perhaps from the very beginning of the Christian era. About the middle of the fifth century we know definitely that there was a considerable number of Jews in France and that they lived on terms of friendship with the rest of the population. When Hilary, bishop of Arles, died in the year 449, Jews as well as Christians wept at his funeral, the Jews chanting Psalms in Hebrew. From that early age on, France has been a most important factor in Jewish history.

The conditions of life for the Jew have not been the same there always. There is the usual story of vacillation and misfortune. France also has had her periods of persecution and expulsion for the Jews--particularly when she consisted of small provinces and factions. There was the usual story of malign charges and disputations, and Hebrew books now and then were confiscated and burnt as containing attacks on Christianity. The public burning of the Talmud at Paris, in the year 1242, the several expulsions during the fourteenth century, culminating in the expulsion of 1394--just about a century before the expulsion from Spain--are among the tragic incidents of medieval Jewish history. France did not escape the religious fanaticism which formed one of the dark features of the middle ages.

But all in all, the Jews have had a glorious history in France, crowned by the fact that she was the first country in Europe to give full civil and political rights to the Jews, as she did during the Revolution, on September 28th, 1791. France thus inaugurated a new era in Jewish history. Indeed, she thus brought about the modern rebirth of the Jew--the Jew's full entry into modern life. Therefore, when it is said that every man has two countries--his own and France, we may justly apply it in particular to the modern Jew.

Nor was the leadership of France in the modern emancipation of the Jew an accident. It was part of the liberal spirit which has found varied expression in France, and which could not ignore the Jew and the maltreatment that was meted out to him all over Europe.

But it is not commonly known that about forty years before Montesquieu issued his book, there appeared in France an epoch-making work, of which the leading Jewish historian, Graetz, has well said that it rendered an incalculable service to Judaism.

It was particularly noteworthy coming from a Christian theologian, seeing that the conventional Christian view was that the Jewish religion really ceased with the coming of Jesus. Christianity was supposed to have abolished and eliminated Judaism. Yet Basnage realized that the contrary was true. Judaism was not dead. The Jews were still alive.

For five years he gave himself to the task of collecting material, and he produced a work which, whatever its shortcomings, was remarkable as the first of its kind, aside from the enormous amount of scholarship that went into its composition. But there was more than scholarship in the work; behind it was a realization of the marvel of Jewish history and resentment of the brutality with which the Jew was treated. Let no one wonder, said the author, if we denounce certain charges made against the Jew. "In the course of the centuries people have developed a spirit of cruelty and barbarism toward the Jews. They have been accused of being the cause of all calamities and charged with all kinds of crimes which never entered their minds. Everywhere they have been mobbed and massacred. Nevertheless, by a miracle of Providence, they still exist today everywhere. The bush of Moses, encircled by flames, has always burnt without being consumed."

Thus, on September 28th, 1791, the Jews of France were liberated, and the Jews of the world celebrated the beginning of a new era of freedom and of the opportunities that are bound up with freedom.

In the spiritual history of the Jew, also, France has played an illustrious part. In the middle ages there was no country where there was so large a number of brilliant and erudite scholars, and so energetic an activity, as in the numerous Jewish communities of France. North and South rivaled each other. Some of the most influential Jewish teachers of all times came from these French schools.

Think, for instance, of R. Gershom, called the Light of the Exile, in the eleventh century, who, though he founded a school at Mayence, came from Metz, and continued to draw disciples from many parts of France. He was one of the chief organizers of medieval Jewish life. He was the first to prohibit polygamy among Western Jews.

Then think of Rashi--the greatest of biblical exegetes and commentators.

Thus, we might go on and name the illustrious talmudists, and commentators, and philosophers of the Jews in France. Though each possessed his own characteristics and merits, we may justly say that the rabbis of France as a class were distinguished for that clarity of thought, directness of expression, and simple piety which we associate with France.

The Provence, too, was the centre of the great translators, who turned the classics of Arabic Jewish learning into Hebrew, and thus made them accessible to those parts of Europe unfamiliar with Arabic. Indeed, to this day, thanks to these achievements, the spiritual life of Israel the world over is, consciously or no, under the influence of France.

A long history--full of heroism and honor--links the Jew with France. Let us hope that the future may add to this splendor, and that France will ever remain the exemplar of liberty, equality, and fraternity, and that she will continue to play an important part in the spiritual as well as the secular life of Israel!

ENGLAND AND THE JEWS

Among the allied countries none is more influential than England. It is perfectly natural, therefore, that the name of England should be on everybody's lips, and that as Jews we should be particularly interested in the relation that has existed between England and the Jews.

For years there has been no country in the world whose Jewish population had enjoyed a position of such great power and prosperity, and such perfect recognition, as Great Britain. Ever since the middle of the nineteenth century has this been the case. The Jews of England have occupied positions of honor in their own country and its colonies, and time and again their influence has made it possible for them to come to the rescue of their fellow-Jews in other parts of the world, as happened, for instance, at the time of the blood accusation in Damascus, in 1840, when Moses Montefiore, with the support of the English government, saved not only the Jewish community of that far-off city, but also the honor of Israel the world over.

As we take a bird's eye view of Israel's history in England, we see at once that it falls into three distinct periods.

There is the first period, lasting from the arrival of the first Jewish settlers who followed William the Conqueror from the Continent, to the expulsion. Who would believe today that there was a time when England expelled all her Jews? Yet, this is what happened in the year 1290. Moreover, when it did happen it came as a release and a blessing, seeing that for more than a century before the expulsion the life of the Jew in England was one drawn-out story of persecution and every form of misery. It was a century during which the Jews of England suffered the worst consequences of feudalism, when they formed the prey and the sport of kings and priests alike, and when they added to history some of the most tragic chapters of martyrdom for the sake of faith. It was a century which began, after a period of comparative security and happiness, with the attack upon the Jews of London and the provinces, at the time of the Coronation of Richard I, because the archbishop took umbrage at the temerity of some Jewish delegates to the ceremony who ventured within the purlieus of the cathedral or the palace; and with the self-immolation, in the year 1190, of the whole community of York in the tower of that city--one of the most heroic incidents in all history. The expulsion thus closed mercifully the first period of Jewish history in England.

Then follows the period of the re-admission, in the middle of the seventeenth century, under the leadership of Cromwell and Menasseh ben Israel, though one is not to believe that in the interval there were no Jews in England, for there surely were, as recent research has shown.

Finally, we have the third period, which began with the gradual removal of Jewish disabilities in the nineteenth century. During this period we witness the Jews of England taking full part in the life of their country and reaching that present-day position which opportunity and complete recognition and integration in the national life have put within their power.

If today the Jews of England form so integral a part of their country, and if they are so whole-heartedly and single-mindedly devoted to its welfare, it is not merely because they feel that they have wrought and fought enough for their patrimony, but also because they are conscious of their long association with England and her civilization, and of the fact that their beginnings on English soil go back to earliest times, to the very time that the Normans came to their shores and William the Conqueror invited the Jew to follow him to his new domain.

Yet it would be an error to suppose that the emancipation and the attainments of the Jews in England were due to mere accident. Rather have they been due to certain characteristics of the English people, and to those tendencies and qualities of English civilization which have made it so distinguished and potent in the world. The rise of the Jew in England may have been slow, but it has been sure, and it came because it was inevitable under the conditions that have served to make England herself great and strong and free. It is these facts we must consider if we would understand the ascendency of the Jew in England.

First of all, there is the fact of England's democracy. It has often been observed that in no country is democracy more widespread and secure than in England. One thing is certainly true, namely, that England has led in the democratization of the world.

And nothing is more potent a lesson of history than that the Jew has always been benefited by true democracy. There have been autocrats who have been kind to the Jews, and there have been times when democracy has betrayed the Jew; but these are exceptions. As a rule, the cause of Israel in the world has gone hand in hand with the progress of democracy--of true democracy. Democracy has been an invariable aid to the Jew, and not because its government depends on votes, and Jews might command votes; not at all, but rather because under the protection and in the atmosphere of democracy it is easiest for principles to be promulgated and for ideals to penetrate. When we fight for the cause of democracy, when our sons are preparing to shed their blood for it, when we are asking for the support of it with our wealth and our work, let us remember that we are fighting also for the cause of Israel in the world.

Another fact is England's interest in commerce. It is well known that commerce has helped make England great. Now, the Jew throughout the ages of his history in Europe has been one of the most important factors in commerce. Everybody knows what historic conditions served to bring about this result. The fact is that the Jew became perhaps the most important commercial factor of Europe, which was responsible both for his prosperity and persecution.

England has seldom failed to recognize this side of the Jew's importance. This is why he was first asked to come to England. This is why he was so often traded about by the feudal kings. This is why they hated to see him go even when they mocked and mobbed him. This is chiefly why Cromwell wanted him to return, and it is fear of his commercial power that often arrayed against him his opponents. Often short-sighted Englishmen were afraid that by giving equality and rights to the Jews, they would make it possible for the latter, by their commercial talent, to overwhelm the rest of the population and to absorb all the wealth of Britain. It was even feared that the Jews would buy up St. Paul's Cathedral and turn it into a synagogue! "You say they are the meanest and most despised of all people," exclaimed Cromwell, at the Conference on the Re-admission of the Jews. "So be it! But in that case what becomes of your fears? Can you really be afraid that this contemptible and despised people should be able to prevail in trade and credit over the merchants of England, the noblest and most esteemed merchants of the whole world?"

Cromwell's indignant question has been justified by history. Now, years after their complete emancipation, the Jews have not yet appropriated all the wealth of England, they have not yet dispossessed the rest of Britain's population, nor yet has St. Paul's been turned into a synagogue. At any rate, England's interest in commerce has contributed greatly to the ascendency of her Jewish subjects.

Finally, there is the remarkable kinship between the English spirit and the spirit of Israel.

No country, for one thing, has been so completely influenced by the Bible. The English translation of the Bible is an English classic, as well as Jewish. Insofar as the Puritans molded English civilization, it meant the introduction of a strong and unmistakable Hebrew influence. It is in England that Biblical learning, of a devout and constructive kind, has flourished as nowhere else, there that a society for the diffusion of the Scriptures first was founded, there that most has been done for the exploration of Palestine, there that some of the finest collections of Hebrew books and manuscripts are found , and there that even rabbinical learning has found its most earnest and sympathetic devotees among non-Jews.

It would take us far afield to trace the relationship between the English spirit and that of Israel. But we cannot think of it without realizing why some people should believe that the English in reality are descendants of the Ten Tribes, why the integration of Israel in English life should have become so complete, and why the Jew should finally have found such appreciation and happiness in England.

How about the future? What effect has the War had on the position of the Jew in England?

It is whispered here and there that the War had created an increase of anti-Semitism in England. This is impossible. It is true that in the early days of the War some sensation-mongers tried to cast aspersions on the Jews. It is true, also, that in those days a serious problem was created by the presence of many Russian Jews who would not fight for the old government of Russia, thus giving rise to some slurs upon the patriotism of the Jews. No less true it is that some few fanatical journalists seem to regard this as a good time for creating strife and spreading anti-Jewish prejudice. But the futility of such an enterprise is self-evident.

The Jews of England are as loyal as the most loyal. Their best sons were among the first volunteers and martyrs. Their ablest men are serving in all sorts of positions of trust and leadership, and are occupying posts of supreme responsibility both at home and abroad. Nay more, each and every one of them, however lowly and obscure, is ready to die for England and her cause. These facts speak for themselves, with a voice louder than fanaticism and bigotry.

As long as England remains true to herself--to her democratic spirit, to her spirit of enterprise and fair-play, to her spirit of Freedom and Righteousness, as long as she remains true to that genius for democracy that has animated her for centuries, that has kept on asserting itself within her against all handicaps and impediments, that has kept on moving her toward the democratic goal often in spite of herself,--as long, I say, as England remains true to democracy, so long will Israel be safe and happy under her flag!

RUSSIA AND THE JEWS

The ascendency of Russia as a power making for democracy is one of the miracles of the present War. Who could have foreseen five years ago that the country suffering under the most despotic autocracy of modern times would so suddenly become the champion of a most radical democracy? Yet, this is what is actually happening today. Notwithstanding the vacillations and frightful uncertainties that still beset Russia, she seems destined to play an enormous part in the future definition and direction of democracy, and the world may yet learn many a lesson from her. This is one of the miracles of the War. Under these circumstances, we, as Jews, must be doubly interested in the story of the relation that has existed between Russia and the Jews.

Only yesterday the name of Russia was the synonym of nothing so much as Jewish suffering. Persecution has been the well-nigh universal lot of the Jew. In even the freest and fairest countries he has had to endure outlawry and disability. But in no other country was he called upon to bear persecution so continuous and variegated as in old-time Russia. There all the persecutions of the past seemed to gain repetition and culmination. Wherever the Jew turned, he found himself hedged in by restrictions and humiliations. His dwelling, his education, his occupations--everything was under the ban. For centuries he was driven from pillar to post and forced to drink the cup of calamity to the very dregs.

When we think of all the misery that the Russian Jew had to undergo, we cannot but marvel that he should have been able to survive it all, and thus to belie the prediction of that arch-enemy, Pobiedonostseff, that as a result of the laws against them, one third of the Jews of Russia would emigrate, one third would be baptized, and the rest would perish. Thank Heaven, the contrary has come to pass: Pobiedonostseff and his kind are gone, the autocracy is dead, and the Jew of Russia is still there, with a new era before him, destined, let us hope, to surpass in grandeur and glory any that has gone before.

When we consider the story of those horrible persecutions, we find that the chief excuse for them was the charge that the Jew was not a true Russian, but a stranger. Yet, this charge was fundamentally false. It is only necessary to think of the Jew's history, to realize that he is as little a stranger in Russia as any other part of the population.

The Jew's beginnings in many parts of Russia go back to the very earliest times--in some instances beyond the records of history. It is true that a large part of her Jewish population Russia acquired in the year 1772, and subsequent years, as a result of the division of Poland. But in other parts of Russia, the presence of Jews is of much more ancient date.

In Kieff, the mother of cities to the Russian, Jews were settled as far back as the eighth or ninth century--some holding that they came there with the Khazars, who are supposed to have founded Kieff. In the centuries following the Jews worked and traded and flourished there and held important official positions, so much so that by the sixteenth century Kieff became a centre of Jewish learning, with the motto: "From Kieff shall go forth the law."

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