Читать книгу The Renascence of Hebrew Literature (1743-1885) - Nahum Slouschz - Страница 7

The Polish scholars domiciled in Germany entered, as we have seen, into the work of the Meassefim. 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 constitution, comprised the greater part of the Jewish people. The agglomerations of Jews in Poland, originating in many different countries, and fused into one mass, 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). Constituting 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 constitution 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 distinguishing 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 unassailed 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 superstitious practices accumulated during many centuries, filled the void left in their minds by the wretched life of the masses. 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 superstitions.

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 worship 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 Meassefim 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 worship 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 masses 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. Superstition 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 Meassefim, and constituted themselves the champions of the Haskalah, the liberal movement. They became thus the lieutenants of the Austrian government. By and by their activity assumed 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 entitled 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 institutions, 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 title 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-Meassef 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-Meassef 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 substitute for the mystic, religious ideal—they were the two who transformed the literary movement inaugurated in Germany into a permanent influence.

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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 Meassefim, 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 emancipation of the Jews. The work of assimilation 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 institutions. 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 fashion 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.

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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 assimilation with their neighbors, from whom they were divided by every possible circumstance, 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.