This the Jew of Russia has shown, first of all, by his spiritual life. The Russian poet Pushkin has said that glass is shattered by blows, but iron is thus made the stronger. This saying has been properly applied to theeffect of persecution upon the character of the Russian Jew.
Nothing is more remarkable than the spiritual history of the Jew in Russia. The Russian Jew has been proud of his Judaism, and devoted to it. Nowhere else do we find from the very beginning so great a readiness to propagate his ideas. It is remarkable that in Russia, of all countries, we find the Jewish influence reaching out the farthest into the non-Jewish world.
Nestor, the old Russian chronicler, relates that in the tenth century the Jews came to Kieff in order to convert to their religion the Grand Duke Vladimir. As a matter of fact, the Khazars, a people living in southern Russia, did become Jews in the eighth century, and remained such for a couple of centuries. In the sixteenth century the Judaistic sect sprang up in Novgorod and spread to the very monasteries of Moscow, and in one form or another, in spite of many efforts to suppress it, it has not ceased to this very day. Perhaps it is this persistence of the Jewish spirit and spread of Jewish influence that made the autocracy fear the Jew as a menace to Christianity.
Even more important, however, has been the spiritual life of the Jewish community itself. It has thrived despite persecution. It has created centres of learning, scholars, saints, and above all masses of learned and saintly men and women, which both in number and character have never been surpassed in the whole heroic range of Jewish history. It is this spiritual life of the Jew of Russia—devout, loyal, God-intoxicated—that could not help but excite the admiration, and ultimately to gain the recognition, of the world.
Then, there is the contribution that the Jew has made to the life and civilization of Russia and of other countries. One of the charges of his enemies was that the Jew of Russia was not a useful subject—that he was a menace to his neighbors. In vain writers and statesmen of enlightenment sought to expose the falsehood of this charge; in vain they insisted that whatever was wrong with the Jew was due to the restrictions and discriminations that were placed upon him; in vain did such men as Count Uvarov, as farback as the year 1841, and Alexander Stroganov, in 1858, demand the creation of educational facilities, and even complete emancipation, for the Jews in their interest as well as for the common good. The dread and the tyranny of the autocracy could not be overcome.
Fortunately, the Jew did not allow himself to be wholly crushed by these calumnies and calamities. He went on using his powers to the utmost. He grasped education where-ever he could find it. He became an important factor in the literary, in the artistic, in the musical, in the commercial and industrial life of Russia—producing an Antokolsky, Rubinstein, a Frug, the Polyakoffs and the Ginzburgs, and no end of others, to say nothing of the vast new Hebrew literature he has created, including the names of such genuine poets as Lebenson, Gordon, and Byalik, while the rest of the world has been so vastly enriched by the work of Russian Jewish exiles that it is no exaggeration to say that they have covered the face of the earth with the fruits of their spirit.
Nor must we forget the ineradicable patriotism of the Russian Jew. Often under the old régime people asked how it was possible for the Jew of Russia to be patriotic. The answer is that no matter what made it possible, the Jew of Russia was patriotic. Though he may have had grievances against the autocracy and its agents, he loved his country none the less and in war and in peace he was there to show it.
As far back as the Russian War of Liberation, in 1812, the Jew so distinguished himself in the Russian army, that he evoked the praise and satisfaction of Alexander I, who was fortified thereby in his good intentions toward the Jew; unfortunately thwarted later on by hostile influences and religious apprehensions.
Similar patriotism the Jews have shown on all other occasions, including the present War. As for the fight for liberty and the Russian revolutionary movement, the Jews have played a leading part in it, shrinking not from its severities and hardships, and this they have done not only for their own sake, but for the common good.
Thus, we can see that the vindication and recognition of the Jew of Russia today are not without their roots in the life of yesterday. They are the efflorescence of his spiritual life—of his contribution to the life of his country and other countries—of his inalienable patriotism. "The Revolution," Kerensky has said, "is the expiation of the past and its sins." It may well form such an expiation to the Jew!
How about the future? It would be idle to deny that the peril is not yet past. The Jew of Russia is not yet out of the woods. But neither is Russia as a whole. As long as reaction and anarchy threaten, there is danger for the Jew. But in this regard the Jew of Russia must take his chance with the rest. His fate is bound up with the complete triumph of democracy in Russia—democracy founded on self-discipline, self-sacrifice, and service, toward the firm establishing of which she is still struggling. If we would help the Jew, we must do what we can toward the help of Russian democracy. Let democracy triumph in Russia, and it will mean the triumph of the Jew!
Within the last few days our attention has been focused upon Italy, because of the reverses which have befallen her army, so soon after its notable heroic achievements. Knowing the innate courage and heroism of the Italians, we must hope that their military misfortunes are only temporary. Meantime, this situation serves to increase our interest in the relation that has existed between Italy and the Jews—a question which our association with her in the present world-struggle has brought to the fore.
It is well to remember that the Jewish community of Italy is the oldest Jewish community of Europe. Moreover, if the origin of the Jews in other countries is shrouded in mist, this is not the case here. The full light of history illumines the earliest period of Jewish life in Italy.
In Talmudic literature we read of the journeys of famous rabbis to Rome and of their activities there; in the New Testament we hear of the Jews of Italy, and of their synagogues, which formed the scene of activity for the founders of the new faith; in Philo, the great Jewish writer of the first century, we have a description of the Jewish community of Rome in the days of Augustus, with references to their communal life and religious observances. Similarly, there is an allusion to the Jews, their number and their influence, at Rome, in one of Cicero's famous orations.
All this teaches us in unmistakable language that even before the beginning of the Christian era, Jews in considerable numbers established themselves in the capital of the Roman empire, and that before long they attained to a position of marked prosperity and power, thanks not only to their own industry and intelligence, but also to the good-will of some of the emperors. When Caesar died, it is said, the Jews kept vigil at his tomb for three nights.
But the history of the Jews in Italy is remarkable not only for its antiquity. It is remarkable also for its uninterrupted glory and magnificence. Italy, it has been said, is the one country in which there has never been such a thing as Jewish persecution on a large scale. In England and in France there were periods when the Jews were banished. In Italy they were spared such a wholesale calamity.
This is not to say that the Jews of Italy were not called upon time and again to face hardship and misery. This is not to say that now and then one city or another did not try to expel them. Nor is this meant to cover up the fact that in Rome, from the year 1555 to the year 1848, the Jews were made to live in a ghetto, which contributed beyond measure to their material and spiritual degradation. In Italy, as everywhere else, the Jews had more than their share of sorrow and misery to endure, owing to the fanaticism of popes and the vacillation of the masses. But the one thing that never did occur was a wholesale expulsion of the Jews from all her domain, similar to the one from England in1290, from France in 1393, and from Spain in 1492.
As a result, the history of the Jews of Italy affords today a record of uninterrupted activity and glory, extending over more than the entire period of Christian history. In every century of Italian Jewish history, we find men and movements of importance, bearing witness to the energy of the Jew and to the opportunities for its exercise. And this long period of the past is worthily crowned by the position that the Jews occupy in the Italy of today. Though their number is small, there being but about forty thousand of them in Italy, their influence is striking, seeing that in every sphere they have risen to exalted positions, unsurpassed, in this respect, if equalled, by their brethren in any other part of the world.
When we try to account for this, various facts have to be considered. First, there is the condition of the country. Then, the character of the people. And, finally, the part of the Jew himself.
For hundreds of years Italy was broken up into many independent towns and rival principalities, competing and contending with one another, which frequently proved to the advantage of the Jew, who, when driven from one part, found refuge in another. Then, the Italians have always been known for their love of liberty and justice, of education and enlightenment, in addition to being a pre-eminently practical and commercial people. This, in its turn, could not help but make them hospitable to the Jews.
But all this would not have availed to make the history of Israel in Italy illustrious were it not for the Jews themselves and for what they have accomplished in various spheres. It is these latter things particularly that we must consider in a survey of the Jew's history in Italy.
There is, first of all, the part of the Jew in the commerce of Italy, as well as in her industries.
This we may name first, because history makes it quite clear that the Jews were firstwelcomed and appreciated in Rome and her dependencies and neighbor-cities because of their commercial ingenuity and enterprise. Well, there is good reason for believing that as far back as Augustus, the Jews had begun to play an important part as commercial factors between Italy and other countries.
In the middle ages, however, they became the commonly recognized bankers of Italy, particularly in the southern parts, so much so that in some cases the Jews were even compelled to maintain banks and in some instances their doing so was made part of diplomatic treaties between cities, as when Venice making an alliance with Ravenna, in the fifteenth century, it was stipulated by Ravenna that the Jews should conduct a bank there, and in one case, at least, on record, in Gubbio, a Jew was paid a salary by the city for maintaining a bank. In this way the Jews were expected to contribute to the trade of the town and the relief of the needy, though in the course of time they were called usurers for engaging in this sort of business, and it was made the cause of propaganda against them, and of persecution.
Nor is it fair to suppose that the Jews of Italy were merely engaged in money-lending and commerce. History tells us that they were also largely represented in the various trades and industries. The dye-making industry formed one of the chief occupations of the Jews of Italy in the thirteenth century. In Sicily, documents relate, almost all iron workers were Jews. In Sardinia there were among the Jews so many blacksmiths, locksmiths, weavers, and silversmiths that Ferdinand the Catholic felt impelled to make a law against their plying their noisy trades on Christian holidays.
It is hard for some people to get away from the notion that the Jew is nothing but a merchant. No matter how much they hear of tens of thousands of Jews engaged in various trades, to the extent of having trade unions of their own, they still cling to their preposterous notion that the Jews are a people of merchants only, (though every now and then they will change their tune and charge all Jews with being socialists, which certainly is not the special characteristic of merchants).
It is equally wrong to assume that in the Italy of the past, the Jews were only bankers and merchants; no, they were also artisans, engaged in all kinds of trades, including agriculture, and as such they were of vast importance to their country.
If the Jews of Italy are said to have invented the letter of credit, thanks to Jewish immigrants in Lombardy possessing valuable interests in other countries from which they had been expelled, and thus to have added an important instrument to the conduct of commerce, they were no less conspicuous in the diverse manual occupations. And the Italians, knowing the value of commerce and the crafts, stood ready to appreciate the worth of the Jew.
No less remarkable has been the spiritual history of the Jews of Italy. Macauley depicts the Italians as possessing a spirit so proud and fine as to make them equally eminent in the active and the contemplative life. Even if this description did not happen to apply to all Jews, it certainly would be applicable to the Jews of Italy. What wouldall their distinction in the industrial and commercial life have signified if they had failed to maintain their spiritual ideals? As a matter of fact, it is herein that the Jews of Italy have been especially fortunate.
From the very beginning to this day, as a French writer has put it, the fire has never died out upon their altars. They were always among the leaders in Jewish learning and loyalty. Their rabbis were among the most famous in the world. Some of their works are among the great classics of Jewish scholarship—such as theArukh, the great Talmudic cyclopedia of Rabbi Nathan of Rome, or theMalmad, the popular homiletic work of Rabbi Jacob Anatoli, or theMesiloth Yesharim, the celebrated ethical treatise Hayyim David Luzzatto. Some of their poets are among the most famous and permanent, like the satirist Immanuel of Rome, said to have been the friend of Dante.
Perhaps nothing testifies so clearly to the intellectual and spiritual energy of the Italian Jews as the promptness with which they adopted the art of printing and the vast number of Hebrew books they issued soonafter the invention of the art. The first Hebrew printed works appeared in 1475-76, and in the sixteenth century Ferrara, Bologna, Naples, Cremona, Mantua, became veritable centres for the publication of Hebrew Bibles, the Talmud, the Zohar, and other rabbinic works. It is interesting to note that the first Spanish translation of the Old Testament appeared in Ferrara, and was the work of a Jewish exile, who by the maltreatment of Spain was not estranged from the love of her language.
Moreover, the culture of the Jews of Italy even centuries ago had something that was lacking among their contemporaries elsewhere—it had breadth, resulting from contact with a cultivated and enlightened people. Some of the foremost rabbis were also physicians, and were sought as such by popes, princes, cardinals, and other men of distinction.
Frequently, we find Jewish scholars acting as teachers and translators for eminent Christian scholars and patrons of learning, as, for instance, Jacob Anatoli, Leo Modena, Elijah Levita, and others.
This breadth of culture is the reason why some of their finest works were written in Italian, such asThe Dialogues of Loveby Leo Hebreo, in the beginning of the sixteenth century, and several of the religious and ethical treatises of such celebrated scholars as Leo Modena, Samuel David Luzzatto, and Elia Benamozegh. For breadth, as well as versatility, the products of Israel's spiritual genius in Italy have never been excelled.
Finally, one cannot study the history of the Jew in Italy without realizing the depth and ardor of his patriotism. "From the lowest to the highest," an Italian writer has said, "the Italian is always a patriot." This certainly may be affirmed of the Italian Jew. He has always stood for Italy, and been ready to defend her with his blood.
When in the year 536, Belizar, the commander of Justinian I, besieged Naples, it was the Jews who opposed the surrender of the city, and offered not only to participate in the defense, but to support the population with money during the siege. To them wasassigned the defense of the most dangerous section of the city, facing the sea, and when the city was captured they were made to pay most severely for their patriotism. And the example of those heroic patriots was followed repeatedly by the Jews of Italy. It is such patriotism that made them defenders of Rome when Louis Napoleon sent an army corps against it in behalf of the Pope, and such patriotism that made them take such a prominent part, under Cavour and Mazzini and Garibaldi, in the days of the Risorgimento, in the struggle that led finally to the emancipation and unification of Italy.
No wonder, then, that Italy had no sooner won her liberty and unity than she paid due tribute to the patriotism of her Jewish citizens and gave them that complete emancipation to which their whole history had entitled them and for which even some of the most eminent non-Jews had pleaded for many a day—non-Jews whose spirit of justice and freedom was sublimely symbolized by that noble priest, Father Ambrosoli, who, in the Passover night of 1848, when the walls of the ghetto were demolished, was seen amidthe crowd, holding under his cloak a crucifix, which he was ready to uplift as an emblem of love and brotherhood in case of any hostile demonstration against the Jews.
What good use the Jew of Italy has made of his new-found liberty, the record of the years since 1870 tells eloquently! In the sciences, in the arts, in philosophy, in public service—as diplomats and ministers of State—in every sphere, the Jews of Italy have become an honor to themselves as well as to their country.
In Rome you may see today a beautiful new Temple erected on the ruins of the old ghetto. In the vestibule there is a tablet commemorating its dedication, in the presence of the King of Italy, and reciting the fact of its erection on the spot where formerly stood the walls of the ghetto. When I saw it several years ago, I was deeply impressed with the beauty of the structure and the loyalty that reared it among those squalid but historic surroundings.
This Temple is a symbol. It is a symbol of the ancient character of the Italian Jewry.It is a symbol of its loyalty. But above all, it is a symbol of the liberty and happiness that the advance of democracy has brought to the Jew of Italy, as well as of other lands. It inspires us with the hope that so long as Italy remains true to the cause of democracy, which is the cause of justice and enlightenment, so long will the Jew be free and safe and happy within her borders!
One could not read without a thrill the news of the recent advance of the British army in Palestine. The Holy Land thus is gradually passing under the control of the Allies, and its destiny is growing of particular moment to everybody interested in the outcome of the War. To the Jew, however, this becomes a particular occasion for a consideration of the relation of Palestine to the Jews.
In the study of the past of the Jewish people, we come across different countries that have played an important part in Jewish history. In France, in England, in Russia, in Italy, in Spain—in all these countries are imbedded important parts and periods of Jewish history. But no country can compare to Palestine in this respect.
In a way, Israel and Palestine are inseparable. They are synonymous. In theHebrew tongue, Palestine is called the Land of Israel, the name Palestine having been first used by Philo and Josephus, and by the Romans, and really being derived from the Philistines, who, in ancient times, fought against the Jews for the possession of this fertile and beautiful country.
It is true that after the destruction of the Jewish State by the Romans, in the year 70, and especially after the failure of the last struggle for independence under Rabbi Akiba and Bar Kochba, the number of Jews in Palestine decreased, and their part in it grew less and less significant.
It is true that for centuries Palestine was almost emptied of Jewish inhabitants, and such as were left were reduced to a life of penury and desolation. It is also true that in the course of history Palestine has changed masters frequently, having been in the possession of the various Canaanite tribes before the coming of Israel, and since the fall of the Jewish State passing through the hands of Romans, Christians, and Turks. Yet, on the other hand, it is no less true that the classic period of Jewish history isassociated with the name of Palestine, just as the classic period of Palestine is indissolubly bound up with the name of Israel.
Archeologists may unearth in Palestine remnants of a civilization that antedated by centuries, perhaps by thousands of years, the coming of the Hebrews, and historians may trace the fate of Palestine since the banishment of the Jews, from Titus to the Turks; but the most glorious and most important section of the story of Palestine is the period of its occupation by Israel. Similarly, we may relate and rejoice in Israel's achievements the world over, and in the wonderful capacity the Jew has shown in all countries for growth and grandeur; yet none can deny that the paramount period of Jewish history coincides with the Jew's life in Palestine—where his character developed, where his prophets taught, and where the consciousness of his unity and eternal purpose took possession of his soul.
"Is there not something," asks Mr. Watts-Dunton, "in the very soil upon which we are born, in the very atmosphere above it, that aids in molding our characters, if not ourdestinies?" In the case of Israel this question must be answered in the affirmative. Historians agree that the character of Palestine had much to do with the molding of the character of the Jewish people and directing its destiny. Such diverse scholars as Solomon Judah Rapoport, the celebrated rabbi of Prague, and Miss Ellen Churchill Semple, the eminent American representative of Anthropologic geography, agree in this view. It is for this reason that we have a right to say, with the ancient rabbis, that Palestine and Israel are inseparable.
Moreover, it is an error to assume that when the Jews were forced to leave Palestine, first by the Romans, and then by the various foes of Israel who seized it, it ceased to play a part in their lives. There are those who believe that in the life of human beings two sentiments, or forces, mean a great deal more than the actualities of the moment, namely, memory and hope. How often do not these two—memory and hope—mean more to us than the experience of the present?
This is what happened to the Jew in regardto Palestine after he was driven from its purlieus. He kept on clinging to it, as both his most cherished memory and most precious hope. It was the favorite theme of his meditations. It was the central subject of his prayers. It was the inspiration of his Muse. Never poet wrote more fervid poems of love than those the medieval poets of Israel addressed to Zion.
Throughout the ages Palestine continued to form the heart of Jewish theology and optimism. Time and again Rabbis of piety and prominence sought to make it anew the centre of religious scholarship and spiritual authority, as did Rabbi Joseph Caro in the sixteenth century, and though they failed, they personified the Jews undying love for the Holy Land.
It is this profound and indestructible love that Judah Halevi voiced in that elegy of wondrous beauty and pathos, which burst from his soul when, as an aged man, having left behind him all that was dear to him in his native Spain, he journeyed, in the year 1140, to Zion, to behold her desolated beauty and to kiss the dust of her stones. And thislove has been shared by Jews everywhere throughout the ages.
"The cradle of our lives," says Mr. Watts-Dunton, "draws us to itself wherever we go." This has certainly been true of Israel. The cradle of his history, Palestine, has drawn him to itself, wherever he went. It remained his dream, the land of mystic love and longing, and as such it was even more beautiful, more precious in his eyes than when his in reality.
It is remarkable, however, that in recent years the dream again has begun to turn into a reality. After a forsaking of hundreds of years, with but scant interruption, Palestine again has become a centre of Jewish habitation and happiness. The story of this renewal is one of the most stirring, and most romantic, in the variegated history of the Jew.
For these many centuries the Jew had dreamed and prayed for Palestine. It had been the theme of his reveries. But it was forty years ago that men arose and decided that the time had come formaking the dream come true. In different quarters the plan was advanced for settling Jews on the soil of Palestine, in order thus to restore the ancient land and also to help solve the problem of Jewish persecution and distress. It is noteworthy that among the pioneers of this plan were not only Jews, but also Christians, such as Warder Cresson, the first American consul in Jerusalem, who became a convert to Judaism, and Laurence Oliphant, the English philanthropist, who was unofficially supported by Lord Beaconsfield and Lord Salisbury.
The persecutions in Russia and Rumania emphasized the need of some radical measure for the improvement of the Jewish situation. Thus, in 1870, we see the beginning of a new Jewish colonization in Palestine by the founding of an agricultural school, Mikweh Israel, which is followed in 1878 by the founding of the colony Petah Tikwa, and in 1882 by the colony Rishon Le-Zion.
The men who founded these colonies were real pioneers; they had the ideals and the courage and the self-sacrifice of real pioneers, and no one can read their storywithout marveling at their endurance and achievements. It was their valiant struggle that led to the organization of the Hoveve Zion Societies in Russia and England and other countries. It also gained for them the support of the Alliance Israelite Universelle, and particularly the devoted and generous assistance of Baron Edmond de Rothschild, whose munificence saved the movement in its most critical period. As a result, numerous sections of the Holy Land have been reclaimed from the waste of centuries, and there were before the War prosperous Jewish colonies in Judea, in Galilee, and beyond the Jordan, noted for the bounty and variety of their products, as well as for the health and happiness of their inhabitants.
It is customary nowadays to give credit for all this renewal of Palestine to the Zionists. Nor does it matter particularly as to who gets the credit. But it is an historic fact that Dr. Herzl conceived the idea of a Jewish State some twenty-five years after the first Jewish Agricultural School had been founded in Palestine and Jewish colonization had begun. And it is further anhistoric fact that Dr. Herzl and his followers for years opposed the continuation of the colonizing activity, seeing that their plan was political and they insisted that unless the Jews first got a Charter to Palestine, they must not go on with the reclamation and improvement of the land.
However, it would lead us too far afield to pursue this phase of the subject. Suffice to say that it was the political emphasis of the Zionists, coupled with the anti-religious attitude of some of their leaders, that served to create friction in Israel and to alienate for the time being from the movement for the reclamation of Palestine some of the most devoted lovers of the Holy Land.
Latterly, however, the practical work was taken up anew, and it is thanks to this work, promoted partly by some prominent men both here and in Europe who are not at all votaries of political Zionism, that Palestine has witnessed such a physical and spiritual renewal at the hands of the Jewish people.
What the War, with its ravages, has done to the new life of Palestine, we do not knowas yet. But it is natural to ask what the future of Palestine shall be. The British army is now going forward in Palestine, thus bringing to an end the Turkish rule which began just four hundred years ago, when Selim I conquered Egypt and Syria. It is impossible to ignore the important rôle that Palestine is destined to play in the future. Its industrial and commercial possibilities are enormous. Now, as ever, it is on the highway connecting Europe with Asia and Africa. With the increasing importance of the East, the value of Palestine is bound to grow.
But there is one essential condition: Palestine needs a population. And there can be no doubt that none would form so fitting a population for Palestine as Jews eager to go there and eager to restore the sacred soil.
It is in this light that we ought to view Mr. Balfour's recent declaration. If it proves possible, under solemn guarantees of the nations, to permit Jews to settle in Palestine, and to live there in security, we may be sure that many Jews will flock thither, and that they will consecrate all their energiesto the restoration of the land so dear to every true Jewish heart. And thus Palestine would not only become again an important factor in Jewish life; it would become again a centre of material and spiritual riches, a land flowing as of old with milk and honey, and a stronghold of Justice and Righteousness, which are the core of Democracy.
For that end, however, we ought to put a stop to disputes about Zionism and anti-Zionism. Particularly, ought we to put a stop to such controversies carried on in the name of Reform Judaism. Reform Judaism is not bound up with anti-Zionism, or anti-Palestinism. Certainly Reform Judaism is not, and never can be, opposed to the restoration of Palestine. Some prominent Reform rabbis have been sincere believers in even the restoration of the Jewish State in Palestine, as, for instance, Samuel Hirsch, one of the most radical of Reform rabbis, who as far back as 1842, in his addresses on "The Messianic Doctrine of the Jews," dwelt on that belief as an essential part of Jewish conviction and hope.
Some others have refrained from engaging in controversy with the Zionists, though whenever necessary they have not failed to maintain against them these three essential propositions: first, that we dare not mortgage the Jewish future to a Jewish State in Palestine; secondly, that there is no such thing possible as a Jewish people without Judaism; and, thirdly, that it is wrong to assume that Judaism cannot flourish outside of Palestine. But all this has nothing to do with the restoration of Palestine and making it a centre for Israel and humanity, if we can do it.
Let us, therefore, for once realize that Israel is greater than Zionism, and Palestine more important than parties. Let us unite for the common good! It is because of divisions and disputations, the rabbis tell us, Jerusalem was lost; let us not permit a similar cause to keep us from restoring it—I don't mean as the capital of a Jewish State, but as a centre of Jewish energy and revival. Let us work toward Jewish unification, which, the rabbis believe, must precede redemption. And thus let us help secure forPalestine also the benefits of that democracy, that rule of liberty and justice, that cause of human liberation and opportunity, to the triumph of which America has pledged so nobly her life and her strength.
America has often been described as the land of opportunity and of unlimited possibilities. This is one reason why since our entry into the War, the eyes of the whole world have been fixed upon us. It is certainly true that to no group of people has America proved more truly a land of opportunity than to the Jews. A mere survey of the American period of Jewish history is sufficient to convince us of this, and such a survey is especially appropriate at present when the history of the world is being recast and remade, and the future destiny of both America and the Jew is a subject of frequent discussion.
In no other country do we find the strands of Jewish history so intimately and continually interwoven with the general fabric as here in America. This is due partly to the newness of the country and the early arrivalof Jewish settlers. Even in the study of Palestine, we find that there was a time when it contained no Jewish inhabitants, and various strata of civilization already had disappeared when the Jews took possession. As for America, however, the Jew's activity is co-extensive with the history of her civilization.
I shall not dwell here on the well-known fact that Jews were associated with Columbus in his voyage of discovery, that Jews supported his enterprise financially and scientifically, and that a Marrano Jew is said to have been the first member of Columbus's crew to step on the soil of the New World. But it is certain that from the very days of the discovery, Jews became frequent on the American continent, first in South and Central America, and later on in North America.
The finding of the New World offered timely compensation for the expulsion from Spain, and Israel lost no time in transferring his genius for enterprise and continuity, both material and spiritual, to the new field so providentially opened.
By the middle of the seventeenth century, we see the beginnings of Jewish migration to North America, owing primarily to vicissitudes of war in South America, and as that was the time when English civilization began to establish itself here, the form of civilization destined to remain permanent, we can see with what right we may speak of the continuity of Jewish history in our Republic.
It is true that the number of Jews at first was small, but before long their influence and service transcended their proportions. During the Revolution, there were only about two thousand Jews in the Colonies; yet, some of them had become so prominent, that their help was not inconsiderable, and in several instances of conspicuous and unforgettable merit. We know, for example, that Washington had an aide who was a Jew, Isaac Franks, that one of the earliest officers of our Navy was a Jew, Uriah Levy, and that a Jew, Haym Salomon, an immigrant from Poland, helped the Revolution financially, aside from what similar help he extended to some of the heroes of the Revolutionindividually, thus rendering it easier for them to do their share of the common task. Aside from what these instances may mean in themselves, they are important for the light they throw on the rapidity with which Jewish settlers made their way in this country, on the completeness of their civil and political assimilation, and on their public prominence in the early days of American history.
What progress the Jew has made in America since those days, he who runs may read. On the material side, she certainly has become a land of promise to millions of Jews. Gradually the Jewish population has grown to its present dimensions. During the nineteenth century the original immigration from mainly Sephardic sources, with an admixture from Poland, was supplemented by a wave of migration from German provinces. In the latter part of the nineteenth century, finally, the intense persecutions in Eastern Europe poured enormous waves of migration onto these shores. As a result of these successive movements of people, unprecedented in some respects in human history, millions of Jewshave settled in our Republic, and, on the material side at least, it has become to them a veritable land of promise.
In all departments of life the Jew has prospered. It may be questioned whether ever in the past he has been blessed with such success. While it is erroneous to assume, as some people do, that all Jews are rich, or that the richest men are Jews (assumptions which are contradicted by facts), it is true that nowhere else have the Jewish people been given such an unhampered opportunity for advancement and such an unrestricted field of work and usefulness.
As a result, Jews are found in every sphere of work, in every honorable and useful occupation. In commerce, in the liberal and practical professions, in all the various forms of industry, the American Jew is found, and many have achieved eminent success. No longer can it be said, as they were wont to say of old, that the Jew is nothing but a usurer or a trader. In America hundreds of thousands of Jews work with their hands, there are numerous trade unions entirely composed of Jews, and nothing ismore significant in this regard than that the President of the American Federation of Labor for years has been a Jew (at least, a man born a Jew).
It used to be said that the Jew will not be a farmer. Even if elsewhere the Jew had not disproved this assertion, he has done so on American soil, where numerous Jewish families have settled on farms and demonstrated their fitness to succeed even under adverse conditions.
What America has done for the material progress of millions of Jews is one of the marvels of history—a marvel augmented by the moral transformation which has accompanied the process. Men, who for generations had been hounded and haunted by persecution, who had been engrafted with all the moral evils of persecution, who had been humiliated and all but crushed—millions of such men by the liberty and humanity of America have been freed from the old chains, purged of the old stains, turned into free, strong, courageous, self-reliant, and self-respecting human beings. For this transformation we can never besufficiently thankful, as it must ever continue to excite the admiration and the wonder of the world.
But the spiritual achievements of the Jew in America have been no less significant.
Now and then on this score we hear laments. Material progress, we are told, has occurred in American Israel at the expense of his spiritual life, and lurid pictures are drawn of our spiritual estate. It is even maintained that there is no hope for us spiritually in America, and that for this purpose we must turn our eyes to other parts.
Let us not forget, however, that spiritual pessimism is nothing new, whether among Jews or non-Jews. There have always been men who have thought their own time and place to be the worst-off spiritually in history. The student of history and literature finds many such resemblances through the centuries, and there is nothing said about our present-day spiritual and moral degeneration that might not be paralleled in the literature of previous generations, to whichwe sometimes look back as the very embodiment of virtue and spirituality.
But pessimism apart—nor is self-criticism altogether undesirable—we may say that spiritually also the Jew in America has achieved no mean things. The very fact that we have succeeded in transplanting Judaism to this country, so different from the Old World, is an achievement of importance. And the transplanting has been rapid. There have been losses, quite naturally, but there have been gains, too, and, whatever is said to the contrary, there is an intense and manifold Jewish activity in this country today unsurpassed anywhere else, though perhaps only the historian of the future will acknowledge it, just as our historians today laud the glories of the past.
When we think of our educational institutions, of our Rabbinical colleges, of our historical associations, of our synagogues, of such an achievement as the Jewish Encyclopedia and its counterpart in the Hebrew language, and many other enterprises, we cannot help but wonder that in so short a time the Jews of America should have doneas much as they have in the spiritual sphere, particularly when we recall that the last half-century was a period of sceptism and materialism, which put all Religion on the defensive, and which made the course of Judaism in this country, and the process of re-adjustment, so much more difficult than it might have been.