Moses Hess was a German-Jew. Before the plight of the European Jew captured his heart and became his life's work, Hess was a champion for the plight of the proletariat of Europe. He was well known to Marx and Engels and earned the reputation as the 'Communist Rabbi Moses'. His vision of Israel was a kind of Socialist Utopia.
[Work in Progress]
AUTHOR'S PREFACE
The orphaned children of Jerusalem will also participate in the great regeneration of nations, in their awakening from the lethargy of the Middle Ages, with its terrible nightmares.
Springtime in the life of nations began with the French Revolution. The year 1789 marks the Spring equinox in the life of historical peoples.
Simultaneously, there is a movement of unrest among the other subjected nations, which will ultimately culminate in the rise of all the peoples oppressed both by Asiatic barbarism and European civilization against their masters, and, in the name of a higher right, they will challenge the right of the master nations to rule.
Among the nations believed to be dead and which, when they become conscious of their historic mission, will struggle for their national rights, is also Israel—the nation which for two thousand years has defied the storms of time, and in spite of having been tossed by the currents of history to every part of the globe, has always cast yearning glances toward Jerusalem and is still directing its gaze thither. [...] No modern people, struggling for its own fatherland, can deny the right of the Jewish people to its former land, without at the same time undermining the justice of its own strivings.
[I]n Germany that the difference between the Jewish and German races is emphasized... . It is there that the existence of Jewish nationality is still employed as an argument against the granting of practical and civil rights to the Jews.
The voices that are heard from various parts of the world, demanding the national regeneration of Israel, find justification, first of all, in the Jewish cult, in the national character of Judaism, and, even more, in the general process of development of humanity and its obvious results, and finally, in the present situation of human life.
"The history of the Post-talmudic Period," says the famous Jewish historian, [Graetz, History of the Jews, Vol. 5] "still possesses a national character; it ‘is by no means merely a creed or church history." "As the history of a people," he, continues, "our history is far from being a mere chronicle of literary events or church history; why, therefore, characterize it as such? The literature and religious development, just as the tragic martyrdom, are only incidents in the life history of the people, not its substance." [note: in his History of the World he says 'Religion and Politics, Church and State were intimately fused, had One Root, bore One Fruit. The Jews saw no difference between Religion and Political commandments']
Historical criticism... wanted to separate the national from the religious in Judaism. They did not recognize the fountain of life, whence flowed our entire literature, Talmudic as well as Biblical. So much did they mistake the origin and cause of our literature that they considered that great organic creation, the Talmud, as representing merely the ever-changing result of an attempt to accommodate the life of the people to ever-changing conditions and environments.
The general history of social and political life, as well as the national movement of modern nations... throw light upon the undischarged function of Judaism. These sources.... demonstrate that the present political situation demands the establishment of Jewish colonies at the Suez Canal and on the banks of the Jordan.
Letters:
[T]hough the Jews have lived among the nations for almost two thousand years, they cannot... become a mere part of the organic whole.
"In thee," says the divine genius of the Jewish family, "shall all the families of the earth be blessed." [Genesis xii, 3.]
Our people not only created the noblest religion of the ancient world, a religion which is destined to become the common property of the entire civilized world, but continued to develop it, keeping pace with the progress of the human spirit. And this mission will remain with the Jews until the end of days, i.e., until the time when, according to the promise of our Prophets, the world will be filled with the knowledge of God. The "end of days," so often spoken of by the Prophets, is not to be understood to mean, as some misinterpret it, the end of the world, but it denotes the period when the development and education of humanity will reach their highest point.
We are on the eve of the Sabbath of History and should prepare for our last mission through a thorough understanding of our historical religion.
Judaism is rooted in the love of the family; patriotism and nationalism are the flowers of its spirit, and the coming regenerated state of human Society will be its ripe fruit. Judaism would have shared the fate of other religions which were fossilized through their dogmas and which will finally disappear through the conflict with science, had it not been for the fact that its religious teachings are the product of life. Judaism is not a passive religion, but an active life factor which has coalesced with the national consciousness into one organic whole. It is primarily the expression of a nationality whose history, for thousands of years, coincides with the history of the development of a humanity; and the Jews are a nation which, having once acted as the leaven of the social world, is destined to be resurrected with the rest of civilized nations.
There was no necessity for Judaism to emphasize the eternity and indestructibility of the spirit, for its own history is nothing but the embodiment of this idea. [...] The Prophet Isaiah already draws a sharp line of distinction between those nations which are doomed to eternal death and Israel who is destined to be resurrected. The momentary death of Israel, the people of the spirit, is only the preliminary stage for a future eternal life. (Isa. xxvi, 14-19.)
Even in primitive Christianity, as long as it did not separate itself completely from Judaism and the historical cult, the Jewish conception still survived, according to which resurrection, the "Kingdom of Heaven," and the "world to come," are identical with the Messianic age, the rebirth of the Jewish nation.
No nation was ever so far from this egoistic principle ["everyone for himself"] as was the Jewish people. With the Jews, solidarity and social responsibility were always the fundamental principles of life and conduct.
True it is that the "end of days," when the knowledge of God will fill the earth, is still far off; yet we firmly believe that the time will come when the holy spirit of our nation will become the property of humanity and the earth will become a grand temple wherein the spirit of God will dwell. [...] Spinoza was the first to conceive the reign of the spirit as an existing thing, as a factor in the present life. [note: see Joachim of Fiore, circa 12th century] It is true, the reign of the spirit exists already, but only as a germ of spiritual light. To develop this germ to its fullest possibilities, so that it will create social values, there labor, along with the Jewish people, the most intellectual, moral and creative of modern nations, namely Germany, France and England. These three nations have contributed greatly to the store of civilization, each its distinctive share. Germany has built the road to philosophy, France has thrown open to all nations the way to social and political changes and improvements, and has also blazed the path of progress for the natural sciences. England, like Germany, has followed, slowly but surely, her own lead, namely, that of the progress and development of industry.
The Jews felt long ago that the struggle for regeneration waged by the nations, together with France, is their own cause, and have therefore everywhere joined, enthusiastically and voluntarily, the ranks of the followers of the political-social movements. [....] The national movement of the present day is only another step on the road of progress which began with the French Revolution.
The specialty of the German of the higher class, of course, is his interest in abstract thought; and because he is too much of a universal philosopher, it is difficult for him to be inspired by national tendencies. "Its whole tendency," my former publisher, Otto Wigand, once wrote to me, when I showed him an outline of a work on Jewish national aspirations, "is contrary to my pure human nature."
The "pure human nature" of the Germans is, in reality, the character of the pure German race, which rises to the conception of humanity in theory only, but in practice it has not succeeded in overcoming the natural sympathies and antipathies of the race. German antagonism to Jewish national aspiration has a double origin, though the motives are really contrary to each other. The duplicity and contrariety of the human personality, such as we can see in the union of the spiritual and the natural, the theoretical and the practical sides, are in no other nation so sharply marked in their points of opposition as in the German. Jewish national aspirations are antagonistic to the theoretical cosmopolitan tendencies of the German. But in addition to this, the German opposes Jewish national aspirations because of his racial antipathy, from which even the noblest Germans have not as yet emancipated themselves. The publisher, whose "pure human" conscience revolted against publishing a book advocating the revival of Jewish nationality, published books preaching hatred to Jews and Judaism without the slightest remorse, in spite of the fact that the motive of such works is essentially opposed to the "pure human conscience." This contradictory action was due to inborn racial antagonism to the Jews.14 But the German, it seems, has no clear conception of his racial prejudices; he sees in his egoistic as well as in his spiritual endeavors, not German or Teutonic, but "humanitarian tendencies"; and he does not know that he follows the latter only in theory, while in practice he clings to his egoistic ideas.
It seems that on account of the hatred which surrounds him on all sides, the German Jew is determined to estrange himself from Judaism as far as possible, and endeavors even to deny his race. [...] Jewish noses cannot be reformed, and the black, wavy hair of the Jews will not change through conversion into blond, nor can its curves be straightened out by constant combing. The Jewish race is one of the primary races of mankind that has retained its integrity, in spite of the continual change of its climatic environment, and the Jewish type has conserved its purity through the centuries.
On the western mountain slope which encloses the City of the Dead, at Thebes, in Egypt, there still exists the tomb of one of the ancient architects, who supervised the construction of the king's buildings, on which are depicted reliefs of all the works constructed under his direction. Here we can see how the obelisks were erected, the sphinxes hewn out of the rock, the palaces built, as well as how all the preliminary labor was performed. Here are scenes representing white Asiatic slaves making bricks, many of which are piled up near the building, while other slaves are carrying stones away. At a little distance from the group of laboring slaves stands the overseer with raised whip in his hand. The tomb was built, according to the inscription, about the time of Moses, and in the reliefs of the Asiatic slaves there is a resemblance to the present Jewish type.16 Later Egyptian monuments, likewise, show Jewish reliefs which strikingly resemble our modern Jews.
The Jewish race, which was so hard pressed and almost destroyed by many nations of antiquity, would have disappeared long ago, in the sea of the Indo-Germanic nations, had it not been endowed with the gift of retaining its peculiar type under all circumstances and of reproducing it. If Judaism owes its immortality to the remarkable religious productivity of the Jewish genius, this genius owes its existence to the fertility of the Jewish race. The words of the Bible, "But the more they afflicted them, the more they multiplied and the more they spread abroad and the land was filled with them," which were written of the Jews in Egypt, are true of them also during the third exile.
[I]n cases of intermarriage with members of the Indo-Germanic race, [the Jewish type predominates]... . [...] [J]ews and Jewesses endeavor, in vain, to obliterate their descent through conversion or intermarriage with the Indo-Germanic and Mongolian races, for the Jewish type is indestructable. Nay more, the type is undeniable, even in its most beautiful representatives, where it approaches the ancient Greek type, and even surpasses it with its peculiar soul expression.
The Jewish race, throughout the world, possesses the ability to acclimatize itself more than all other races. Just as in the native land of the Jews, Palestine, there grow plants of the southern and of the northern zones, so does this people, of the temperate clime, thrive in all zones. A French physician, Dr. Gallavardin, has demonstrated this physiological phenomenon by many statistical data, in his work, The Position of the Jews in the World.
[See Spengler on Race and Soil, and Jung on the same. I.e., the 'indianization' of the Europeans in America, 'the land conquers the conquerors']
My own race,... has played such an important rôle in universal history and... is destined for a still greater one in the future... . [...] I was always exalted by the Hebrew prayers. I seem to hear in them an echo of fervent pleadings and passionate entreaties, issuing from suffering hearts of a thousand generations. [...] The pious Jew is above all a Jewish patriot. [...] If it were true that Jewish emancipation in exile is incompatible with Jewish nationality, then it were the duty of the Jews to sacrifice the former for the sake of the latter.
Everything that reminds the pious Jew of Palestine is as dear to him as the sacred relics of his ancestral house. It is customary that a bag containing earth from the Holy Land is put into the grave of every pious Jew. In this practice, however, as well as in the ritualistic use of the citron and palm branch which, like the bag of earth, are imported from Palestine at great expense, there is something more than the mere carrying out of a religious precept or the prompting of superstitious belief. All feast and fast days of the Jews, their deep piety and reverence for tradition, which almost apotheosizes everything Hebraic, nay even the entire Jewish cult, all have their origin in the patriotism of the Jewish nation.
Spinoza conceived Judaism to be grounded in Nationalism, and held that the restoration of the Jewish kingdom depends entirely upon the will and courage of the Jewish people. Even the rationalistic Mendelssohn did not know of a cosmopolitan Judaism. It is only in modern times that, for the purposes of obtaining equal rights, some German Jews denied the existence of Jewish nationality.
[T]he Jewish religion is, above all, Jewish patriotism.
"When the children of Israel were led into captivity by the soldiers of Nebuchadnezzar, their road lay past the grave of our Mother Rachel. As they approached the grave, a bitter wailing was heard. It was the voice of Rachel, weeping at the fate of her unhappy children." [authors note: Jeremiah xxxi, 14.]
You can now discern clearly the source of the Jewish belief in immortality; it is the product of our remarkable family love. Our immortality extends back into the past as far as the Patriarchs, and in the future to Messiah's reign. It is the Jewish conception of the family which gave rise to the vivid belief in the continuity of the spirit in human history. This belief, which is one of the fairest blossoms of Judaism, the roots of which are to be found in Jewish family love and the trunk in Jewish patriotism, has, in the course of ages, shrunk to the belief in the atomistic immortality of the individual soul; and thus, torn from its roots and trunk, has withered and decayed. It is only in the Jewish conception of the family that the former living belief is still retained. When modern dualism of spirit and matter, the result of the separation of Christianity from Judaism, had found its highest expression in the works of the last Christian philosopher, Descartes, and had threatened to kill all unity of life, there arose again out .of Judaism the belief in the existence of one eternal force in Nature and history. This belief acted as a bulwark against spiritual egoism, on the one hand, and materialistic individualism on the other.20 Just as Christian dualism received its mortal blow from the teachings of Spinoza, so does the existence of the ancient Jewish people, with its model family life, act as an antidote against this disease of dualism in practical life. Even today the wholesome influence of the Jewish family life is noticeable in literature, art and science. How much greater will that influence be when once again we create history and literature, when once more the Torah will go forth from Zion and the Word of the Lord from Jerusalem? [authors note: 21 Micah iv, 1; Isaiah ii, 2. "But in the last days it shall come to pass that. . . . the Law shall go forth from Zion, and the word of the Lord from Jerusalem." It is an old prophecy, repeated in identical words by various prophets, the echo of which reverberates throughout our entire history.]
Do I seriously believe in the redemption from exile?
Twenty years ago, when an absurd and false accusation against the Jews was imported into Europe from Damascus [The Damascus affair of 1840] , it evoked in the hearts of the Jews a bitter feeling of agony. Then it dawned upon me for the first time, in the midst of my socialistic activities, that I belong to my unfortunate, slandered, despised and dispersed people. And already, then, though I was greatly estranged from Judaism, I wanted to express my Jewish patriotic sentiment in a cry of anguish, but it was unfortunately immediately stifled in my heart by a greater pain which the suffering of the European Proletariat evoked in me.
[T]hese studies [into ethnology and the modern national movement] convinced me of the inevitable ultimate disappearance of any particular race dominance and the necessary regeneration of all oppressed peoples. First of all, it was my own Jewish people who, since that time, began to interest me and enchant me more and more.
It is impossible for any man to be at the same time a Teutomaniac and a friend of the Jews... . [...] The Teutomaniac, in his love of the Fatherland, loves not the State but the race dominance.
The sympathetic Frenchman assimilates with irresistible attraction every foreign race element. Even the Jew is here a Frenchman. Jefferson said long ago, at the time of the American Revolution, that every man has two fatherlands, first his own and then France. The German, on the other hand, is not at all anxious to assimilate any foreign elements, and would be perfectly happy if he could possess all his fatherlands and dominions for himself. He lacks the primary condition of every chemical assimilative process, namely, warmth.
As long as the Jew submitted in silence to persecution and disgrace, considering it as a punishment of God, all the time confidently hoping for the future restoration of his nation, his pride was not impaired. His only care was to enable his race to reach that glorious future which would amply recompense it for all the suffering it had undergone in the past, when God will mete out punishment to the persecutors and enemies of Israel.
We shall always remain strangers among the nations. They may tolerate us and even grant us emancipation, but they will never respect us as long as we place the principle ubi bene ibi patria above our own great national memories. [...] [T]he Jew in exile who denies his nationality will never earn the respect of the nations among whom he dwells. He may become a naturalized citizen, but he will never be able to convince the gentiles of his total separation from his own nationality. [...] Mask yourself a thousand times over, change your name, religion and character, travel throughout the world incognito, so that people may not recognize the Jew in you; yet every insult to the Jewish name will strike you, even more than the pious man who is permeated with the spirit of Jewish solidarity and who fights for
the honor of the Jewish name.
Such, my friend, were my thoughts then, when I was actively engaged on behalf of the European Proletariat. My Messianic belief was, at that time, the same that I profess at present, namely, the belief in the regeneration of the historical civilized nations, which will be accomplished only by raising the oppressed nations to the level of the mighty and dominant ones. Now, as at the time I wrote my earlier works, I still believe that Christianity was a step forward on the road toward the goal of humanity, which the Jewish prophets termed the Messianic age. To-day, as ever, I still believe that the present great epoch in universal history had its first manifestation, at least in the history of the human spirit, in the teachings of Spinoza. However, I never believed, nor have I ever asserted, that Christianity is more than a mere episode in the sacred history of humanity, nor even that this epoch of sacredness closed with Spinoza. I have never doubted that we at present sigh and strive for a redemption which Christianity never dreamed of, nor could ever supply. It is true that Christianity shed a certain glow during the dark ages of history, after the sun of ancient civilization had set forever; but its light only revealed the graves of the nations of antiquity. Christianity is, after all, a religion of death, the function of which ceased the moment the nations reawakened into life. The history of the European nations for the last three hundred years amply illustrates the truth of this dictum; but I will restrict myself to calling your attention to the events transpiring at present in Italy. On the ruins of Christian Rome there rises the regenerated Italian people. An influence similar to that of Christianity is exerted by Islam in the East. Both religions teach resignation and submission, and Turkey follows the same policy in regard to Palestine that Austria exercises in Italy. Christianity and Islam are both only inscriptions on the tombstones which barbaric oppression erected upon the graves of weaker peoples. But the soldiers of civilization, the French, are gradually sweeping away the dominance of the barbarians; and with their strong Herculean arms will roll off the tombstones from the graves of the supposedly dead peoples and the nations will reawaken once more.
In those countries which form a dividing line between the Occident and the Orient, namely, Russia, Poland, Prussia, Austria, and Turkey, there live millions of our brethren who earnestly believe in the restoration of the Jewish kingdom and pray for it fervently in their daily services. These Jews have preserved, by their belief in Jewish nationality, the very kernel of Judaism in a more faithful manner than have our Occidental Jews. The latter have endeavored to revive much of our religion, but not the great hope which created our faith and preserved it through all storms of time, namely, the hope of the restoration of Jewish nationality. To those millions of my brethren I turn and exclaim, "Carry thy standard high, oh my people!" The Jewish nation still preserves the fruitful seed of life, which, like the grains of corn found in the graves of Egyptian mummies, though buried for thousands of years, have never lost their power of productivity. The moment the rigid form in which it is enclosed is shattered, the seed, placed in the fertile soil of the present environment and given air and light, will strike root and prosper.
The rigid forms of orthodoxy, the existence of which was justified before the century of rebirth, will naturally, through the productive power of the national idea and the historical cult, relax and become fertile. It is only with the national rebirth that the religious genius of the Jews, like the giant of legend touching mother earth, will be endowed with new strength and again be reinspired with the prophetic spirit. No aspirant for enlightenment, not even a Mendelssohn, has so far succeeded in crushing the hard shell with which Rabbinism has encrusted Judaism without, at the same time, destroying the national ideal in its innermost essence.
It cannot enter my mind, at present, to deny the Teutonic race, and especially the German people, whose mental power I esteem so highly, the ability to rise, by means of progress, above race prejudice. [...] A nation that produced men like Lessing, Herder, Schiller, Hegel, Humboldt and many more champions of humanity, must certainly possess the ability to rise to the heights of spirituality and idealism.
And yet, on the basis of my long experience, I feel inclined to assert that Germany as a whole, in spite of its collective intellectuality, is in its practical social life far behind the rest of the civilized nations of Europe. The race war must first be fought out and definitely settled before social and humane ideas become part and parcel of the German people, as was the case with the Romance peoples which, after a long historical process, finally defeated race antagonism.
Almost every important point of departure in the history of the development of the great historical nations was accompanied by movements within that nation which is the bearer and creator of historical religion. The passing from antiquity into the Middle Ages, this autumn equinox of humanity, was heralded by great and stormy disturbances within Judaism which gave rise to Christianity, on the one hand, and to those sects within the pale of Judaism itself, on the other. But the sects were not of an enduring character; as soon as the crisis passed, they disappeared without leaving any traces behind. Also to-day, during the spring equinox of humanity, will the glorious future to which we strive be heralded by movements in Judaism. And although the world has not taken any cognizance of these stirrings in Judaism as yet, they are not therefore of less value than those that took place at the transition period from antiquity to the Middle Ages. Already at the beginning of the modern period, a Messianic movement, such as never occurred since the destruction of the Jewish State at the time of Bar Kochba, took hold of Eastern as well as Occidental Jews, a movement the false prophet of which was Sabbatai Zevi, but whose true prophet was Spinoza. Our modern Sadducees, Pharisees and Essenes, also—I mean the reformers, the rabbinists and the Chasidim30—will disappear from Jewish history after the crisis has passed, the last crisis in universal history, when all the nations, and with them the Jewish people, will have awakened to a new life. Judaism does not allow either spiritualistic or materialistic sects to exist in its midst. Jewish life, like its divine ideal and goal, is undivided, and it is this Monism of Jewish life which acts as an antidote against modern materialism, which
is only the reverse side of Christian spiritualism.
It was the German race that endowed the Christian world with the double aspect of spiritualism and materialism. The author of the Essai sur la Litterature Juive is right when he says that we are exceedingly generous in giving the entire credit for the modern love mania to Christianity. It is rather due to the mediæval feeling of chivalry. The circumstances which produced this romantic sentimentality arose, not from the influence of Christianity alone, but from the combination of Christianity with old Germanic traditions. Without the contribution of the race genius of the Northern peoples, Christianity would have never occupied that position in universal history which it has occupied for centuries. Had it not been for those brave adventurers, the Teutonic knights of the Middle Ages, whose personal life oscillated between the two opposite poles of gross sensualism and the most abstract mysticism, Christian dualism would never have succeeded in impressing modern life so thoroughly and deeply.
"Love," says Mercier, "was glorified and extolled, in all forms, as the noblest aim in life. The virtue of women, and even their vice, assumed an undue and all too important place in life, so that woman herself came to believe that the fate of the world depends upon her fidelity or infidelity. She therefore shared the fate of all those whom fortune has fondled too excessively, namely, through undue flattery she became corrupted. And so it happened that love absorbed all social forces, all family tradition, and finally dissolved itself into sentimentality.
The Jews alone had the good sense to subordinate sexual to maternal love. Alexander Weill puts the following words in the mouth of a Jewish mother: "Should a true Jewish mother care for love? Love is a wicked form of idolatry. A Jewess must love only her God, her parents and her children. . . ." The little old grandmother in Kompert's story says: "God cannot be present everywhere at the same time; He therefore created the mother. . ." Maternal love is represented in the Jewish novel as the basis of family life, as its passion and mystery. It is the same type of the Jewish mother which is repeated in all Jewish novels. There rises before me the picture of the Jewish mother, her face serene but pale, a melancholy smile plays around her lips and her deep, penetrating eye seems to gaze toward the distant future."
Thus the thought of his children constitutes the central point around which the life and love of the Jew moves. Love is too strong an emotion in the Jewish heart, too vast, to spend itself in sexual attraction and not embrace in its depth the generations of the future. And because of the fact that the eye of Jewish love is turned toward the future, the Jewish people has produced so many holy seers.
What would this people, I mean the French, think of us, when during the springtime of nations, the daybreak of the French Revolution, not a sound of loyalty and sympathy was heard in the midst of our nation? [...] [T]hrough some stimulus this poetic and ideal patriotism may be converted into a strong and mighty force of action. And, therefore, I do not doubt, that from now on, progressive Jews will labor for the political regeneration of our people with the same energy that other Jews, in other times, have labored for the emancipation of the Jews in the lands of exile. The springtime of nations which is about to merge into the fruit-ripening Summer, will not pass without leaving a lasting impression upon our Occidental brethren. Among the Jews, also, Spring will quietly fructify the buds, and the bloom of a new life will suddenly surprise every beholder. The young Jewish generation, sensitive to every high and noble ideal, will enthusiastically join the Jewish national movement; and once the young branch turns its growing force in that direction, even the barren trunk will soon be covered with leaves and flowers that will be an ornament to Israel.
The Germans have so frequently and thoroughly demonstrated to us that our nationality is an obstacle to our "inner" emancipation, that we have finally come to believe it ourselves and, giving up our Jewish culture and denying our race, have made every effort to be deserving of the "blond" Germanism.
You have... nothing against the attempt to raise the Jews once more to their former place in universal history. But you believe that this aspiration is merely a desire, and that at the present time, world Jewry consists only of a number of scattered and dispersed Jewish families, but is not a nation.
[I]n the midst of an almost universal social disintegration the Jewish family still serves as a model of moral conduct.
[The ancient rabbis] were the support and stay of Judaism during the long two thousand year exile, and [yet] nevertheless, never formed themselves into a caste.
[The Jewish reformers] fancy that a recently manufactured prayer or hymn book, wherein a philosophical theism is put into rhyme and accompanied by music, is more elevating and soul-stirring than the fervent Hebrew prayers which express the pain and sorrow of a nation at the loss of its fatherland. They forget that these prayers, which not only created, but preserved for millenniums, the unity of Jewish worship, are even to-day the tie which binds into one people all the Jews scattered around the globe.
Christianity, which came into existence on the graves of the ancient nations, had to withdraw from participation in national life. It therefore must continue to suffer from internal dissensions arising from the constant clash of irreconcilable principles, until it is finally replaced among the regenerated nations by a new historical cult. To this coming cult, Judaism alone holds the key. [...] Each nation will have to create its own historical cult; each people must become like the Jewish people, a people of God.
Judaism is not threatened, like Christianity, with danger from the nationalistic and humanistic aspirations of our time, for in reality, these sentiments belong to the very essence of Judaism. [...] I claim that the divine teaching of Judaism was never, at any time, completed and finished. It has always kept on developing, its development being based upon the harmonizing of the Jewish genius with that of life and humanity.
The orphaned children of Jerusalem will also participate in the great regeneration of nations, in their awakening from the lethargy of the Middle Ages, with its terrible nightmares.
Springtime in the life of nations began with the French Revolution. The year 1789 marks the Spring equinox in the life of historical peoples.
Simultaneously, there is a movement of unrest among the other subjected nations, which will ultimately culminate in the rise of all the peoples oppressed both by Asiatic barbarism and European civilization against their masters, and, in the name of a higher right, they will challenge the right of the master nations to rule.
Among the nations believed to be dead and which, when they become conscious of their historic mission, will struggle for their national rights, is also Israel—the nation which for two thousand years has defied the storms of time, and in spite of having been tossed by the currents of history to every part of the globe, has always cast yearning glances toward Jerusalem and is still directing its gaze thither. [...] No modern people, struggling for its own fatherland, can deny the right of the Jewish people to its former land, without at the same time undermining the justice of its own strivings.
[I]n Germany that the difference between the Jewish and German races is emphasized... . It is there that the existence of Jewish nationality is still employed as an argument against the granting of practical and civil rights to the Jews.
The voices that are heard from various parts of the world, demanding the national regeneration of Israel, find justification, first of all, in the Jewish cult, in the national character of Judaism, and, even more, in the general process of development of humanity and its obvious results, and finally, in the present situation of human life.
"The history of the Post-talmudic Period," says the famous Jewish historian, [Graetz, History of the Jews, Vol. 5] "still possesses a national character; it ‘is by no means merely a creed or church history." "As the history of a people," he, continues, "our history is far from being a mere chronicle of literary events or church history; why, therefore, characterize it as such? The literature and religious development, just as the tragic martyrdom, are only incidents in the life history of the people, not its substance." [note: in his History of the World he says 'Religion and Politics, Church and State were intimately fused, had One Root, bore One Fruit. The Jews saw no difference between Religion and Political commandments']
Historical criticism... wanted to separate the national from the religious in Judaism. They did not recognize the fountain of life, whence flowed our entire literature, Talmudic as well as Biblical. So much did they mistake the origin and cause of our literature that they considered that great organic creation, the Talmud, as representing merely the ever-changing result of an attempt to accommodate the life of the people to ever-changing conditions and environments.
The general history of social and political life, as well as the national movement of modern nations... throw light upon the undischarged function of Judaism. These sources.... demonstrate that the present political situation demands the establishment of Jewish colonies at the Suez Canal and on the banks of the Jordan.
Letters:
[T]hough the Jews have lived among the nations for almost two thousand years, they cannot... become a mere part of the organic whole.
"In thee," says the divine genius of the Jewish family, "shall all the families of the earth be blessed." [Genesis xii, 3.]
Our people not only created the noblest religion of the ancient world, a religion which is destined to become the common property of the entire civilized world, but continued to develop it, keeping pace with the progress of the human spirit. And this mission will remain with the Jews until the end of days, i.e., until the time when, according to the promise of our Prophets, the world will be filled with the knowledge of God. The "end of days," so often spoken of by the Prophets, is not to be understood to mean, as some misinterpret it, the end of the world, but it denotes the period when the development and education of humanity will reach their highest point.
We are on the eve of the Sabbath of History and should prepare for our last mission through a thorough understanding of our historical religion.
Judaism is rooted in the love of the family; patriotism and nationalism are the flowers of its spirit, and the coming regenerated state of human Society will be its ripe fruit. Judaism would have shared the fate of other religions which were fossilized through their dogmas and which will finally disappear through the conflict with science, had it not been for the fact that its religious teachings are the product of life. Judaism is not a passive religion, but an active life factor which has coalesced with the national consciousness into one organic whole. It is primarily the expression of a nationality whose history, for thousands of years, coincides with the history of the development of a humanity; and the Jews are a nation which, having once acted as the leaven of the social world, is destined to be resurrected with the rest of civilized nations.
There was no necessity for Judaism to emphasize the eternity and indestructibility of the spirit, for its own history is nothing but the embodiment of this idea. [...] The Prophet Isaiah already draws a sharp line of distinction between those nations which are doomed to eternal death and Israel who is destined to be resurrected. The momentary death of Israel, the people of the spirit, is only the preliminary stage for a future eternal life. (Isa. xxvi, 14-19.)
Even in primitive Christianity, as long as it did not separate itself completely from Judaism and the historical cult, the Jewish conception still survived, according to which resurrection, the "Kingdom of Heaven," and the "world to come," are identical with the Messianic age, the rebirth of the Jewish nation.
No nation was ever so far from this egoistic principle ["everyone for himself"] as was the Jewish people. With the Jews, solidarity and social responsibility were always the fundamental principles of life and conduct.
True it is that the "end of days," when the knowledge of God will fill the earth, is still far off; yet we firmly believe that the time will come when the holy spirit of our nation will become the property of humanity and the earth will become a grand temple wherein the spirit of God will dwell. [...] Spinoza was the first to conceive the reign of the spirit as an existing thing, as a factor in the present life. [note: see Joachim of Fiore, circa 12th century] It is true, the reign of the spirit exists already, but only as a germ of spiritual light. To develop this germ to its fullest possibilities, so that it will create social values, there labor, along with the Jewish people, the most intellectual, moral and creative of modern nations, namely Germany, France and England. These three nations have contributed greatly to the store of civilization, each its distinctive share. Germany has built the road to philosophy, France has thrown open to all nations the way to social and political changes and improvements, and has also blazed the path of progress for the natural sciences. England, like Germany, has followed, slowly but surely, her own lead, namely, that of the progress and development of industry.
The Jews felt long ago that the struggle for regeneration waged by the nations, together with France, is their own cause, and have therefore everywhere joined, enthusiastically and voluntarily, the ranks of the followers of the political-social movements. [....] The national movement of the present day is only another step on the road of progress which began with the French Revolution.
The specialty of the German of the higher class, of course, is his interest in abstract thought; and because he is too much of a universal philosopher, it is difficult for him to be inspired by national tendencies. "Its whole tendency," my former publisher, Otto Wigand, once wrote to me, when I showed him an outline of a work on Jewish national aspirations, "is contrary to my pure human nature."
The "pure human nature" of the Germans is, in reality, the character of the pure German race, which rises to the conception of humanity in theory only, but in practice it has not succeeded in overcoming the natural sympathies and antipathies of the race. German antagonism to Jewish national aspiration has a double origin, though the motives are really contrary to each other. The duplicity and contrariety of the human personality, such as we can see in the union of the spiritual and the natural, the theoretical and the practical sides, are in no other nation so sharply marked in their points of opposition as in the German. Jewish national aspirations are antagonistic to the theoretical cosmopolitan tendencies of the German. But in addition to this, the German opposes Jewish national aspirations because of his racial antipathy, from which even the noblest Germans have not as yet emancipated themselves. The publisher, whose "pure human" conscience revolted against publishing a book advocating the revival of Jewish nationality, published books preaching hatred to Jews and Judaism without the slightest remorse, in spite of the fact that the motive of such works is essentially opposed to the "pure human conscience." This contradictory action was due to inborn racial antagonism to the Jews.14 But the German, it seems, has no clear conception of his racial prejudices; he sees in his egoistic as well as in his spiritual endeavors, not German or Teutonic, but "humanitarian tendencies"; and he does not know that he follows the latter only in theory, while in practice he clings to his egoistic ideas.
It seems that on account of the hatred which surrounds him on all sides, the German Jew is determined to estrange himself from Judaism as far as possible, and endeavors even to deny his race. [...] Jewish noses cannot be reformed, and the black, wavy hair of the Jews will not change through conversion into blond, nor can its curves be straightened out by constant combing. The Jewish race is one of the primary races of mankind that has retained its integrity, in spite of the continual change of its climatic environment, and the Jewish type has conserved its purity through the centuries.
On the western mountain slope which encloses the City of the Dead, at Thebes, in Egypt, there still exists the tomb of one of the ancient architects, who supervised the construction of the king's buildings, on which are depicted reliefs of all the works constructed under his direction. Here we can see how the obelisks were erected, the sphinxes hewn out of the rock, the palaces built, as well as how all the preliminary labor was performed. Here are scenes representing white Asiatic slaves making bricks, many of which are piled up near the building, while other slaves are carrying stones away. At a little distance from the group of laboring slaves stands the overseer with raised whip in his hand. The tomb was built, according to the inscription, about the time of Moses, and in the reliefs of the Asiatic slaves there is a resemblance to the present Jewish type.16 Later Egyptian monuments, likewise, show Jewish reliefs which strikingly resemble our modern Jews.
The Jewish race, which was so hard pressed and almost destroyed by many nations of antiquity, would have disappeared long ago, in the sea of the Indo-Germanic nations, had it not been endowed with the gift of retaining its peculiar type under all circumstances and of reproducing it. If Judaism owes its immortality to the remarkable religious productivity of the Jewish genius, this genius owes its existence to the fertility of the Jewish race. The words of the Bible, "But the more they afflicted them, the more they multiplied and the more they spread abroad and the land was filled with them," which were written of the Jews in Egypt, are true of them also during the third exile.
[I]n cases of intermarriage with members of the Indo-Germanic race, [the Jewish type predominates]... . [...] [J]ews and Jewesses endeavor, in vain, to obliterate their descent through conversion or intermarriage with the Indo-Germanic and Mongolian races, for the Jewish type is indestructable. Nay more, the type is undeniable, even in its most beautiful representatives, where it approaches the ancient Greek type, and even surpasses it with its peculiar soul expression.
The Jewish race, throughout the world, possesses the ability to acclimatize itself more than all other races. Just as in the native land of the Jews, Palestine, there grow plants of the southern and of the northern zones, so does this people, of the temperate clime, thrive in all zones. A French physician, Dr. Gallavardin, has demonstrated this physiological phenomenon by many statistical data, in his work, The Position of the Jews in the World.
[See Spengler on Race and Soil, and Jung on the same. I.e., the 'indianization' of the Europeans in America, 'the land conquers the conquerors']
My own race,... has played such an important rôle in universal history and... is destined for a still greater one in the future... . [...] I was always exalted by the Hebrew prayers. I seem to hear in them an echo of fervent pleadings and passionate entreaties, issuing from suffering hearts of a thousand generations. [...] The pious Jew is above all a Jewish patriot. [...] If it were true that Jewish emancipation in exile is incompatible with Jewish nationality, then it were the duty of the Jews to sacrifice the former for the sake of the latter.
Everything that reminds the pious Jew of Palestine is as dear to him as the sacred relics of his ancestral house. It is customary that a bag containing earth from the Holy Land is put into the grave of every pious Jew. In this practice, however, as well as in the ritualistic use of the citron and palm branch which, like the bag of earth, are imported from Palestine at great expense, there is something more than the mere carrying out of a religious precept or the prompting of superstitious belief. All feast and fast days of the Jews, their deep piety and reverence for tradition, which almost apotheosizes everything Hebraic, nay even the entire Jewish cult, all have their origin in the patriotism of the Jewish nation.
Spinoza conceived Judaism to be grounded in Nationalism, and held that the restoration of the Jewish kingdom depends entirely upon the will and courage of the Jewish people. Even the rationalistic Mendelssohn did not know of a cosmopolitan Judaism. It is only in modern times that, for the purposes of obtaining equal rights, some German Jews denied the existence of Jewish nationality.
[T]he Jewish religion is, above all, Jewish patriotism.
"When the children of Israel were led into captivity by the soldiers of Nebuchadnezzar, their road lay past the grave of our Mother Rachel. As they approached the grave, a bitter wailing was heard. It was the voice of Rachel, weeping at the fate of her unhappy children." [authors note: Jeremiah xxxi, 14.]
You can now discern clearly the source of the Jewish belief in immortality; it is the product of our remarkable family love. Our immortality extends back into the past as far as the Patriarchs, and in the future to Messiah's reign. It is the Jewish conception of the family which gave rise to the vivid belief in the continuity of the spirit in human history. This belief, which is one of the fairest blossoms of Judaism, the roots of which are to be found in Jewish family love and the trunk in Jewish patriotism, has, in the course of ages, shrunk to the belief in the atomistic immortality of the individual soul; and thus, torn from its roots and trunk, has withered and decayed. It is only in the Jewish conception of the family that the former living belief is still retained. When modern dualism of spirit and matter, the result of the separation of Christianity from Judaism, had found its highest expression in the works of the last Christian philosopher, Descartes, and had threatened to kill all unity of life, there arose again out .of Judaism the belief in the existence of one eternal force in Nature and history. This belief acted as a bulwark against spiritual egoism, on the one hand, and materialistic individualism on the other.20 Just as Christian dualism received its mortal blow from the teachings of Spinoza, so does the existence of the ancient Jewish people, with its model family life, act as an antidote against this disease of dualism in practical life. Even today the wholesome influence of the Jewish family life is noticeable in literature, art and science. How much greater will that influence be when once again we create history and literature, when once more the Torah will go forth from Zion and the Word of the Lord from Jerusalem? [authors note: 21 Micah iv, 1; Isaiah ii, 2. "But in the last days it shall come to pass that. . . . the Law shall go forth from Zion, and the word of the Lord from Jerusalem." It is an old prophecy, repeated in identical words by various prophets, the echo of which reverberates throughout our entire history.]
Do I seriously believe in the redemption from exile?
Twenty years ago, when an absurd and false accusation against the Jews was imported into Europe from Damascus [The Damascus affair of 1840] , it evoked in the hearts of the Jews a bitter feeling of agony. Then it dawned upon me for the first time, in the midst of my socialistic activities, that I belong to my unfortunate, slandered, despised and dispersed people. And already, then, though I was greatly estranged from Judaism, I wanted to express my Jewish patriotic sentiment in a cry of anguish, but it was unfortunately immediately stifled in my heart by a greater pain which the suffering of the European Proletariat evoked in me.
[T]hese studies [into ethnology and the modern national movement] convinced me of the inevitable ultimate disappearance of any particular race dominance and the necessary regeneration of all oppressed peoples. First of all, it was my own Jewish people who, since that time, began to interest me and enchant me more and more.
It is impossible for any man to be at the same time a Teutomaniac and a friend of the Jews... . [...] The Teutomaniac, in his love of the Fatherland, loves not the State but the race dominance.
The sympathetic Frenchman assimilates with irresistible attraction every foreign race element. Even the Jew is here a Frenchman. Jefferson said long ago, at the time of the American Revolution, that every man has two fatherlands, first his own and then France. The German, on the other hand, is not at all anxious to assimilate any foreign elements, and would be perfectly happy if he could possess all his fatherlands and dominions for himself. He lacks the primary condition of every chemical assimilative process, namely, warmth.
As long as the Jew submitted in silence to persecution and disgrace, considering it as a punishment of God, all the time confidently hoping for the future restoration of his nation, his pride was not impaired. His only care was to enable his race to reach that glorious future which would amply recompense it for all the suffering it had undergone in the past, when God will mete out punishment to the persecutors and enemies of Israel.
We shall always remain strangers among the nations. They may tolerate us and even grant us emancipation, but they will never respect us as long as we place the principle ubi bene ibi patria above our own great national memories. [...] [T]he Jew in exile who denies his nationality will never earn the respect of the nations among whom he dwells. He may become a naturalized citizen, but he will never be able to convince the gentiles of his total separation from his own nationality. [...] Mask yourself a thousand times over, change your name, religion and character, travel throughout the world incognito, so that people may not recognize the Jew in you; yet every insult to the Jewish name will strike you, even more than the pious man who is permeated with the spirit of Jewish solidarity and who fights for
the honor of the Jewish name.
Such, my friend, were my thoughts then, when I was actively engaged on behalf of the European Proletariat. My Messianic belief was, at that time, the same that I profess at present, namely, the belief in the regeneration of the historical civilized nations, which will be accomplished only by raising the oppressed nations to the level of the mighty and dominant ones. Now, as at the time I wrote my earlier works, I still believe that Christianity was a step forward on the road toward the goal of humanity, which the Jewish prophets termed the Messianic age. To-day, as ever, I still believe that the present great epoch in universal history had its first manifestation, at least in the history of the human spirit, in the teachings of Spinoza. However, I never believed, nor have I ever asserted, that Christianity is more than a mere episode in the sacred history of humanity, nor even that this epoch of sacredness closed with Spinoza. I have never doubted that we at present sigh and strive for a redemption which Christianity never dreamed of, nor could ever supply. It is true that Christianity shed a certain glow during the dark ages of history, after the sun of ancient civilization had set forever; but its light only revealed the graves of the nations of antiquity. Christianity is, after all, a religion of death, the function of which ceased the moment the nations reawakened into life. The history of the European nations for the last three hundred years amply illustrates the truth of this dictum; but I will restrict myself to calling your attention to the events transpiring at present in Italy. On the ruins of Christian Rome there rises the regenerated Italian people. An influence similar to that of Christianity is exerted by Islam in the East. Both religions teach resignation and submission, and Turkey follows the same policy in regard to Palestine that Austria exercises in Italy. Christianity and Islam are both only inscriptions on the tombstones which barbaric oppression erected upon the graves of weaker peoples. But the soldiers of civilization, the French, are gradually sweeping away the dominance of the barbarians; and with their strong Herculean arms will roll off the tombstones from the graves of the supposedly dead peoples and the nations will reawaken once more.
In those countries which form a dividing line between the Occident and the Orient, namely, Russia, Poland, Prussia, Austria, and Turkey, there live millions of our brethren who earnestly believe in the restoration of the Jewish kingdom and pray for it fervently in their daily services. These Jews have preserved, by their belief in Jewish nationality, the very kernel of Judaism in a more faithful manner than have our Occidental Jews. The latter have endeavored to revive much of our religion, but not the great hope which created our faith and preserved it through all storms of time, namely, the hope of the restoration of Jewish nationality. To those millions of my brethren I turn and exclaim, "Carry thy standard high, oh my people!" The Jewish nation still preserves the fruitful seed of life, which, like the grains of corn found in the graves of Egyptian mummies, though buried for thousands of years, have never lost their power of productivity. The moment the rigid form in which it is enclosed is shattered, the seed, placed in the fertile soil of the present environment and given air and light, will strike root and prosper.
The rigid forms of orthodoxy, the existence of which was justified before the century of rebirth, will naturally, through the productive power of the national idea and the historical cult, relax and become fertile. It is only with the national rebirth that the religious genius of the Jews, like the giant of legend touching mother earth, will be endowed with new strength and again be reinspired with the prophetic spirit. No aspirant for enlightenment, not even a Mendelssohn, has so far succeeded in crushing the hard shell with which Rabbinism has encrusted Judaism without, at the same time, destroying the national ideal in its innermost essence.
It cannot enter my mind, at present, to deny the Teutonic race, and especially the German people, whose mental power I esteem so highly, the ability to rise, by means of progress, above race prejudice. [...] A nation that produced men like Lessing, Herder, Schiller, Hegel, Humboldt and many more champions of humanity, must certainly possess the ability to rise to the heights of spirituality and idealism.
And yet, on the basis of my long experience, I feel inclined to assert that Germany as a whole, in spite of its collective intellectuality, is in its practical social life far behind the rest of the civilized nations of Europe. The race war must first be fought out and definitely settled before social and humane ideas become part and parcel of the German people, as was the case with the Romance peoples which, after a long historical process, finally defeated race antagonism.
Almost every important point of departure in the history of the development of the great historical nations was accompanied by movements within that nation which is the bearer and creator of historical religion. The passing from antiquity into the Middle Ages, this autumn equinox of humanity, was heralded by great and stormy disturbances within Judaism which gave rise to Christianity, on the one hand, and to those sects within the pale of Judaism itself, on the other. But the sects were not of an enduring character; as soon as the crisis passed, they disappeared without leaving any traces behind. Also to-day, during the spring equinox of humanity, will the glorious future to which we strive be heralded by movements in Judaism. And although the world has not taken any cognizance of these stirrings in Judaism as yet, they are not therefore of less value than those that took place at the transition period from antiquity to the Middle Ages. Already at the beginning of the modern period, a Messianic movement, such as never occurred since the destruction of the Jewish State at the time of Bar Kochba, took hold of Eastern as well as Occidental Jews, a movement the false prophet of which was Sabbatai Zevi, but whose true prophet was Spinoza. Our modern Sadducees, Pharisees and Essenes, also—I mean the reformers, the rabbinists and the Chasidim30—will disappear from Jewish history after the crisis has passed, the last crisis in universal history, when all the nations, and with them the Jewish people, will have awakened to a new life. Judaism does not allow either spiritualistic or materialistic sects to exist in its midst. Jewish life, like its divine ideal and goal, is undivided, and it is this Monism of Jewish life which acts as an antidote against modern materialism, which
is only the reverse side of Christian spiritualism.
It was the German race that endowed the Christian world with the double aspect of spiritualism and materialism. The author of the Essai sur la Litterature Juive is right when he says that we are exceedingly generous in giving the entire credit for the modern love mania to Christianity. It is rather due to the mediæval feeling of chivalry. The circumstances which produced this romantic sentimentality arose, not from the influence of Christianity alone, but from the combination of Christianity with old Germanic traditions. Without the contribution of the race genius of the Northern peoples, Christianity would have never occupied that position in universal history which it has occupied for centuries. Had it not been for those brave adventurers, the Teutonic knights of the Middle Ages, whose personal life oscillated between the two opposite poles of gross sensualism and the most abstract mysticism, Christian dualism would never have succeeded in impressing modern life so thoroughly and deeply.
"Love," says Mercier, "was glorified and extolled, in all forms, as the noblest aim in life. The virtue of women, and even their vice, assumed an undue and all too important place in life, so that woman herself came to believe that the fate of the world depends upon her fidelity or infidelity. She therefore shared the fate of all those whom fortune has fondled too excessively, namely, through undue flattery she became corrupted. And so it happened that love absorbed all social forces, all family tradition, and finally dissolved itself into sentimentality.
The Jews alone had the good sense to subordinate sexual to maternal love. Alexander Weill puts the following words in the mouth of a Jewish mother: "Should a true Jewish mother care for love? Love is a wicked form of idolatry. A Jewess must love only her God, her parents and her children. . . ." The little old grandmother in Kompert's story says: "God cannot be present everywhere at the same time; He therefore created the mother. . ." Maternal love is represented in the Jewish novel as the basis of family life, as its passion and mystery. It is the same type of the Jewish mother which is repeated in all Jewish novels. There rises before me the picture of the Jewish mother, her face serene but pale, a melancholy smile plays around her lips and her deep, penetrating eye seems to gaze toward the distant future."
Thus the thought of his children constitutes the central point around which the life and love of the Jew moves. Love is too strong an emotion in the Jewish heart, too vast, to spend itself in sexual attraction and not embrace in its depth the generations of the future. And because of the fact that the eye of Jewish love is turned toward the future, the Jewish people has produced so many holy seers.
What would this people, I mean the French, think of us, when during the springtime of nations, the daybreak of the French Revolution, not a sound of loyalty and sympathy was heard in the midst of our nation? [...] [T]hrough some stimulus this poetic and ideal patriotism may be converted into a strong and mighty force of action. And, therefore, I do not doubt, that from now on, progressive Jews will labor for the political regeneration of our people with the same energy that other Jews, in other times, have labored for the emancipation of the Jews in the lands of exile. The springtime of nations which is about to merge into the fruit-ripening Summer, will not pass without leaving a lasting impression upon our Occidental brethren. Among the Jews, also, Spring will quietly fructify the buds, and the bloom of a new life will suddenly surprise every beholder. The young Jewish generation, sensitive to every high and noble ideal, will enthusiastically join the Jewish national movement; and once the young branch turns its growing force in that direction, even the barren trunk will soon be covered with leaves and flowers that will be an ornament to Israel.
The Germans have so frequently and thoroughly demonstrated to us that our nationality is an obstacle to our "inner" emancipation, that we have finally come to believe it ourselves and, giving up our Jewish culture and denying our race, have made every effort to be deserving of the "blond" Germanism.
You have... nothing against the attempt to raise the Jews once more to their former place in universal history. But you believe that this aspiration is merely a desire, and that at the present time, world Jewry consists only of a number of scattered and dispersed Jewish families, but is not a nation.
[I]n the midst of an almost universal social disintegration the Jewish family still serves as a model of moral conduct.
[The ancient rabbis] were the support and stay of Judaism during the long two thousand year exile, and [yet] nevertheless, never formed themselves into a caste.
[The Jewish reformers] fancy that a recently manufactured prayer or hymn book, wherein a philosophical theism is put into rhyme and accompanied by music, is more elevating and soul-stirring than the fervent Hebrew prayers which express the pain and sorrow of a nation at the loss of its fatherland. They forget that these prayers, which not only created, but preserved for millenniums, the unity of Jewish worship, are even to-day the tie which binds into one people all the Jews scattered around the globe.
Christianity, which came into existence on the graves of the ancient nations, had to withdraw from participation in national life. It therefore must continue to suffer from internal dissensions arising from the constant clash of irreconcilable principles, until it is finally replaced among the regenerated nations by a new historical cult. To this coming cult, Judaism alone holds the key. [...] Each nation will have to create its own historical cult; each people must become like the Jewish people, a people of God.
Judaism is not threatened, like Christianity, with danger from the nationalistic and humanistic aspirations of our time, for in reality, these sentiments belong to the very essence of Judaism. [...] I claim that the divine teaching of Judaism was never, at any time, completed and finished. It has always kept on developing, its development being based upon the harmonizing of the Jewish genius with that of life and humanity.