My People

47

Why Do They Hate the Jews?

I SHOULD LIKE to begin by telling you an ancient fable, with a few minor changes—a fable that will serve to throw into bold relief the mainsprings of political anti-Semitism:

The shepherd boy said to the horse: “You are the noblest beast that treads the earth. You deserve to live in untroubled bliss; and indeed your happiness would be complete were it not for the treacherous stag. But he practiced from youth to excel you in fleetness of foot. His faster pace allows him to reach the water holes before you do. He and his tribe drink up the water far and wide, while you and your foal are left to thirst Stay with me! My wisdom and guidance shall deliver you and your kind from a dismal and ignominious state.”

Blinded by envy and hatred of the stag, the horse agreed. He yielded to the shepherd lad’s bridle. He lost his freedom and became the shepherd’s slave.

The horse in this fable represents a people, and the shepherd lad a class or clique aspiring to absolute rule over the people; the stag, on the other hand, represents the Jews.

I can hear you say: “A most unlikely tale! No creature would be as foolish as the horse in your fable.” But let us give it a little more thought. The horse had been suffering the pangs of thirst, and his vanity was often pricked when he saw the nimble stag outrunning him. You, who have known no such pain and vexation, may find it difficult to understand that hatred and blindness should have driven the horse to act with such ill-advised, gullible haste. The horse, however, fell an easy victim to temptation because his earlier tribulations had prepared him for such a blunder. For there is much truth in the saying that it is easy to give just and wise counsel—to others!—but hard to act justly and wisely for oneself. I say to you with full conviction: We all have often played the tragic role of the horse and we are in constant danger of yielding to temptation again.

The situation illustrated in this fable happens again and again in the life of individuals and nations. In brief, we may call it the process by which dislike and hatred of a given person or group are diverted to another person or group incapable of effective defense. But why did the role of the stag in the fable so often fall to the Jews? Why did the Jews so often happen to draw the hatred of the masses? Primarily because there are Jews among almost all nations and because they are everywhere too thinly scattered to defend themselves against violent attack.

A few examples from the recent past will prove the point: Toward the end of the nineteenth century the Russian people were chafing under the tyranny of their government. Stupid blunders in foreign policy further strained their temper until it reached the breaking point. In this extremity the rulers of Russia sought to divert unrest by inciting the masses to hatred and violence toward the Jews. These tactics were repeated after the Russian government had drowned the dangerous revolution of 1905 in blood—and this maneuver may well have helped to keep the hated regime in power until near the end of the World War.

When the Germans had lost the World War hatched by their ruling class, immediate attempts were made to blame the Jews, first for instigating the war and then for losing it. In the course of time, success attended these efforts. The hatred engendered against the Jews not only protected the privileged classes, but enabled a small, unscrupulous and insolent group to place the German people in a state of complete bondage.

The crimes with which the Jews have been charged in the course of history—crimes which were to justify the atrocities perpetrated against them—have changed in rapid succession. They were supposed to have poisoned wells. They were said to have murdered children for ritual purposes. They were falsely charged with a systematic attempt at the economic domination and exploitation of all mankind. Pseudo-scientific books were written to brand them an inferior, dangerous race. They were reputed to foment wars and revolutions for their own selfish purposes. They were presented at once as dangerous innovators and as enemies of true progress. They were charged with falsifying the culture of nations by penetrating the national life under the guise of becoming assimilated. In the same breath they were accused of being so stubbornly inflexible that it was impossible for them to fit into any society.

Almost beyond imagination were the charges brought against them, charges known to their instigators to be untrue all the while, but which time and again influenced the masses. In times of unrest and turmoil the masses are inclined to hatred and cruelty, whereas in times of peace these traits of human nature emerge but stealthily.

Up to this point I have spoken only of violence and oppression against the Jews—not of anti-Semitism itself as a psychological and social phenomenon existing even in times and circumstances when no special action against the Jews is under way. In this sense, one may speak of latent anti-Semitism. What is its basis? I believe that in a certain sense one may actually regard it as a normal manifestation in the life of a people.

The members of any group existing in a nation are more closely bound to one another than they are to the remaining population. Hence a nation will never be free of friction while such groups continue to be distinguishable. In my belief, uniformity in a population would not be desirable, even if it were attainable. Common convictions and aims, similar interests, will in every society produce groups that, in a certain sense, act as units. There will always be friction between such groups—the same sort of aversion and rivalry that exists between individuals.

The need for such groupings is perhaps most easily seen in the field of politics, in the formation of political parties. Without parties the political interests of the citizens of any state are bound to languish. There would be no forum for the free exchange of opinions. The individual would be isolated and unable to assert his convictions. Political convictions, moreover, ripen and grow only through mutual stimulation and criticism offered by individuals of similar disposition and purpose; and politics is no different from any other field of our cultural existence. Thus it is recognized, for example, that in times of intense religious fervor different sects are likely to spring up whose rivalry stimulates religious life in general. It is well known, on the other hand, that centralization—that is, elimination of independent groups—leads to one-sidedness and barrenness in science and art because such centralization checks and even suppresses any rivalry of opinions and research trends.

Just What Is a Jew?

The formation of groups has an invigorating effect in all spheres of human striving, perhaps mostly due to the struggle between the convictions and aims represented by the different groups. The Jews too form such a group with a definite character of its own, and anti-Semitism is nothing but the antagonistic attitude produced in the non-Jews by the Jewish group. This is a normal social reaction. But for the political abuse resulting from it, it might never have been designated by a special name.

What are the characteristics of the Jewish group? What, in the first place, is a Jew? There are no quick answers to this question. The most obvious answer would be the following: A Jew is a person professing the Jewish faith. The superficial character of this answer is easily recognized by means of a simple parallel. Let us ask the question: What is a snail? An answer similar in kind to the one given above might be: A snail is an animal inhabiting a snail shell This answer is not altogether incorrect; nor, to be sure, is it exhaustive; for the snail shell happens to be but one of the material products of the snail. Similarly, the Jewish faith is but one of the characteristic products of the Jewish community. It is, furthermore, known that a snail can shed its shell without thereby ceasing to be a snail. The Jew who abandons his faith (in the formal sense of the word) is in a similar position. He remains a Jew.

Difficulties of this kind appear whenever one seeks to explain the essential character of a group.

The bond that has united the Jews for thousands of years and that unites them today is, above all, the democratic ideal of social justice, coupled with the ideal of mutual aid and tolerance among all men. Even the most ancient religious scriptures of the Jews are steeped in these social ideals, which have powerfully affected Christianity and Mohammedanism and have had a benign influence upon the social structure of a great part of mankind. The introduction of a weekly day of rest should be remembered here—a profound blessing to all mankind. Personalities such as Moses, Spinoza and Karl Marx, dissimilar as they may be, all lived and sacrificed themselves for the ideal of social justice; and it was the tradition of their forefathers that led them on this thorny path. The unique accomplishments of the Jews in the field of philanthropy spring from the same source.

The second characteristic trait of Jewish tradition is the high regard in which it holds every form of intellectual aspiration and spiritual effort. I am convinced that this great respect for intellectual striving is solely responsible for the contributions that the Jews have made toward the progress of knowledge, in the broadest sense of the term. In view of their relatively small number and the considerable external obstacles constantly placed in their way on all sides, the extent of those contributions deserves the admiration of all sincere men. I am convinced that this is not due to any special wealth of endowment, but to the fact that the esteem in which intellectual accomplishment is held among the Jews creates an atmosphere particularly favorable to the development of any talents that may exist. At the same time a strong critical spirit prevents blind obeisance to any mortal authority.

I have confined myself here to these two traditional traits, which seem to me the most basic. These standards and ideals find expression in small things as in large. They are transmitted from parents to children; they color conversation and judgment among friends; they fill the religious scriptures; and they give to the community life of the group its characteristic stamp. It is in these distinctive ideals that I see the essence of Jewish nature. That these ideals are but imperfectly realized in the group—in its actual everyday life—is only natural. However, if one seeks to give brief expression to the essential character of a group, the approach must always be by the way of the ideal.

Where Oppression Is a Stimulus

In the foregoing I have conceived of Judaism as a community of tradition. Both friend and foe, on the other hand, have often asserted that the Jews represent a race; that their characteristic behavior is the result of innate qualities transmitted by heredity from one generation to the next. This opinion gains weight from the fact that the Jews for thousands of years have predominantly married within their own group. Such a custom may indeed preserve a homogeneous race—if it existed originally; it cannot produceuniformity of the race—if there was originally a racial intermixture. The Jews, however, are beyond doubt a mixed race, just as are all other groups of our civilization. Sincere anthropologists are agreed on this point; assertions to the contrary all belong to the field of political propaganda and must be rated accordingly.

Perhaps even more than on its own tradition, the Jewish group has thrived on oppression and on the antagonism it has forever met in the world. Here undoubtedly lies one of the main reasons for its continued existence through so many thousands of years.

The Jewish group, which we have briefly characterized in the foregoing, embraces about sixteen million people—less than one per cent of mankind, or about half as many as the population of present-day Poland. Their significance as a political factor is negligible. They are scattered over almost the entire earth and are in no way organized as a whole—which means that they are incapable of concerted action of any kind.

Were anyone to form a picture of the Jews solely from the utterances of their enemies, he would have to reach the conclusion that they represent a world power. At first sight that seems downright absurd; and yet, in my view, there is a certain meaning behind it. The Jews as a group may be powerless, but the sum of the achievements of their individual members is everywhere considerable and telling, even though these achievements were made in the face of obstacles. The forces dormant in the individual are mobilized, and the individual himself is stimulated to self-sacrificing effort, by the spirit that is alive in the group.

Hence the hatred of the Jews by those who have reason to shun popular enlightenment. More than anything else in the world, they fear the influence of men of intellectual independence. I see in this the essential cause for the savage hatred of Jews raging in present-day Germany. To the Nazi group the Jews are not merely a means for turning the resentment of the people away from themselves, the oppressors; they see the Jews as a nonassimilable element that cannot be driven into uncritical acceptance of dogma, and that, therefore—as long as it exists at all—threatens their authority because of its insistence on popular enlightenment of the masses.

Proof that this conception goes to the heart of the matter is convincingly furnished by the solemn ceremony of the burning of the books staged by the Nazi regime shortly after its seizure of power. This act, senseless from a political point of view, can only be understood as a spontaneous emotional outburst. For that reason it seems to me more revealing than many acts of greater purpose and practical importance.

In the field of politics and social science there has grown up a justified distrust of generalizations pushed too far. When thought is too greatly dominated by such generalizations, misinterpretations of specific sequences of cause and effect readily occur, doing injustice to the actual multiplicity of events. Abandonment of generalization, on the other hand, means to relinquish understanding altogether. For that reason I believe one may and must risk generalization, as long as one remains aware of its uncertainty. It is in this spirit that I wish to present in all modesty my conception of anti-Semitism, considered from a general point of view.

In political life I see two opposed tendencies at work, locked in constant struggle with each other. The first, optimistic, trend proceeds from the belief that the free unfolding of the productive forces of individuals and groups essentially leads to a satisfactory state of society. It recognizes the need for a central power, placed above groups and individuals, but concedes to such power only organizational and regulatory functions. The second, pessimistic, trend assumes that free interplay of individuals and groups leads to the destruction of society; it thus seeks to base society exclusively upon authority, blind obedience and coercion. Actually this trend is pessimistic only to a limited extent: for it is optimistic in regard to those who are, and desire to be, the bearers of power and authority. The adherents of this second trend are the enemies of the free groups and of education for independent thought. They are, moreover, the carriers of political anti-Semitism.

Here in America all pay lip service to the first, optimistic, tendency. Nevertheless, the second group is strongly represented. It appears on the scene everywhere, though for the most part it hides its true nature. Its aim is political and spiritual dominion over the people by a minority, by the circuitous route of control over the means of production. Its proponents have already tried to utilize the weapon of anti-Semitism as well as of hostility to various other groups. They will repeat the attempt in times to come. So far all such tendencies have failed because of the people’s sound political instinct.

And so it will remain in the future, if we cling to the rule: Beware of flatterers, especially when they come preaching hatred.

48

The Dispersal of European Jewry

THE HISTORY OF the persecutions which the Jewish people have had to suffer is almost inconceivably long. Yet the war that is being waged against us in Central Europe today¹ falls into a special category of its own. In the past we were persecuted despite the fact that we were the people of the Bible; today, however, it is just because we are the people of the Book that we are persecuted. The aim is to exterminate not only ourselves but to destroy, together with us, that spirit expressed in the Bible and in Christianity which made possible the rise of civilization in Central and Northern Europe. If this aim is achieved Europe will become a barren waste. For human community life cannot long endure on a basis of crude force, brutality, terror, and hate.

Only understanding for our neighbors, justice in our dealings, and willingness to help our fellow men can give human society permanence and assure security for the individual. Neither intelligence nor inventions nor institutions can serve as substitutes for these most vital parts of education.

Many Jewish communities have been uprooted in the wake of the present upheaval in Europe. Hundreds of thousands of men, women, and children have been driven from their homes and made to wander in despair over the highways of the world. The tragedy of the Jewish people today is a tragedy which reflects a challenge to the fundamental structure of modern civilization.

One of the most tragic aspects of the oppression of Jews and other groups has been the creation of a refugee class. Many distinguished men in science, art, and literature have been driven from the lands which they enriched with their talents. In a period of economic decline these exiles have within them the possibilities for reviving economic and cultural effort; many of these refugees are highly skilled experts in industry and science. They have a valuable contribution to make to the progress of the world. They are in a position to repay hospitality with new economic development and the opening up of new opportunities of employment for native populations. I am told that in England the admission of refugees was directly responsible for giving jobs to 15,000 unemployed.

As one of the former citizens of Germany who have been fortunate enough to leave that country, I know I can speak for my fellow refugees, both here and in other countries, when I give thanks to the democracies of the world for the splendid manner in which they have received us. We, all of us, owe a debt of gratitude to our new countries, and each and every one of us is doing the utmost to show our gratitude by the quality of our contributions to the economic, social, and cultural work of the countries in which we reside.

It is, however, a source of gravest concern that the ranks of the refugees are being constantly increased. The developments of the past week have added several hundred thousand potential refugees from Czechoslovakia. Again we are confronted with a major tragedy for a Jewish community which had a noble tradition of democracy and communal service.

The power of resistance which has enabled the Jewish people to survive for thousands of years is a direct outgrowth of Jewish adherence to the Biblical doctrines on the relationships among men. In these years of affliction our readiness to help one another is being put to an especially severe test. Each of us must personally face this test, that we may stand it as well as our fathers did before us. We have no other means of self-defense than our solidarity and our knowledge that the cause for which we are suffering is a momentous and sacred cause.

¹ Spoken in 1939.

49

Let’s Not Forget

IF WE AS JEWS can learn anything from these politically sad times, it is the fact that destiny has bound us together, a fact which in times of quiet and security, we often so easily and gladly forget. We are accustomed to lay too much emphasis on the differences that divide the Jews of different lands and different religious views. And we forget often that it is the concern of every Jew, when anywhere the Jew is hated and treated unjustly, when politicians with flexible consciences set into motion against us the old prejudices, originally religious, in order to concoct political schemes at our expense. It concerns every one of us because such diseases and psychotic disturbances of the folk-soul are not stopped by oceans and national borders, but act precisely like economic crises and epidemics.

50

Unpublished Preface to a Blackbook

THIS BOOK IS a collection of documentary material on the systematic work of destruction by which the German Government murdered a great proportion of the Jewish people. Responsibility for the truth of the facts set forth is borne by the Jewish organizations that have joined to create the present work and present it to the public.

The purpose of this publication is manifest. It is to convince the reader that an international organization for safeguarding the sanctity of life can effectively fulfill its purpose only if it does not limit itself to protecting countries against military attack but also extends its protection to national minorities within the individual countries. For in the last reckoning it is the individual who must be protected against annihilation and inhuman treatment.

It is true that this goal can be attained only if the principle of non-intervention, which has played such a fateful role in the last decades, is cast overboard. Yet today no one can doubt the need for this far-reaching step any longer. For even those who envision only the attainment of protection against military attack from the outside must today realize that the disasters of war are preceded by certain internal developments in the various countries, and not merely by military and armaments preparations.

Not until the creation and maintenance of decent conditions of life for all men are recognized and accepted as a common obligation of all men and all countries—not until then shall we, with a certain degree of justification, be able to speak of mankind as civilized.

Percentagewise the Jewish people have lost more than any other people affected by the disasters of recent years. If a truly just settlement is to be striven for, the Jewish people must be given special consideration in the organization of the peace. The fact that the Jews, in the formal political sense, cannot be regarded as a nation, insofar as they possess no country and no government, ought to be no impediment. For the Jews have been treated as a uniform group, as though they were a nation. Their status as a uniform political group is proved to be a fact by the behavior of their enemies. Hence in striving toward a stabilization of the international situation they should be considered as though they were a nation in the customary sense of the word.

Another factor must be emphasized in this connection. In parts of Europe Jewish life will probably be impossible for years to come. In decades of hard work and voluntary financial aid the Jews have restored the soil of Palestine to fertility. All these sacrifices were made because of trust in the officially sanctioned promise given by the governments in question after the last war, namely that the Jewish people were to be given a secure home in their ancient Palestinian country. To put it mildly, the fulfillment of this promise has been but hesitant and partial. Now that the Jews—especially the Jews in Palestine—have in this war too rendered a valuable contribution, the promise must be forcibly called to mind. The demand must be put forward that Palestine, within the limits of its economic capacity, be thrown open to Jewish immigration. If supranational institutions are to win that confidence that must form the most important buttress for their endurance, then it must be shown above all that those who, trusting to these institutions, have made the heaviest sacrifices are not defrauded.

51

The Goal of Human Existence

OUR AGE IS PROUD of the progress it has made in man’s intellectual development. The search and striving for truth and knowledge is one of the highest of man’s qualities—though often the pride is most loudly voiced by those who strive the least. And certainly we should take care not to make the intellect our god; it has, of course, powerful muscles, but no personality. It cannot lead, it can only serve; and it is not fastidious in its choice of a leader. This characteristic is reflected in the qualities of its priests, the intellectuals. The intellect has a sharp eye for methods and tools, but is blind to ends and values. So it is no wonder that this fatal blindness is handed on from old to young and today involves a whole generation.

Our Jewish forbears, the prophets and the old Chinese sages understood and proclaimed that the most important factor in giving shape to our human existence is the setting up and establishment of a goal; the goal being a community of free and happy human beings who by constant inward endeavor strive to liberate themselves from the inheritance of anti-social and destructive instincts. In this effort the intellect can be the most powerful aid. The fruits of intellectual effort, together with the striving itself, in cooperation with the creative activity of the artist, lend content and meaning to life.

But today the rude passions of man reign in our world, more unrestrained than ever before. Our Jewish people, a small minority everywhere, with no means of defending themselves by force, are exposed to the cruelest suffering, even to complete annihilation, to a far greater degree than any other people in the world. The hatred raging against us is grounded in the fact that we have upheld the ideal of harmonious partnership and given it expression in word and deed among the best of our people.

52

Our Debt to Zionism

RARELY SINCE THE CONQUEST of Jerusalem by Titus has the Jewish community experienced a period of greater oppression than prevails at the present time. In some respects, indeed, our own time is even more troubled, for man’s possibilities of emigration are more limited today than they were then.

Yet we shall survive this period too, no matter how much sorrow, no matter how heavy a loss in life it may bring. A community like ours, which is a community purely by reason of tradition, can only be strengthened by pressure from without. For today every Jew feels that to be a Jew means to bear a serious responsibility not only to his own community, but also toward humanity. To be a Jew, after all, means first of all, to acknowledge and follow in practice those fundamentals in humaneness laid down in the Bible—fundamentals without which no sound and happy community of men can exist.

We meet today because of our concern for the development of Palestine. In this hour one thing, above all, must be emphasized: Judaism owes a great debt of gratitude to Zionism. The Zionist movement has revived among Jews the sense of community. It has performed productive work surpassing all the expectations any one could entertain. This productive work in Palestine, to which self-sacrificing Jews throughout the world have contributed, has saved a large number of our brethren from direst need. In particular, it has been possible to lead a not inconsiderable part of our youth toward a life of joyous and creative work.

Now the fateful disease of our time—exaggerated nationalism, borne up by blind hatred—has brought our work in Palestine to a most difficult stage. Fields cultivated by day must have armed protection at night against fanatical Arab outlaws. All economic life suffers from insecurity. The spirit of enterprise languishes and a certain measure of unemployment (modest when measured by American standards) has made its appearance.

The solidarity and confidence with which our brethren in Palestine face these difficulties deserve our admiration. Voluntary contributions by those still employed keep the unemployed above water. Spirits remain high, in the conviction that reason and calm will ultimately reassert themselves. Everyone knows that the riots are artificially fomented by those directly interested in embarrassing not only ourselves but especially England. Everyone knows that banditry would cease if foreign subsidies were withdrawn.

Our brethren in other countries, however, are in no way behind those in Palestine. They, too, will not lose heart but will resolutely and firmly stand behind the common work. This goes without saying.

Just one more personal word on the question of partition. I should much rather see reasonable agreement with the Arabs on the basis of living together in peace than the creation of a Jewish state. Apart from practical consideration, my awareness of the essential nature of Judaism resists the idea of a Jewish state with borders, an army, and a measure of temporal power no matter how modest. I am afraid of the inner damage Judaism will sustain—especially from the development of a narrow nationalism within our own ranks, against which we have already had to fight strongly, even without a Jewish state. We are no longer the Jews of the Maccabee period. A return to a nation in the political sense of the word would be equivalent to turning away from the spiritualization of our community which we owe to the genius of our prophets. If external necessity should after all compel us to assume this burden, let us bear it with tact and patience.

One more word on the present psychological attitude of the world at large, upon which our Jewish destiny also depends. Anti-Semitism has always been the cheapest means employed by selfish minorities for deceiving the people. A tyranny based on such deception and maintained by terror must inevitably perish from the poison it generates within itself. For the pressure of accumulated injustice strengthens those moral forces in man which lead to a liberation and purification of public life. May our community through its suffering and its work contribute toward the release of those liberating forces.

53

To the Heroes of the Battle of the Warsaw Ghetto

THEY FOUGHT AND DIED as members of the Jewish nation, in the struggle against organized bands of German murderers. To us these sacrifices are a strengthening of the bond between us, the Jews of all the countries. We strive to be one in suffering and in the effort to achieve a better human society, that society which our prophets have so clearly and forcibly set before us as a goal.

The Germans as an entire people are responsible for these mass murders and must be punished as a people if there is justice in the world and if the consciousness of collective responsibility in the nations is not to perish from the earth entirely. Behind the Nazi party stands the German people, who elected Hitler after he had in his book and in his speeches made his shameful intentions clear beyond the possibility of misunderstanding. The Germans are the only people who have not made any serious attempt of counter-action leading to the protection of the innocently persecuted. When they are entirely defeated and begin to lament over their fate, we must not let ourselves be deceived again, but keep in mind that they deliberately used the humanity of others to make preparation for their last and most grievous crime against humanity.

54

Before the Monument to the Martyred Jews of the Warsaw Ghetto

THE MONUMENT BEFORE WHICH you have gathered today was built to stand as a concrete symbol of our grief over the irreparable loss our martyred Jewish nation has suffered. It shall also serve as a reminder for us who have survived to remain loyal to our people and to the moral principles cherished by our fathers. Only through such loyalty may we hope to survive this age of moral decay.

The more cruel the wrong that men commit against an individual or a people, the deeper their hatred and contempt for their victim. Conceit and false pride on the part of a nation prevent the rise of remorse for its crime. Those who have had no part in the crime, however, have no sympathy for the sufferings of the innocent victims of persecution and no awareness of human solidarity. That is why the remnants of European Jewry are languishing in concentration camps and the sparsely populated lands of this earth close their gates against them. Even our right, so solemnly pledged, to a national homeland in Palestine is being betrayed. In this era of moral degradation in which we live the voice of justice no longer has any power over men.

Let us clearly recognize and never forget this: That mutual cooperation and the furtherance of living ties between the Jews of all lands is our sole physical and moral protection in the present situation. But for the future our hope lies in overcoming the general moral abasement which today gravely menaces the very existence of mankind. Let us labor with all our powers, however feeble, to the end that mankind recover from its present moral degradation and gain a new vitality and a new strength in its striving for right and justice as well as for a harmonious society.

55

The Calling of the Jews

THIS IS A TIME when there seems to be a particular need for men of philosophical persuasion—that is to say, friends of wisdom and truth—to join together. For while it is true that our time has accumulated more knowledge than any earlier age, that love of truth and insight which lent wings to the spirit of the Renaissance has grown cold, giving way to sober specialization rooted in the material spheres of society rather than in the spiritual. But groups such as this one are devoted solely to spiritual aims.

In centuries past Judaism clung exclusively to its moral and spiritual tradition. Its teachers were its only leaders. But with adaptation to a larger social whole this spiritual orientation has receded into the background, though even today the Jewish people owe to it their apparently indestructible vigor. If we are to preserve that vigor for the benefit of mankind, we must hold to that spiritual orientation toward life.

The Dance about the Golden Calf was not merely a legendary episode in the history of our forefathers—an episode that seems to me in its simplicity more innocent than that total adherence to material and selfish goals threatening Judaism in our own days. At this time a union of those who rally to the spiritual heritage of our people has supreme justification. This is all the more true for a group that is free of all historical and national narrowness. We Jews should be and remain the carriers and patrons of spiritual values. But we should also always be aware of the fact that these spiritual values are and always have been the common goal of all mankind.

56

Moses Maimonides

THERE IS SOMETHING SUBLIME in the spectacle of men joining together in a spirit of harmony to honor the memory of a man whose life and work lie seven centuries in the past. This feeling is accentuated all the more sharply at a time in which passion and strife tend more than usually to obscure the influence of reasoned thought and balanced justice. In the bustle of everyday life our view grows clouded with desire and passion, and the voice of reason and justice is almost inaudible in the hubbub of the struggle of all against all. But the ferment of those times long past has long since been stilled, and scarcely more is left of it than the memory of those few who exerted a crucial and fruitful influence on their contemporaries and thus on later generations as well. Such a man was Maimonides.

Once the Teutonic barbarians had destroyed Europe’s ancient culture, a new and finer cultural life slowly began to flow from two sources that had somehow escaped being altogether buried in the general havoc—the Jewish Bible and Greek philosophy and art. The union of these two sources, so different one from the other, marks the beginning of our present cultural epoch, and from that union, directly or indirectly, has sprung all that makes up the true values of our present-day life.

Maimonides was one of those strong personalities who by their writings and their human endeavors helped to bring about that synthesis, thus paving the way for later developments. Just how this happened will be related to us tonight by friends whose studies have come closer than I to the heart of Maimonides’ lifework and the history of the European mind.

May this hour of grateful remembrance serve to strengthen within us the love and esteem in which we hold the treasures of our culture, gained in such bitter struggle. Our fight to preserve those treasures against the present powers of darkness and barbarism cannot then but carry the day.

57

Stephen Wise

AMONG ALL THOSE WHOM I have personally met who have labored in the cause of justice and in the interest of the hard-pressed Jewish people, only a few were at all times selfless—but there was no one who gave his love and energy with such consuming devotion as Stephen Wise. All his life he has been a fighter for the cause of Zionism to which the memory of his ceaseless activities will be bound for ever. He has walked the thorny paths of the true prophet, at all times disdaining sordid compromise and never bending the knee to those in power. By relentlessly exposing the weakness and imperfections both in our own ranks and in the larger political arena of the non-Jewish world, he has made great and lasting contributions wherever he has gone. There are those who do not love him, but there is no one who has ever denied him recognition and respect, for everybody knows that behind the enormous labors of this man there has always been the passionate desire to make mankind better and happier.

58

To the University of Jerusalem

THE LITTLE THAT I could do, in a long life favored by external circumstances to deepen our physical knowledge, has brought me so much praise that for a long time I have felt rather more embarrassed than elated. But from you there comes a token of esteem that fills me with pure joy—joy about the great deeds that our Jewish people have accomplished within a few generations, under exceptionally difficult conditions, by itself alone, through boundless courage and immeasurable sacrifices. The University which twenty-seven years ago was nothing but a dream and a faint hope, this University is today a living thing, a home of free learning and teaching and happy brotherly work. There it is, on the soil that our people have liberated under great hardships; there it is, a spiritual center of a flourishing and buoyant community whose accomplishments have finally met with the universal recognition they deserved.

In this last period of the fulfilment of our dreams there was but one thing that weighed heavily upon me: the fact that we were compelled by the adversities of our situation to assert our rights through force of arms; it was the only way to avert complete annihilation. The wisdom and moderation the leaders of the new state have shown gives me confidence, however, that gradually relations will be established with the Arab people which are based on fruitful cooperation and mutual respect and trust. For this is the only means through which both peoples can attain true independence from the outside world.

59

The American Council for Judaism

I AM VERY happy indeed to hear that the platform for which the American Council for Judaism stands is meeting with strong opposition. This organization appears to me to be nothing more than a pitiable attempt to obtain favor and toleration from our enemies by betraying true Jewish ideals and by mimicking those who claim to stand for 100 per cent Americanism. I believe this method to be both undignified and ineffective. Our opponents are bound to view it with disdain and even with contempt, and in my opinion justly. He who is untrue to his own cause cannot command the respect of others. Apart from these considerations, the movement in question is a fairly exact copy of the Zentralverein Deutscher Staatsbürger Jüdischen Glaubens (“Central Association of German Citizens of Jewish Faith”) of unhappy memory, which in the days of our crucial need showed itself utterly impotent and corroded the Jewish group by undermining that inner certitude by which alone our Jewish people could have overcome the trials of this difficult age.

60

The Jews of Israel

THERE IS NO PROBLEM of such overwhelming importance to us Jews as consolidating that which has been accomplished in Israel with amazing energy and an unequalled willingness for sacrifice. May the joy and admiration that fill us when we think of all that this small group of energetic and thoughtful people has achieved give us the strength to accept the great responsibility which the present situation has placed upon us.

When appraising the achievement, however, let us not lose sight of the cause to be served by this achievement: rescue of our endangered brethren, dispersed in many lands, by uniting them in Israel; creation of a community which conforms as closely as possible to the ethical ideals of our people as they have been formed in the course of a long history.

One of these ideals is peace, based on understanding and self-restraint, and not on violence. If we are imbued with this ideal, our joy becomes somewhat mingled with sadness, because our relations with the Arabs are far from this ideal at the present time. It may well be that we would have reached this ideal, had we been permitted to work out, undisturbed by others, our relations with our neighbors, for we want peace and we realize that our future development depends on peace.

It was much less our own fault or that of our neighbors than of the Mandatory Power, that we did not achieve an undivided Palestine in which Jews and Arabs would live as equals, free, in peace. If one nation dominates other nations, as was the case in the British Mandate over Palestine, she can hardly avoid following the notorious device of Divide et Impera. In plain language this means: create discord among the governed people so they will not unite in order to shake off the yoke imposed upon them. Well, the yoke has been removed, but the seed of dissension has borne fruit and may still do harm for some time to come—let us hope not for too long.

The Jews of Palestine did not fight for political independence for its own sake, but they fought to achieve free immigration for the Jews of many countries where their very existence was in danger; free immigration also for all those who were longing for a life among their own. It is no exaggeration to say that they fought to make possible a sacrifice perhaps unique in history.

I do not speak of the loss in lives and property fighting an opponent who was numerically far superior, nor do I mean the exhausting toil which is the pioneer’s lot in a neglected arid country. I am thinking of the additional sacrifice that a population living under such conditions has to make in order to receive, in the course of eighteen months, an influx of immigrants which comprise more than one third of the total Jewish population of the country. In order to realize what this means you have only to visualize a comparable feat of the American Jews. Let us assume there were no laws limiting the immigration into the United States; imagine that the Jews of this country volunteered to receive more than one million Jews from other countries in the course of one year and a half, to take care of them, and to integrate them into the economy of this country. This would be a tremendous achievement, but still very far from the achievement of our brethren in Israel. For the United States is a big, fertile country, sparsely populated with a high living standard and a highly developed productive capacity, not to compare with small Jewish Palestine whose inhabitants, even without the additional burden of mass immigration, lead a hard and frugal life, still threatened by enemy attacks. Think of the privations and personal sacrifices which this voluntary act of brotherly love means for the Jews of Israel.

The economic means of the Jewish Community in Israel do not suffice to bring this tremendous enterprise to a successful end. For a hundred thousand out of more than three hundred thousand persons who immigrated to Israel since May 1948 no homes or work could be made available. They had to be concentrated in improvised camps under conditions which are a disgrace to all of us.

It must not happen that this magnificent work breaks down because the Jews of this country do not help sufficiently or quickly enough. Here, to my mind, is a precious gift with which all Jews have been presented: the opportunity to take an active part in this wonderful task.