Chapters on Jewish Literature
PREFACE
These twenty-five short chapters on Jewish Literature open with the fall of Jerusalem in the year 70 of the current era, and end with the death of Moses Mendelssohn in 1786. Thus the period covered extends over more than seventeen centuries. Yet, long as this period is, it is too brief. To do justice to the literature of Judaism even in outline, it is clearly necessary to include the Bible, the Apocrypha, and the writings of Alexandrian Jews, such as Philo. Only by such an inclusion can the genius of the Hebrew people be traced from its early manifestations through its inspired prime to its brilliant after-glow in the centuries with which this little volume deals.
One special reason has induced me to limit this book to the scope indicated above. The Bible has been treated in England and America in a variety of excellent text-books written by and for Jews and Jewesses. It seemed to me very doubtful whether the time is, or ever will be, ripe for dealing with the Scriptures from the purely literary stand-point in teaching young students. But this is the stand-point of this volume. Thus I have refrained from including the Bible, because, on the one hand, I felt that I could not deal with it as I have tried to deal with the rest of Hebrew literature, and because, on the other hand, there was no necessity for me to attempt to add to the books already in use. The sections to which I have restricted myself are only rarely taught to young students in a consecutive manner, except in so far as they fall within the range of lessons on Jewish History. It was strongly urged on me by a friend of great experience and knowledge, that a small text-book on later Jewish Literature was likely to be found useful both for home and school use. Such a book might encourage the elementary study of Jewish literature in a wider circle than has hitherto been reached. Hence this book has been compiled with the definite aim of providing an elementary manual. It will be seen that both in the inclusions and exclusions the author has followed a line of his own, but he lays no claim to originality. The book is simply designed as a manual for those who may wish to master some of the leading characteristics of the subject, without burdening themselves with too many details and dates.
This consideration has in part determined also the method of the book. In presenting an outline of Jewish literature three plans are possible. One can divide the subject according to Periods. Starting with the Rabbinic Age and closing with the activity of the earlier Gaonim, or Persian Rabbis, the First Period would carry us to the eighth or the ninth century. A well-marked Second Period is that of the Arabic-Spanish writers, a period which would extend from the ninth to the fifteenth century. From the sixteenth to the eighteenth century forms a Third Period with distinct characteristics. Finally, the career of Mendelssohn marks the definite beginning of the Modern Period. Such a grouping of the facts presents many advantages, but it somewhat obscures the varying conditions prevalent at one and the same time in different countries where the Jews were settled. Hence some writers have preferred to arrange the material under the different Countries. It is quite possible to draw a map of the world's civilization by merely marking the successive places in which Jewish literature has fixed its head-quarters. But, on the other hand, such a method of classification has the disadvantage that it leads to much overlapping. For long intervals together, it is impossible to separate Italy from Spain, France from Germany, Persia from Egypt, Constantinople from Amsterdam. This has induced other writers to propose a third method and to trace Influences, to indicate that, whereas Rabbinism may be termed the native product of the Jewish genius, the scientific, poetical, and philosophical tendencies of Jewish writers in the Middle Ages were due to the interaction of external and internal forces. Further, in this arrangement, the Ghetto period would have a place assigned to it as such, for it would again mark the almost complete sway of purely Jewish forces in Jewish literature. Adopting this classification, we should have a wave of Jewish impulse, swollen by the accretion of foreign waters, once more breaking on a Jewish strand, with its contents in something like the same condition in which they left the original spring. All these three methods are true, and this has impelled me to refuse to follow any one of them to the exclusion of the other two. I have tried to trace influences, to observe periods, to distinguish countries. I have also tried to derive color and vividness by selecting prominent personalities round which to group whole cycles of facts. Thus, some of the chapters bear the names of famous men, others are entitled from periods, others from countries, and yet others are named from the general currents of European thought. In all this my aim has been very modest. I have done little in the way of literary criticism, but I felt that a dry collection of names and dates was the very thing I had to avoid. I need not say that I have done my best to ensure accuracy in my statements by referring to the best authorities known to me on each division of the subject. To name the works to which I am indebted would need a list of many of the best-known products of recent Continental and American scholarship. At the end of every chapter I have, however, given references to some English works and essays. Graetz is cited in the English translation published by the Jewish Publication Society of America. The figures in brackets refer to the edition published in London. The American and the English editions of S. Schechter's "Studies in Judaism" are similarly referred to.
Of one thing I am confident. No presentation of the facts, however bald and inadequate it be, can obscure the truth that this little book deals with a great and an inspiring literature. It is possible to question whether the books of great Jews always belonged to the great books of the world. There may have been, and there were, greater legalists than Rashi, greater poets than Jehuda Halevi, greater philosophers than Maimonides, greater moralists than Bachya. But there has been no greater literature than that which these and numerous other Jews represent.
Rabbinism was a sequel to the Bible, and if like all sequels it was unequal to its original, it nevertheless shared its greatness. The works of all Jews up to the modern period were the sequel to this sequel. Through them all may be detected the unifying principle that literature in its truest sense includes life itself; that intellect is the handmaid to conscience; and that the best books are those which best teach men how to live. This underlying unity gave more harmony to Jewish literature than is possessed by many literatures more distinctively national. The maxim, "Righteousness delivers from death," applies to books as well as to men. A literature whose consistent theme is Righteousness is immortal. On the very day on which Jerusalem fell, this theory of the interconnection between literature and life became the fixed principle of Jewish thought, and it ceased to hold undisputed sway only in the age of Mendelssohn. It was in the "Vineyard" of Jamnia that the theory received its firm foundation. A starting-point for this volume will therefore be sought in the meeting-place in which the Rabbis, exiled from the Holy City, found a new fatherland in the Book of books.
CHAPTER I
THE "VINEYARD" AT JAMNIA
Schools at Jamnia, Lydda, Usha, and Sepphoris.—The Tannaim compile the Mishnah.—Jochanan, Akiba, Meir, Judah.—Aquila.
The story of Jewish literature, after the destruction of the Temple at Jerusalem in the year 70 of the Christian era, centres round the city of Jamnia. Jamnia, or Jabneh, lay near the sea, beautifully situated on the slopes of a gentle hill in the lowlands, about twenty-eight miles from the capital. When Vespasian was advancing to the siege of Jerusalem, he occupied Jamnia, and thither the Jewish Synhedrion, or Great Council, transferred itself when Jerusalem fell. A college existed there already, but Jamnia then became the head-quarters of Jewish learning, and retained that position till the year 135. At that date the learned circle moved further north, to Galilee, and, besides the famous school at Lydda in Judea, others were founded in Tiberias, Usha, and Sepphoris.
The real founder of the College at Jamnia was Jochanan, the son of Zakkai, called "the father of wisdom." Like the Greek philosophers who taught their pupils in the gardens of the "Academy" at Athens, the Rabbis may have lectured to their students in a "Vineyard" at Jamnia. Possibly the term "Vineyard" was only a metaphor applied to the meeting-place of the Wise at Jamnia, but, at all events, the result of these pleasant intellectual gatherings was the Rabbinical literature. Jochanan himself was a typical Rabbi. For a great part of his life he followed a mercantile pursuit, and earned his bread by manual labor. His originality as a teacher lay in his perception that Judaism could survive the loss of its national centre. He felt that "charity and the love of men may replace the sacrifices." He would have preferred his brethren to submit to