'

"

and

Zionism

the

Religion
By
F.S.

Spiers

Jewish

UNIVERSITY

OF CALIFORNIA

ilONIST

PAMPHLETS
EDITED

:.

8ACHER,

LEON

BY

SIMON

and

S. LANDMAN.

ionism and

Jewish

the

Religio

BY

F.

(First

Printed

Published
London

Bureau:

SPIERS.

S.

by

1915"

Reprinted,

Zionist

th*

Empira House,

175,

March,

1918).

Organisation,
Piccadilly,London,

1918.

[Price 2d., Post Free.]

W.

1.

Zionism and the JewishReligion.

the very fundamentals
that the two are
^theJewishreligion
is clear from

IT
"o

tor
"together,

claims

each

separate individuality ot

that

of both

Zionism

Jpwjffhpeople has

trig

its own^whlch

eack

in its own

desires to preserve ; they differ only in layingstress on

"phases of this individuality. The unit of Zionism

"

JewTslipeople,and

the

and

indissolubly r.onner.fpd

way

different
is the

characteristic possession of the

most

tionship
Jewish people is Judaism or the Jewish religion.
JThe relais so
natural, simple and obvious that it is in a high
degreesurprisingthat it should be so strangelymisunderstood
by many who claim to speak for each, and it will be of some
interest to

consider the

of this

cause

which
misunderstanding,

and
to
greatly harmful both to Zionism
Judaism,,
who
think
Zionism
producing incomplete Zionists,
possible
think Judaism
without Judaism, and incomplete Jews, who
possibledeprived of its historic national foundations. A minor
^T c ause of the misunderstandingmay be traced to the)
statement
has been

^spf Zionism which was formulated at the

known
as the Basle
Programme
j^ usually
in
for the Jewish people a home
create

first Zionist
"

Zionism

Congress,
strives

to

legalguarantees." / But

p^^programme

and

is not

this
and

Palestine

merely
pretend to be

statement

does

not

secured

by

embodies
a

"

definition

fundamental.
something far more
for the widespread misThere
is,however, a deeper cause
.^ understanding as to the true relations that exist between
\"

of Zionism, which

Zionism

and

is

Judaism,a

cause

that is

on

of Judaism and
in the very nature
on
cX^from the historic circumstances of the

"confusion will be avoided

X*

preciselyis meant

if we

make

the

one

the

other

hand

inherent

hand

arises

Jewish people.

ourselves

clear

as

to

Much
what

"

by the phrase Jewish religion."Analogies

"

"religion by non-Jews are liable to

^! be seriouslymisleading,because from the current
non-Jewish
is usuallyconveyed,/
at all that which
L standpoint Judaism is not
a
religion." In this popular sense
by the words
religionis
be a very
not
an
though it may
integraland necessary
of
it
is
which
desirable
into or is
enters
life,
something
part
less complete without
it. The
added
to life,already more
or
of
certain
life,say, of an ordinary Englishman is made
up
communal
activities
:
personal,family, and
exercisingthe
with the

use

of the word

"

"

"

224928

functions of

normal

living,
rearinga family,
followinga calling,
and
intercourse,political
perhaps,
activity
participation,

social
in

some

be

intellectual
Christian

observe

certain

should

artistic interests.

is, have

that

certain

In

religiousbeliefs

which,
religiouspractices,

influence his life,

but

without

addition,he

to

which

may

and

and
be sure, may
still be a
he can

a
complete and even
high type of Englishman. In other
and nationality
distinct entities ; they may
words, religion
are
be concurrent
and
interwoven, they may profoundlyreact on

another, but they yet remain

one
so
^

or

in

Here

Judaism.

separate aspects of life.

religionand

and
life,
religion

Not

nationality,

which
is an
we
identical,and their identity,
as
outcome,
shall see
be
later, of the Jewish conception of life,must
of
result
a
as
accepted as a definite historic truth,explicable

are

definite historic
These

causes.

be summed
in the statement
up briefly
may
that although in ancient
Semitic
Israel,as in other primitive

-,

causes

if not completely,
peoples,the conception of God was largely,
the
of
the
national,
broadening
conception to a universalistic
God-idea
took place side by side and
keeping pace with the
the national life
As
growth of the national consciousness.
expanded, so its religiousbasis expanded, and to this day the
have remained
two
The external position
and indivisible.
one
of religion
in the modern
Christian
European state, if largely
from the personal,
of Christianity,
individualistic nature
arising
less be ascribed to the fact that the change from belief
must
no
in the primitivenative gods to Christianity
artificial
an
was
and
natural
of growth ; the people of
not
a
one,
process
Europe took over
bodily from another peoplea universal God

whom

their

with them
the
line

fathers had

from

not

who

known,

had

the childhood

line of national

of their race, and

development ceased to run

not

grown

up

in consequence
to the
parallel

of

religious development, and religionbecame, as it

of
remains
to-day, a thing separate and apart, a matter
of
individual
the
no
longer an
concern,
inseparablepart
national
consciousness.
Wellhausen
has said truly that the
foundation
of its national
which
Israel's sense
unity
upon
rested
in the
This
so
was
was
religiousin its character.
beginningand throughout all the ages of Jewish history,and
it is true now
as
always. Judaism, then, is no "religion" in
the non-Jewish sense
of life of
of life,the way
; it is a way
the Jewish people,expressiveof and inspiredby a particular
In this sense
it has a
conception of God.
religious basis,
"

"

but

the basis is

from
inseparable

the indissoluble combination

When

soil, its

the
way

the structure,
of the two.

Jewish peoplelived
of

life,its Judaism,

national
was

Judaism

and
life

on

complete

its
and

is

own

self-

of

the formation

to

complete
was
homogeneous.
lacked

never

to

nationalistic

it
itself,

in

the

one

was

era

was

usually
of the
tinued
con-

life that

was

Jewish, and
entirely

part of the

centres
spiritual

more

is not

emancipation, Jews

was

great

What

life,for it

life that

For

or

of

for

necessary

after the destruction

centuries

is that for many

Jewish State, indeed up

elements

healthylife.

whole,

realised

live

all the

it included

contained, because

period, too,

the

"

it
it

Patriarchate

Palestine,the Prince of the Captivityand

of learningin
of Babylonia, the great centres
the schools
from
Spain, North Africa, France, and the Rhineland, centres
of

the schools

and

guidance and lightspread

welding the separate units of the
people. True, this life,complete as

which

national

life in the fullest

of

larger elements

the

It

produce.

was

life ; in the end it was

it was
always, because
motive

that

in

itself,
was

into

one

not

questionis sometimes
essential to Judaism,that none

even

stunted

national

Jewish and

But

it

all,inspiring
every

asked

is

why

of the great

it,if Zionism

is

Jewish teachers

of the past have laid down

as
an
obligationbinding upon
of
the
national
sentiment
fostering
Jews the duty
establish

endeavouring to
sentiment

in Palestine

urged

tacitlyimplied.

was

embrace

not

inconceivable.

been

Tur*

and

treat

to

total life of

the

the

as

the

It is true
Aruch\

Shulchan

and

by

answer

the Rabbis
which

Jewish people would

later

the

of

the nationalistic

Judaism

that

accepted,and

the restricted

norm,

the

them

To

the

above

In Judaism as understood
will be apparent.
thecodifiers of the middle ages
the Talmud
or

element

all

realisation of that

the

the considerations

From

act.

The

so

was

Judaism embraced

guiding every

and

Israel

in later times
life.

Ghetto

it

Diaspora,

of

House

of the term, for it lacked some

of growth can
only freedom

sense

restricted and

whole

the

over

did
have

Codes, the

even

Jewish life of their

appeared
day ; but

great code of Maimonides,

included
treated the laws
and

established
and

in

part of the Torah.t

essential

would

be

itself,
following the Talmud
regulating the Jewish State
Palestine (Hilchoth Melachini) as an
integral

for

the

long

when

even

code

was

the

the

was

compiled

land

all its

by

to

K. Jacob b. Ashtrin
consisting of a text

page

than

loss of
where

the
home

Judaism

lived

Jewish life,

life,the nationalistic aspect

narrow

16th century
Isserles.
by K, Moses
definition
of this term,
see

Torah

depth.

Jewish people

ipso facto implied,and

of Jewish law
of the
compilation

annotations
I For

as

that life

Judaism
*

then

it the

Rabbis, greater

Jewish people was

be lived in all its fulness and

So

of

the

to

if without

(galuth ha-Shechinah), of

Judaism

could

To

incomplete.

calamityof exile

as

16.

state

the

by

14th
K.

it in
century.
Caro

Joseph

so

many

and

running

words

unnecessary
Shulchan
Arnch

the

open

in

believe

even

says,
there

is

necessityto

that have
"

require us

being since

into

come

to

when

conditions

new

emancipation that

of

era

Jews

asserted

It is the

the

to

Schechter

Dr

be

to

and
positively

assert

to

now

only

Caro

Joseph

Beliefs,as

them.

assert

R.

injunction to

an

God.

beliefs,have

essential

for

was

with
of

existence

the

it

as

as

was

and

emphasise

to

energisethe nationalistic aspect of Judaism. For

It means
that
to the Jew ?
emancipation mean

what

does

the

larger

lead, full particinew

permit
pation
in all the activities of the life surrounding him, cannot

life which

him

conditions

the

to

in truth for a time be

completelyJewish. His life may
inspiredby and permeated with Jewish ideals,but unless there
is going to be an
extremely powerful back-pullto hold him
attached
to the
Jewish force-centre,the emancipated Jew
must
yieldin the end to the attractions of other great cultures
be

life-forces ; at the best he will be bound

to live something
double
life,attempting to follow simultaneouslytwo

and
^

of

different ideals

life,all the historic

Jewish home
will

by

one

them

with

thought

must

Rabbis

tell

of

make

it

that God

us

of

of

are

fast

disappearing

the

last

shreds

her

of

dream

the

mount

which

could

only be projectedinto
of

born

duty
brought with

that to strive for

every

upon

it the

far-distant

Jew?

dangers of

by

which

in

and

regain into

we
can
aright,
our
destiny,can

which

destruction.
*

The

Rabbis

who

There
taught

when

If

of

the

betokened
then

could

in Palestine

the

was

emancipation has at first

slaveryhidden
spiritual
it has

which, if we
own

the

hands

least

at

beneath

given us

only

choose

the

determination

to

use

Jewish soul the largerfreedom

emancipation is a lure to ultimate
political

win

mere
"

our

Lord

future,to hope

have
How

home

dazzlinglightof physicalfreedom,

that freedom

that

ideal the realisation

despair.

uncontrolled

teach

incumbent

without

itself

the

of

mountains,

present would

in the immediate

Halachists*

it

ill without

way
ages the
daughters from

House

the

Torah

of

Jewish

middle

and

sons

of

the
top of the
upon
will go forth from Zion, was
an

the

of

an

the

In

established

madness

and

"

creates

never

oppression.

callingback

Zion

afar, the

for which

holy
sanctity

unity and

If

cure.

times

impossible in
dream

of

emancipationcontains within
conditions
decay for Judaism, it no less creates
possible for Judaism to rejuvenate itself in a

first creatingits
seeds

end

the

feeling.

and

The

the

in

go

abandon

and

Sabbath,

the

bonds

disappear they

one

succumb

dietary law?,

entirely.The

Judaism

will

he

the worst

; at

for the

is

no

freedom

practical Jewish

law.

except

the

Torah,"

say

; the freedom

the Rabbis
in

where

in

find

to

Judaism

highestpossibilities
the will of God; and this we
Jews can
free Jewish community
in Palestine,

with

harmony

look

only

of the soul to realise its

will have

the

from

best it has absorbed

while
opportunity,

the
utilising

itself out

ouside, to work

in its

own

freely,
unimpeded.
of realisingthe larger
This possibility
^nationalism is the
the Jewish people. That all
Zionism
makes
offer which
to
jews can or will avalTthemselves of the opportunityto live a
to
complete Jewish life is not to be expected,perhaps not even
there
desired.
but
be
A
a
be,
munity
comDiaspora
always must
way

of

full

Jews livinga

in Palestine

Judaism

will influence

in the furthest corners

of
good the scattered communities
the globe, co-ordinating,vivifying,
fThus Zionism
inspiring,
will be solved
indicates the lines along which
what
has been
for the past century the outstanding problem of practical
substitute for the central
Judaism the provision of some

for

"

authorities

in

which

times

past fixed

the

of

norm

occurringin obedience

practice. Now

Jewish

to the national

changes
practiceslike those of Judaism, which express
a national
principleand reflect the national spirit,must be
trarily
made
by the people, and not, as is too often assumed, arbiimposed by authority. The function therefore of a
central authorityis not, as a rule, to institute changes in law

requirementsin

rather to standarise and

but
practice,

and

present observance

future stable

and

codify,as

development,?uch changes

have

established
alreadybecome generally
conditions
have become
and
or
requirements,
as

basis for

as

result of

new

in the

necessary

The
Judaism as a whole.
people legislate
; the
what
in Heaven
legislators
merely record ;
they confirmed
had been accepted by Israel on
In ages
earth.""
past such
interests

of

"

central
the

authorities

Talmudical

it is

case

as

Court)

or

standard

the

have,

of its varieties:

cities

thy gods, O

central

or

of any
any
Beth

that

"according
Judah." It will

in any
in
authority can
Din

(Rabbinical

And

Talmud

Megillali 7a.

yet

perishthrough
number

some

the very
of thy

to

the

be

the function

and emit the

settlement in Palestine to create
influence that is essential if Judaism is to remain one
*

violent

avail,and

by.

gone

it will

generation.

of too

state

eminence,
pre-

whose

Arnch,
their

Israel of

that

sway

acknowledged

the Shnlchan
in

in times

multitude
are

the

believe

to

wielded
must

of

perhaps
authorityto be

exercise

Judaism

of

is

central

Code

Sanhedrin, the Patriarchate,

Rabbis

accepted by

moment

impossible

times

modern

the

the authors

been

the

Judaism
for
instability
at

been

Schools, and

such

authorityhas

have

of the

unifying
and

to

livingin face

remain

has

is

been

given in

now

Zionism

be

its

Jewish people

people
Zionism
group
called

had

"national

of the

and

life.

ideal

unity

for

that

well

it

Palestine.

as

meaning.
the

It

well

as

by

the first
of the

manifestations
to

as

the

connection

in
signifies

reference

has

of

history,

is meant

in this

used

be

to

this group

material

as

of

them

future
spiritual

underlies

Further,

Jewish

Jewish people in

unit. \ What

seperate
twofold

of the

soil of

the

the fact

Jewish ideals"

ideal has

every Jew owes

It is
idea.
an

than

ideals, that the

therefore

as

which

historyentitles

secondly on

placeany principlewhich
national

Judaism

more

in

spiritual
historyas

they hope

national

subject

our

the fact of the existence

common

common

existence

mere

duty

this

first on

whose

possesses

that

It

unity, centred

people,and

phrase

degree

expressionof the unity

ness,
origin,history,consciousis the expressionof Jewish

something

is founded

of persons

fact have
for

the

as

common

translate

real

then

persons

and

it is

to

attempt
into

and

is the
its corollary

and

people,j But

the

Zionism

ideals.

and
aspirations,

also

of

generalsurvey

regarded
"

his

in

and

way

them.

may

collectivism

the above

ideas of

relation between

to

by any other means.

clear for a somewhat
closer consideration

road

of the fundamental

of the

in

of

inconceivable

seem

The
than

forces
centrifugal
disintegrating,

it will effect this end

and
life,

modern
that

of the

conscious

the

into practice,
to live up to what
attempts to put such principles
they imply in every act of the individual and national life. In
the

of the

case

principleof

national

life, which

characteristic manifestation

fundamental

the

Jewish people

of the

is

underlying
from

absent

never

any

if

which

and
Jewish spirit,

without

""

"

an
a
ignored leaves Jewish history without
meaning,
belief
the
in
is
a particularconception
intelligible
background,
of
of the
the
relation
a
of God,
particular conception
into
it a
translation
with
Jewish people to God, and
practice of all that is implied by these conceptions. The
and
its application
in the life of the Jewish people
principle
constitute
together
Judaism. Thus the relation of Zionism to

Judaism

is the relation of framework

Zionism

forma

that

states

to

of material

content,

form
Jews collectively

national

territorial basis ; that there exists a

which
is to stimulate
its purpose
and
spirit,

Judaism

tells

without

even

the

of

are

us

life of

itself in the
nterests

confined

Judaism, is

only

what

this
the
to

Jewish people.\ A
the Jewish people,to

true

Zionist

in substance

and

not

the end.

The

worth

and

in

is

; he

in
spirit,

value

of

nation,

Jewish
utilise.\

it expresses
Zionist
whose

how

and
spiritsignifies

no

to

the

exclusion

materialist,believing
the

nation

and

means
are

not

not

in its

mere

in

it

existence, but in what

as

nation

values,its outlook

its cultural

for and

stands

life ; and

on

the

produces,
teristic
charac-

most

precious possession of the Jewish people is

the Jewish people conceive
of
to be the ways
Judaism
God, what the Jewish people regard as the rightway of life.
affect to ignoreJudaism must
Those
Zionists who
not forget
nationalism
which
is all they desire to
that narrow
that even
cultivate is only possiblein our time because of those elements
have directly
fostered and
in the traditional Jewish life which
national
historic
and
the
consciousness.
sense
kept alive the
and

what

"

not

have

would

Where
that

ceased

celebrate

Service, in

among

by

year

which

; were

never

bread

and

ineradicable

an

born

it not

since the destruction

thousand

have

ended

in them

them

saw

it

nationalism, were

unleavened

by

that burned

way

nations

the

this

even

existence
political

year

impression,the day
nation

now

since their

Jews
to

Seder

been

into

world

the

that

the

two
during
have
Temple they

of the

years
for its loss,and daily
ceased
to recall their past, mourn
never
of that
bury the very memory
pray for a future that should
it not
calamity in the gloriesof a restored national life ; were
the

that

kept alive

has

Synagogue

the

national

tongue, and

the national
ideals and
the national
study of the Torah
?
be
that
these
selves
themIt may
hope
urged
very practicesare
expressionsof that national spirit,and that to claim
they have kept alive the national feelingis to confuse the
the

with

cause

the effect.

expressionwould
had

it

the national

have

further

the

endured

life

founded,

was

belief that all had

of Israel and

the Father

is it conceivable
of

for the bed-rock

been

not

But

consideration

had

to be

arises,and

long
religiousfaith

it

not

borne

the Author

that any national

of the exile
agony

been
for

of all he

which

on

for the

the

querable
uncon-

love of God,

held

dear

that is vital.

Apart
theory that the traditional Jewish mode
of life is an outcome
of the Jewish national spirit,
have the
we
fact that this life has succeeded,
the
by immersing
Jewish
of
its
in
in
environment
warding off
people a protective
own,
alien ideals and
hostile cultures
that would
assuredly have
into too
destroyed both Jews and Judaism had they come
altogetherfrom

intimate

if

national

desire

this

Judaism,but

too

the

with

contact

Diaspora are
dangers that

one

no

them.

longer liable

would

be not

centre

were

centre

not

because

Are

we

to

hurt

in the

sure

from

that

we

these

in the

dangers,

diminished

slightestdegree
to-day in Palestine ? We
live without
now
Jews can
more
Judaism,Judaism that

established
because

they need
shall be a reality,
a living
thingwith a heart at its old-new centre
of the dispersion
blood to every Corner
to drive the life-giving
freshness
and youth.
and restore
limbs beauty,
to the worn

If the

Zionist

who

will

have

nothing of Judaism
well as
to Judaism, no

danger to true nationalism as

dangerous is the "religious" Jew
means
nothing to his Judaism, for
the

livingorganic medium,

itself; he

is

less

who
he

nation

says that Zionism

is casting away
the
which
alone
through

is

throwing away the material

This
structure
which
holds the precious content.
Judaism
in the end
too
must
perish,whether it take the form of
Liberal Judaism and
glide imperceptiblyand unconsciously
old or
whether
it appear
into Christianity,
that
or
as
new,
of
which
loves
Frankfort
better
than
orthodoxy
type
itself
forever
and
and
thus
renders
sterile.
bankrupt
Jerusalem,
Judaism

expresses

be objected that all this is a long way from

It may
the
of Judaism as a body of beliefs and
current, accepted view
laws arbitrarily
imposed by God from without and given to
Israel

through law-giver,
prophets and

would

be absurd

standpoint,which
of

doctrine

to

Rabbis.

Now

from
say that J"daismviewed
if truly modern
can
only be

physicalcausalityand

while

it

the modern
that

of the

evolution,is identical in all

the traditional statement,

yet it may be affirmed
of expression
the differences apparent in the two
modes

respects with
that

by no

differences

in

underlyingreality.
of Judaism indicated
In other words, the modern
statement
here does little more
than put in more
less philosophical
or
languagewhat is set out in popularlanguage in the traditional
while
Now
the traditional
statement.
theory of Judaism
postulatesan unchangeable Divine Torah as the guide to life
for all time, the traditional practice of Judaism places the
in the hands
and the applicationof that Torah
interpretation
of the accredited
of the people of Israel,in the
representatives
last resort under the authority of
the collective conscience
correspond

means

to

"

of Catholic

based

While, then, the Torah

in

principleis

of right and
eternal standard
abstract, objective,
conduct, having its seat and originin God, the Torah
an

on

wrong

Israel."*

ment,
obeying the natural laws of casualityand developpractice,
ment,
environlike
its
itself
to
a
just
living
organism
adapts
of an ever-expandingJewish
demands
to the progressive
from
an
consciousness,! and in so doing passes
arbitrary
external
become
command
outward
to
an
expression of an
in

"

Studies
Schechter's
in Judaism
(Series 1).
in reality it is nothing
Judaism professes too to be a natural development
; but
of Judaism
and
the
of
necessities
not
is determined
Its growth
by the inner
therefore
in the organic
It does
not
circumstances.
Jewish
grow
people but by external
in space
and time : it merely
since it disobeys
the principle of continuity
changes
sense,
to the course
It is idle to speculate
as
different
from
a radically
organic growth.
process
of Judaism
in Palestine.
From
is likely to take as a result of a new
living centre
development
taken
the standpoint
are
here radical changes
unlikely, for Jewish life in its essence
expresses
between
considerable
and
verities.
even
eternal
In spite of very
very
important differences
and the Pentateuch,
the traditional
Judaism of to-day and that of, say Rashi and the Mishnah
life remain
the same
the outstanding features
of Jewish
they always have been, and they
as
*

See the
Liberal
the kind.

Introduction

to

"

"

are

likely

to

continue

the

same.

inner

national
"

heart.*

law

spirit
; a

day, it is

but

the word

within,written
which

this commandment

For

this

from

from

hidden

not

The

phrase
language,means

it."t
"

the

thee

thee, neither is it far off

thee, in thy mouth, and in thy

unto

do

mayest
"

command
....

nigh

is very

heart, that thou

Israel's

upon

translated

Jewish spirit

into

theistic

underlying Spirit of the universe

manifestinghimself in the Jewish people. The Spiritof God
but the Jewish people
be denied to no people or person,
can
be historically
claims on grounds that can
justifiedto have a
of
manifestation
than is to be found
God
deeper,truer, higher
the

God

in

other

any

"

holy nation,"

The

to

among

ancient

between

difference

turns

of

nation

it is also

put if so, Israel is nearer

to

nearer

from

me

ideas
religious
anthropomorphic modes
are

is

God

specialpossessionunto

only

to
preferred

or, if it is

therefore

God, and

to

Israel is not

people.

"

Israel
all

and

peoples."?

modern

largely on
expressionare

shall be

ye

the

extent

made

of

ways

use

ceiving
con-

which

to

of. These

of years
of religious
mind,
philosophictraining,often distasteful and
after thousands

the modern

development and
that the more
and it cannot
be doubted
is
one
unsatisfying,
will be the approach to
the nearer
able to dispense with them
truth.
that approximates to absolute
a
statement
Moreover,
the mind
almost

of

the

ancient

inconceivablyvivid

of God, who
to
material world

him
to

incongruityto state
language of dailylife
"

fashion
far

was

us.

Hebrew

more

able

was

to

the existence
of

realise
and

in

an

presence

realitythan

is the

Consequently it appeared to him no

religious experiencesin the homely
the Torah
speaks in the language of
"

human

for many
have now
centuries
beings." But we moderns
been concentratingour
intellectual faculties on
the study of
the physical universe, which
the
is almost
to
us
only real
of
universe.
Where
the ancient
we
speak
proximate causes
Hebrews
of
ultimate
spoke
ascribingdirectlyto God
causes,
all the occurrences
of dailylife. For
those of us
who
even
believe that materialism
is not an ultimate explanationof the
of material
world, the definition of spiiitualthings in terms
things is often more
likelyto obscure than to elucidate what
feel
the truth.
to he
we
Hence, while generally and popularly
it is necessary
in
still to express
religious
experiences the
of
it
becomes
sometimes
valuable
our
to us
language
fathers,
of this day in particular,
far as one
clear ourselves
to
as
We
humanly can, from anthropomorphic standards of value.
have only to do this to see
how
clearlywhat we are pleased to
'

Joretninh

Dent.

In Rabbinic
Kxod.
xix.

"

xxx.

xxxi.

32.

11-14.

phraseology.
S.

"The

Kood

of all nations

sliare

in the

world

to

come."

10
call the modern

of

ideas approximates
lookingat religious
of
for example
stated
highestconceptions Judaism,as

to the

way

Maimonides.

by

Maimonides

regardsGod as absolute
mood
highestphilosophic

; he

far,when

refuse

thinkers

Jewish
he

is in his

postulateany positive
the
he
and
Godhead,
regard
of negative attributes only. If

to

in

to

to

in terms
the ultimate

God

adopt this

all

so

goes

as

attributes whatsoever
defines
finally

above

Jewish standpoint,we must

between
and man
is
God
any relationship
spoken of,the process of change impliedin such relationship
be referred to man
A
revelation
can
only and not to God.
we

conclude

from

as

that when

God

to

theism, means

by

he is

which

then, put into the language of philosophical

the part of man,
state of mind
on
particular

man,

brought into

with

contact

in

whom

perfectioncalled

the

soul

between
relationship
it

God

God

higher

destiny,of

Israel is truer
than that of other
in
classic expression the Book of Amos.
The
is neither more
less a part of the Divine
nor
"

any other nation

of the land of Egypt and

the

from

Aramaeans

God

as

other

no

nation

of that

consequences
you have I

Kir ?

Have

not

the Philistines
"

(ix.7)

special
only

for

knowledge

good

its

historyof Israel

plan than is the

brought up Israel
from Caphtor and

or

of the

known
take the

him, and it must

has known

of

finds
peoples,

Israel has

But

of all the families

known

one

itself.

the

duties

historyof

is

people of Israel,w-hich
because
the national sense

and

in

out

The

Jewish people,which
manifested
most
mightily

conception of Israel's national

imposes upon

God.

of the

of God, has
aspect of the spirit
This

able
indefin-

Israel,who have been in the old

in the new
become
revelation,
language

languagethe vehicles of
those

but
special

saints of

and

prophets,sages,

Absolute

the

of

sort

some

"

for evil :

Only

earth, therefore

will I visit upon

2).
you all your iniquities (iii.
Viewed
in this lighttheTorah, which is the life of
"

is the

natural

expression

of

the

possessed by

the

Jewish people of

between

and

God.

called
not
a

them
"

natural
and

law

the

lovingcovenant

which

it shall be at that

(my

master)."
*

Hebrew
commands

(b'ritli)between

so

specialrelationship

is what
relationship
laws

of

be

may

and
causality,

is the law

that obtains

day, saith

no

exact

equivalent

and then to hearken,

and him
who
accepts.
God
and Israel.

the

shalt

husband)
(Hosea ii. 16).
has

this

obeyingthe

one

and

hear, understand,
who

one,

the

consciousness

expressingthat relationship
of expression.* It is not
mode
not an
arbitrary
the master
imposes upon the slave ; rather is it

the

ishi

"

one,
arbitrary

an

natural

As

national

Israel,

between

man

and

Lord, that thou

call

"

me

no

more

wife

"

And

shalt call
baali

me

(my

of the word
word
The
obey."
sh'ina', meaning to
him
between
itself suggests gome
spiritualharmony
of as a Covenant
is constantly
The
Torah
spoken

11

well-known

Deut.
on
legend based
be
xxxiii. 2 indicates that the Rabbis, who
some
might by
mechanical
view,
expectedabove all people to hold the rigid,
The

of

Judaism,well

harmonious

Rabbinical

life under

that

realised
with

accord

the

genius

the

of the

Torah

in

was

Jewish

national

first offered the Law

story relates how God
Seir,but he, Edom, refused it because his way of life was

spirit.The
live

the

by

Ishmael,

(Gen. xxvii. 4).

sword

but

he

refused

too

God

to

offered it to
to live by

then
he

it,because

to

was

robbery (Gen. xvi. 12). Only in Israel could a

nation be found able and willingto accept the gift.
of the eighteenth
left to the Jewish philosophers
It was
stand
and his school,to fail utterly
to undercentury, Mendelssohn

plunderand

Judaism and to substitute for the

conceptionof Judaism and of the relation between
Israel the theory that Judaism was
a
dogma-less
basis of

the national
natural
God

and

"

religion,"a revealed
religious brotherhood.
should be so, seeingthat
"

of his age.

It

was

the

sterile and

most

The

philosophy.
French

It

successors

that

as

upon

dazzled

discoveries

of

child
the

by

seemed

offer

to

his

and

Newton

complete

so

simplyto

imposed

alone

for

have

allto

perfectmechanism, which,

beingby the Creator, had

upon it to enable it to run on

great

and

that it came

the universe

broughtinto

his fiat should

Newtonian

piece of

been

had

that this

after all but

was

philosophy and had

a
passing phase of deism, perhaps
unconvincing of all forms of cosmic
the

embracingan explanationof
looked

perhapsinevitable

was

age

Jews merely

laws, and

Mendelssohn

an

splendid triumphs of
been
led thereby into

of

code

"

be

once

his laivs
or

ever,

until

unconsciouslyapplied
law, as something real,
objective,and apart, arbitrarily
imposed from without, to
of Judaism,
system
explainwhat he regarded as the legalistic
and in so doing,losingsightof the part played in the process
what was
he missed altogether
by the national geniusof Israel,
of the Jewish
attachment
fundamental, namely the inseparable
It was
an
religionto the Jewish nationality.
age, too, of
universalism,of generous
spiritslooking forward to the not
this

it.

Mendelssohn

conceptionof
eighteenth-century

far distant
down
a

end

poor

time

when

the barrier
service

to

the

of nations
render

of

brotherhood
; and

it would

have

Judaism,with

to

was

man

seemed

to limit

its teachings,as

singlepeopleand
Earth

to become

degrade
once

more

it would

its God
a

from

mere

nationalism
nationalism, co-operative

have
Creator

tribal
as

break
then

its universalistic

propheticideal of all the families of the earth banded

in peace and brotherhood
with
their Creator
to serve
mind,

to

together
single
appeared,to a
a

of Heaven

and

deity. The higher

againstcompetitive

12

nationalism, was

yet scarcelyunderstood.

as

The

of

notion

mechanical

unityof the Universe taught by the Newtonian

men
philosophymade
forgetthat in the higher unity must be
infinite variety,and
the idea that individuality
in national
the

characteristics
all fed into the
the

even

the
in

Mission

thinkers.

In

Israel,which
but

set

dimly

yet

as

this way
out

to

its fruits

as

by

the doctrine

arose

that

prove

were

understood

of

nationalism

of humanity
bygone step in the march
universal
towards
and that the true
a
religion,
destinyof the
in
his
be sought not
full
to
developing his own
Jew was
national life on
the ancient
in
his
but
scattered
soil,
being
teach
the
of
the
there
God
and his
to
peoples,
unity
among
for a righteous life. I would
demands
that this
not
aver
doctrine
is altogetherfalse,for the Jews in the Diaspora have
unquestionably a function to fulfil in maintaining before the
world a high type of life,but, as Ahad
Ha'am
has so
acutely
pointed out, the prophet* does not say that Israel is to go

Israel

of

itself,
so
long

stock, was

common

deepest

in

good

was

down
the

was

the

among

nations

to

teach

shall say
Come
ye, let
Lord, to the house of the God

nations

of the
It

is

by

no

to
easy
when

means

language what one means

the particular
conception of God,
stands, but it may
\

of

an

Absolute

be taken

Realityin

transcendental
in

no

the

"

other

terms

be

whom

mountain

preciselyin modern
speaks of the principle,
which
the Jewish people

define
one

for

be belief in the existence

are

each
qualities,

embodied

certain

mental
funda-

definable

generisand
truth, holiness,justice,
qualitiesthat may
the
national
values
of the Jewish people.
sni

"

"

"

as
perfection

God, but that

go up to the
ot Jacob."

crudely to

regarded as
qualities or rather
qualities are absolute and
are
something outside and
These

us

of

ways

embodied

and
intellectual,
spiritual

in

the

ideas

transcendental

behind

Idea

or

that is

these

to say,

they

independent of man, but in their

God
they are the goal of all human

ethical endeavour.

"

After the Lord

his comshall ye walk and

shall ye fear and
him
God
mandments
your
shall
hearken
shall ye keep and
his
voice
to
ye
and him shall ye serve
and to him shall ye cleave." I

Jewish people has realised the existence of these

in God
and their ultimate
seat
more
clearlythan has
qualities
of this principlearid its
the statement
other people,and
any
in life constitute
Judaism.
applicationto and manifestation
of
of
Israel has been the history
The
history
Judaism, and it
has been, strippedof accessories
and non-essentials,one
long
The

struggleagainstidolatry.

Baal

and

the

golden

calves

of Dan

Rabbinical

In the

of

scheme

how
clearly

of duties

Rabbis

Torah

life

the great subdivisions

of the
class the demands

life we

Jewish

fundamental

three

our

(1) The
are
between
man

study

justice.

which

under
in

express

the

practical

spiritualqualities.These

duties

Torah)*
(Talmud
(2) Duties
realisingthe principleof holiness

God,

between
Each

less

no

of the Torah

and

(3) Duties

see

and

man

the principleof
realising

man,

of these groups

embodies

national

istic
character-

that is

probably unique in the Jewish people (see again

of life or
Deut.
iv. 6-8 quoted above).
What
other scheme
is
which
of
there
religioussystem
regards the acquisition
knowledge as a primary duty and its possessionas one of the
greatest of ideals

only

to

restricted

be

must

Lest

it be said that Talmud

kind

of

that

emphasised

"

refers

Torah

"

religious knowledge, the

the

"

word

"

Torah

(see p. 16) in

is of the widest

Hebrew
whole

of the

words

possiblesignification,
embracing
Jewish teaching and life. These are

of

scheme

in the

first supplicatory
passage

very

the

fact

the
the

Amidali,
"

excellence

Thou
:
daily Jewish statutory prayer
par
standing.
underwith knowledge, and
teachest mortals
favourest man
with
O favour us
knowledge, understanding and

from thee.
of Knowledge."
In Judaism then, we

Blessed

discernment
Giver

know,

in

foremost

order

people

service of
the

from

Knowledge, therefore, is

Jewish national values.

of the second
is no
principle
application

the idea of
the

world

whole

whose

while
purpose, which
aim at happiness,can
of the noblest
as

than

can

problem

unique ;

life is consecrated

self-indulgenceto

sacrifice all for the

Rabbis

be

The

that
of
for

perhaps
to

the

made.t

of man,
for it sets
selfideal of life before which

principleall

most

not

but

greater

against,whether

contend

seeks

has

of its Divine

life,for this has

salvation

righteousnesswhich
indulgence that has

God

in the nature

barelyendure.

cf civilised

Declared
by the
equal to them all."
i. 31.
t Genesis

less

originand
end in certainly
does not
merely
brought out and developed some

abstract

an

which

reminders

it may
and has

of
self-indulgence
spiritual

national

world

inherent
qualities

pattern

indulgence
the

first and

God, not, be it emphasised, by withdrawing

and
living the life of the cloister,but by-

living in and with the good

life so disciplined
by constant

up

of the

The

to

Lord, Gracious

"

on

live.

to

type of life actuallybased on

Understand, O Israel,"
reason,

have

therefore

and

knowledge

thou,

art

gain," or

more

fundamental

than

enemy

the

it be

which
type of religion
the individual

solves

would

"

soul, the sad

material

the

self-

anything else been

of all duties

"

Taltnud

Torah

is

15

for
responsible

of
Destruction

the

successive

every

of

wave

appearedupon the earth. This,then, the

consecrated
end in
to an
somethingpurposive,

civilisation that has

idea of life as

Jewishnational

God, is the second

which embody
practices
of life are

universe

the

Jewish
acts

characteristically

Israel's protest againstmaterialism

Divine

in

expresses

the

Among

translate it into

and
principle

Sabbath, which

the

Jewishway
in

the

value.

and

dietarylaws,which

his belief

are

visible

for holiness ; of course

striving
prayer, in
of its several
the laws of marriage,
one
aspects ; and
instinct
it for the
sexual
which
t
he
by consecrating
sanctify
of the

embodiment

perpetuationof
duties
and

holy people. No artificially-imposed

of
are
these,but acts of life expressingan appreciation
towards
a
principle.
striving
of

third

The

justiceas
This

the

idea, and

scheme

of

national

our

values

is the

basis of all relations between

the

conceptionof
and

man

the application
of
particularly

more

Jewish life,is unique too,

even

as

are

man.

it in the

our

other

national values.
the

In Driver's Exodus

the middle
the

littlesentence
following

in

occurs

of laws contained in
'The
followingchaptersof that book.

of the introduction

and
twenty-first

to the code

often among
ancient
code of laws was
of the national deity." Few
nations ascribed to the command
Bible scholars have been more
modern
sympathetic
non-Jewish
the
late
and
than
Canon
was
to Judaism
Driver,
yet he here,
of
promulgation

new

touches
quite unconsciously,
manner
a strikingly
interesting
the

Jewishfrom

the modern

on

vital issue which

shows

in

how wide is the gulfdividing

Christian scheme of life. To the

that the origin

modern
it is a pieceof archaeological
curiosity
The promulgation
of a legalcode should be ascribed to God.
for the Senate and the
and administration of law is a matter

Courts, not
of life the

of the Church.

concern

distinction

is

In

than

worse

the

Jewish concept

mischievous, it is

Bible

times, when
law-giveror priest
Rabbi or
the Sanctuary,to the modern
decisions range from problemsin ritual cases
Beth Din whose
of every
to questions arisingout
imaginable relationship

meaningless. From
delivered judgment at

between

man

and

man,

the Torah

and

itsteachingare

regarded

the one, invisible,

all-embracing
guide to Jewish life. For
of
of holiness shows why to live,the principle
if the principle
call the one
shows how to live. You may, if you like,
justice
and
other
secular,but in the Jewish view it is
religious the
as

how
man
justice,
telling
nation, which is going to
realisation here is

no

to

live with

man

and

nation

with

Its
earth.
subordinate, auxiliary
phase of national

establish

224928

Heaven

upon

16
of
activity,
it is an
very

interest

handful

some

of the Divine

essence

finds its ultimate

are

to

essential and
integral,

it is

whence

completion:

the foundation

because

it

"

then

is

characteristic aspects

to

and
originates
It is

where

Jewish
of

national

concern

in

people,which

human

is God.

peculiarin
particular
people,whose

it

judgment

expressing

concept,

type

expert practitioners;
of the
part of life,

righteousnessand

of his throne.""
national

the soul of the

relationships

Judaism

of

fundamental

life

its most

spiritual

ideas about
fundamental
values,or, in other words, whose
God
and the world, it translates into practicethrough the
medium

of the national

equivalentof
but
religion,"
word

life.
"

the word
have

we

"Torah,"

Judaism
instead

this at

and

of the

"

or

phrase

both indicates and

Jewish

life

symbolises

unique conception
duty. The
to
primary meaning of Torah is direction ; hence it comes
mean
teaching,instruction or doctrine, either a particular
teachingor a law on a given subject,or a particular
group of
laws

of

exact

no
"

wonderful, untranslatable

the

once

Israel's

there exists

Hebrew

In

or

of

code

laws, such
i.5 and

Deuteronomy (Deut.
"

the whole

written

law

"

the

as

whole

"

Judaism knows,

life of the

Israel, too,

the

of Messiah

name

highestwhen
The
can

land

his soul

national

only find
which

to

of

mean

whole

Jewish
only religion
"

"

meaning apart from

only the Torah, say

no

Not

conceived

was

the

is the

Torah

it has

live it.

Rabbis, but
and

This

and

peoplewho

book

in Rabbinical
finally
of
body
Jewish law,
the whole
body of

traditional,and, still more,

Jewishteachingand practice in a word,
way
that

it comes

Then

iv. 44).

for the

thought.

in the

code

and

of life and

and

Pentateuch, and

or

literature it stands
written

God,

before

the
the

creation,aye,

only attain his

too, for Israel can
is free to realise all its possibilities.

conceptionmust have its national basis,and it

its fullest expression
in a free national life in the

gave

it birth

nation,"! nurtured

on

"
"

the

there

will I

language

which

make

thee

alone

can

great
reveal

and
immortal
of deeds
meaning, amidst the memories
thoughts that the world dare not leave unheeded, thoughts
which for humanity's sake Israel is bound
by every obligation
of truth and honour
and expand till they fillwith
to preserve

its

their fruit the whole

Psalm
Genesis

xcvii. 2.
xii. 2.

face of the earth.

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