Название: A Jewish Journey
Автор: Sheldon Cohen
Издательство: Ingram
Жанр: Историческая литература
isbn: 9781456607449
isbn:
On the other hand, he recognized the situation of the Jews residing in the Pale of Settlement and the hatred directed toward them by the populace, which was fearful of the competition they offered. He also understood that the Czar and the Russian government were anxious to keep the Jews in their place and do everything in their power to proselytize them and limit their power by restrictive measures meant to destroy their religion. The threat was real, and he felt that the threat to the stability of the Jewish religion and his way of life was twofold: external from the Czar, and internal from Hasidism.
Those who opposed the Hasidim are misnagdim, or opposers. The leader of this movement was an Einstein of his day, Elijah ben Solomon Zalman. A child prodigy and self taught Torah and religious scholar, the Jews called him the Wilno gaon (genius from Vilna). He also steeped himself in secular scientific and mathematical studies. He felt that the Hasidic movement would result in a schism in Judaism. He led the opposition against Hasidism, going so far as to recommend excommunication and burning of books by the BeSHT. The Hasids, not to be outdone, excommunicated the gaon.
Shepsel felt himself in the middle of these extremes, but, as if that wasn’t enough, a larger force was manifesting itself that he was sure would have a profound and long- lasting impact on Judaism. This powerful force was international in scope, and he knew that its impact would change the entire structure of Judaism. Neither he nor anyone else was powerful enough to stop it. His concern and focus was to do what he could to promote the inevitable change, but not allow any destruction of emphasis on Torah and religious scholarship. He felt if that would occur; the Jewish religion would pass into history. This would accomplish from within what the anti-Semitic forces of history could never accomplish.
This movement, known as Haskalah, or enlightenment, promoted the incorporation of secular studies as a critical part of the education of Jews. This ran counter to the Rabbi Shepsel’s belief that the study of Torah was so all encompassing and difficult that there was no room or time for any other studies. Any study of subjects other then the Torah would threaten Judaism itself and could alienate the students from observing Jewish law.
CHAPTER 5
The next afternoon, Shepsel was preparing for the Sabbath.
Six days shall you labor, and do all your work, but the seventh day is a Sabbath of the Lord, and that day you shall not work, neither you, nor your son, or daughter, nor any of your servants, nor your cattle, nor the stranger that is within your gates.
The Sabbath was a day of rest for all people and animals as well. From Friday night at sundown to Saturday night at sundown, the day was kept holy, because as Moses told the Israelites, God blessed this day as a symbol of creation.
From Monday to Thursday the Jews worked and earned their living, but on Friday morning, Jewish women started preparing the Sabbath meal of soup, fish, fowl and hallah. This was the most important meal of the week, and they would save whatever scraps of food they had in order for the meal to commemorate the start of this holy day.
The Sabbath, was the time when all work stopped for a God directed day of rest, and the Shtetl residents praised the Almighty for their heritage and for the health of their families and for allowing them another week of life. Then the men of the family, including young sons, went to the synagogue for prayers.
Rabbi Shepsel and Anna took great pains to prepare for the Sabbath and awaited its coming with joy and anticipation. Three-year-old Jacob understood the significance of the day and the preparation involved prior to its arrival.
After morning synagogue services this was a day they kept to themselves, so it was a surprise when the rabbi heard a knock on his door. The surprise turned into fear when he opened the door and found Evgeny Kolakoff standing there. Instead of his usual scornful look, he had a serious, thoughtful expression.
“Good afternoon, Rabbi.”
“Good afternoon. To what do I owe the honor of this visit?” asked the rabbi, trying not to appear fearful.
“I have news to discuss with you, Rabbi, because we’ll be having an important visitor Monday, and he has to talk to you and some of the other leaders of the Jews.”
“Yes, come in. And what does he want to talk about?”
“I don’t know all the details, but what I do know is that the Czar is interested in all his subjects. He is concerned about the fact that you Jews don’t take advantage of the fine education we provide for young Russians, so the Czar is trying to make some improvements.”
“We’re grateful to the Czar for allowing our children to enter into his schools,” said the rabbi with veiled sarcasm, “but as you know we have our own schools, which we have used for many centuries.”
“I know and I’m not an educator, but I’m told that your Jewish education is making your children ignorant about the world. The Czar does not wish to raise a generation of ignorant subjects, so he’s decided to build special schools for the Jews.”
“I see,” said the rabbi. “I guess it matters who is defining the word ignorant. I can understand that the Czar would think our education is making us ignorant, but we feel that it is making us intelligent and wise in the ways of God’s world.”
“Also, I’m told, Rabbi, that the idea for special schools didn’t only come from the Czar, but was suggested by some of the Czar’s court Jews. So you see, not all Jews think like you do. The Czar wants to hear from all his people.”
Ah, thought the rabbi, Haskalah in action. It could be true that the “court Jews” made that suggestion, but they’re not as smart as the Czar and his other advisors who see this as another way to proselytize and take the Jewish children away from their Jewish roots.
The rabbi said, “Yes, you’re right about that. There’s a difference of opinion among Jews just like there can be a difference of opinion among all peoples regardless of their religion and regardless of the subject matter. Anyhow, I’m happy to listen. Who wants to meet me?”
“I don’t have his name yet, but you’ll need to come to the village hall at ten o’clock Monday morning. Two policemen will pick you up and bring you to the hall and then back home when you’re finished. They’ll be here at twenty minutes before ten o’clock. Be ready, I’m sure you’ll find it interesting.”
“I’ll do my best.”
“Goodbye. We’ll be back Monday.”
“Goodbye.”
The rabbi’s thoughts were on the mark. The Haskalah movement had its origins in Germany in the seventeen hundreds, and the Maskilim were the devotees of the movement. The roots of Haskalah spread to Russia where it had a receptive audience, and there were some influential Maskilim who believed that the Russian government would soon emancipate the Jews. Therefore, they wanted to prepare their brethren by promotion of Russian culture and language. They desired to integrate the Jewish Community into the Russian state as full and equal partners. They felt that promoting a secular education was the key to the future. Am I an ancient relic, thought the rabbi, but as far as Rabbi Shepsel was concerned, this was a dangerous trend if it meant that there would be no more study of Torah.
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