|
by
Isaac Leeser
(Continued
from No. 11.)
We
continue from our last.—We presented cogent reasons for a union of
action to the different classes composing our people, the various
sections in which custom has divided them. We could not see that there
were any sufficient causes existing which should keep these classes and
sections apart from each other, since there is no difference in doctrine
and discipline between them. Judaism, we have said and say again, once
for all, to avoid the misconception as though there were a sectarian
difference between our divisions as there is among
Christians,—Judaism, we say, is a uniform system based
upon the
words of Scripture, illustrated by the traditions and customs of the
fathers. In the days of Moses, with the evident revelation of the Most
High before them, people went to the seer to "inquire of God;"
the same was the case, in the days of Elisha,—the Shunamith traveled
towards his dwelling, because he was the man of God; the same was
witnessed in later periods, when the people resorted to those in whom
the spirit was, to be informed of the duties which the Lord required of
them. Now, it is precisely this arrangement which we should to this day
carefully observe, to inform ourselves of "what is the will of God?" and where our knowledge will not reach,
to appeal to "our fathers who are to tell us and our elders who are
to declare the word unto us." Orthodox Jews, or rather, to speak
correctly, they who abide faithfully by the good rule of former days,
will cheerfully acknowledge, in words as least, that the views we have
presented to them are just such as they all will gladly assent to in
theory, however deficient might be their practice. To them, therefore,
we need not use any farther arguments at present to prove that which for
them needs no proof. But
we have a few words to say to the class which has lately sprung up, and
has raised a bold front, since religiousness as such has fallen into
decay before the mighty whirlwind which has passed over empires and
opinions with desolating power, we mean the French Revolution. It was
this event which threw down the crazy fabric of monkish superstition,
which had been upheld in its depressing force upon mind and freedom by
the influence of states in connexion with that mysterious
power,—active and strong to this day, despite of the mighty assaults
directed against it by giant minds and daring hands—the Church of
Rome. It was sudden in its onslaught; opinions, never before doubted,
were overthrown after a feeble resistance; still its approach, though to
the careless eye unperceived, had been silently helped forward by men of
mind and science who, under the guise of fiction and philosophical
inquiry, laid the axe with noiseless activity upon the tree which, with
its poisonous shade, scattered its deadly gloom over the world. These
men had laboured long and skillfully; and in their hate of what was
really false and detestable, they had also attacked what is true and
holy. Their writings, full of plausibility, rich in anecdote, attractive
to the taste by the variety of incident or the boldness of their views,
had loosened from the mind the veneration for things of antiquity; and
with the first effort of an enslaved people to escape from the galling
yoke of oppressive taxation, and of an arbitrary tyranny which knew no
law except the sovereign's will, no state except the sovereign's person,
antiquated ideas of religious obedience fell by the same blow which
struck down the allegiance to political rulers, since the public mind
confounded both, the one having been, to all appearance, so long the
chief support of the unjust dominion of the other. And true to the usual
exclusiveness of reformers, they, who had just conquered in the war of
opinion and the contest for power, had no sooner triumphed, than they
became tyrants in their turn; and they retaliated with fearful energy
the oppression they had so long endured in being compelled to veil their
innovating views; and it was made dangerous either to be a friend to
political royalty or ecclesiastical attachment to ancient rules.
Had
it been that the change in religious sentiment had only been the effect
of the political convulsion we have feebly sketched, it would have
subsided possibly with the "restoration of civil order," as
the suppression of popular governments is called in royal countries.
But, as we have hinted, the root of the mental revolution lay deeper
even than the political convulsion, and had been gradually brought to
ripeness by the progress of the sciences which ancient popery had
condemned as heretical, despite of their being demonstrated true by
mathematical and experimental proofs. It was, therefore, possible for a
Napoleon who held the reins of government with an iron grasp, to
proclaim Catholicism as the religion of the state; but it was quite
beyond his reach to bring back people's minds to the standard of
thinking of bygone centuries. We do not assert that this may not occur
at a future day, because the mind of men makes very often as strange
retrogressions as remarkable advances; and the progress of a few years,
perhaps, may render fanaticism again the standard of reasoning in
religious matters, and the papal will the dreaded oracle of millions of
men; but, at the accession of Napoleon, both the cause and effect of the
astonishing change, which the world had just witnessed, were too recent to be rolled back by even his
Herculean arm; and, moreover, the actual or supposed attachment of the
mighty conqueror for the opinions of the philosophers gave to these yet
a stronger hold on the popular mind, since the re-establishment of the
former national church was but justly looked upon as recalling to the
aid of the new dynasty a power which had so faithfully aided, and been
supported in return by, those who had formerly borne the rule as
divinely chosen kings of France. Every thing was thus surrendered to
doubt and examination; and opinions, the most sacred and vital, were
discussed with the freedom of a mathematical problem, and rejected not
rarely, unless they could be supported with mathematical accuracy and
philosophical deduction. And as far as the national religion of many
European countries is concerned, we doubt whether the unbelief prevalent
fifty years ago has, even to this day, been overcome by the process of
half a century; so great, we venture to assert, has been the shock which
all the systems of Christianity have received. We do not say that there
is no religious feeling
extant amongst the mass of European population; but this much is
certainly true, there is a difference between the manner of thinking
among the intelligent and the common populace, at the present moment,
and the standard of the middle of last century. There were then,
doubters, it is admitted but the mass was superstitiously reverential of
things which are now universally disregarded, or professed by such only
as have an interest in their received opinions. We cannot stop to argue
the point, and refer to its general notoriety as proof of its
correctness.
This
being so, it cannot excite surprise that our religion, though it is not
chargeable with any of the superstitions of the catholic church, nor
with the mysticism of many of the protestant professions, should also
feel the assaults which the new theories made on other religions. Before the French wars our youth were
excluded from the armies of the Christian powers, no honours could be
earned by any one who should have entered them; public employments were
absolutely denied to the most meritorious; and, more than all, but very
few could obtain classical educations in the colleges and universities
of Europe. In addition to this, prejudice placed an effectual barrier to
any friendly intercourse, unless under favourable circumstances, between
us and our neighbours; and friendship was only offered as a barter for
our faith. But with the commencement of the period under question, a new
life was, so to say, breathed into the long oppressed race; the men of
blood, who rode the storm at the outbreaking of the Gallic revolution,
did one thing at least, which should shield their memory from an entire
abhorrence; they declared all the citizens of the state upon an
equality, and whoever was willing to serve the land of his birth could
do so, no matter what were his professions, or the lowness and
degradation of his origin. Under these circumstances not French Jews
alone, but foreigners likewise joined the victorious armies of the
Republic; and as the arms of self-educated generals and new raised
recruits carried the war into foreign lands, and proclaimed there too
the principles of the revolution, more Israelites became incorporated
with the military or civil administration. It was a time of agitation,
of rapid changes, of annihilation of states and systems; and many Jews
seeing the freedom with which Christians transgressed their received
duties, the daringness with which the church systems and their doctrines
were canvassed, and not rarely ridiculed, by degrees learned too to
question many of the duties they had hitherto religiously observed, not
rarely excusing themselves by the necessity of their public employments.
In
this manner several years elapsed; and they who had once considered
themselves absolved, either by having been compelled to transgress, or
by having been contaminated by the imbibing of infidel opinions, spread
by their example the evil among those who had not been thus
circumstanced; and this state of indifference was yet more urged forward
by the insecurity which the long duration of the war so naturally
produced, which caused the breaking up of many of our colleges where the
old-fashioned teachers of religion had been educated. Can it be then
wondered at, that, after the constant strife, had endured for twenty
years, especially in the larger cities where the military license had
been the greatest, a deplorable degree of laxity in religion should have
been engendered? that there were many who, from their long absence from
the Synagogue had ceased to feel veneration for ancient customs and
ceremonies? that they, who had heard all religious truths questioned and
ministers of all persuasions ridiculed, and not rarely seen them mocked
and ill used, should have learned to look upon their own faith with
diminished hope, with impaired sincerity? All these deplorable
consequences were but too completely realized, and many of the young men
exhibited a state of indifference truly revolting to a religious mind.
To remedy this calamity a union of all who feared God should have been
formed; men should have weighed well all the means which were placed at
their command, to recall the backsliders to a sense of duty. But,
unfortunately, it was under these circumstances that the so-called reformers
sprung into being; they averred that there was transgression in Israel,
that something must be done to prevent the sacred edifice from
altogether falling into decay; yet instead of illustrating the old
methods of worship and making them lovely to the multitude, they in an
evil moment came upon the idea of rendering the divine service agreeable
by introducing changes and modifications unknown to and unauthorized by
the teachers and wise men in Israel. In place of discountenancing the
errors of the transgressors, they endeavoured measurably to justify
them by confessing defects in our observances. From one thing they
proceeded to another, till innovations, both startling and unlawful,
were proposed and sanctioned. The impulse was also farther assisted by
the indecisive answers of the so-called Sanhedrin of Napoleon; and every
year since then has seen some new cause of contention brought forward by
those who, we will admit, sincerely but still unwisely insist that our
faith too requires a reform on the principle of the Lutheran reformation
of the papal system. Now we are not so blind to passing events as to
assert, that there were not defects in the state of the Jewish mind in
the last century, and are to this day, where nothing but rabbinical
literature, without a mixture of the secular sciences, is allowed to
influence the mind of youth. But this seclusion from worldly knowledge
(we repeat what we have been saying elsewhere) is not chargeable to
Jewish bigotry, but to gentile oppression; it is not our religion which
seeks support from ignorance; and the enlightened among our teachers,
never interdicted the pursuit of elegant literature, provided it did not
interfere with the acquisition of that knowledge which is beyond all
price, which makes even the foolish intelligent—the knowledge of the
Lord and his law which He has prescribed for our guidance. With the
resumption, therefore, of scientific pursuits by Israelites, more or
less inquiry would necessarily have been called forth; opinions formerly
believed, founded upon ancient authority, would to a certainty have been
examined by the light of modern discoveries. But with a careful training
of the intellect under the direction of pious teachers, no farther
consequences could have resulted than a tacit dropping of all unsound
views based upon the received ideas of former centuries. All this would
not have touched our form of service, and have left unapproached by
profane hands the ark of the covenant.
But,
as said, the timid yielded to what they deemed a pressing necessity, and
here and there permitted changes in the public worship, because they
believed, (we will credit their assertion,) that to refuse every thing
would be to banish many an Israelite from the bosom of the Synagogue;
and this without any consultation with persons learned in the law, but
upon the suggestion of individuals who were experienced in worldly
matters, but by no means of that prominence which ought to give undue
weight to their views, especially if they come in conflict with
established authority. Be this as it may, the reforms thus introduced
were in their nature mere local regulations, and at their first
appearance did not number among their advocates any of the religious
leaders of Israel. But with the departure from the field of action of
the aged servants of the Lord, who had faithfully taught to others the
knowledge which filled their souls, a new race, educated in the learning
of the gentiles, and not a few of them tinctured with the dogmas of
modern philosophy, took their places, frequently appointed, not as of
old by the popular will, but by governmental interference; and teacher
of this class have now given consistency to the former vague hankering
after changes, though no two of them hardly agree as to what they
desire, and where they will stop. With the departure from the ancient
standard of uniformity there can evidently be no harmonizing of
opinions, whilst each teaches what he conceives to be the proper reform,
whilst one strives to go farther, more or less, than the other. Now, as
far as the American Israelites are concerned, it was a long time before
they felt the contagion. Separated from the old world by the Atlantic,
they pursued for a long time a course of godliness according to the best
light accessible to them; they were not learned, it is true, neither in
Hebrew nor other knowledge, but their heart was true with God, and they
strove to do all in their power for the glorification of the Holy Name.
But, with an increase of immigration from Europe, persons tinctured with
all the modern heresies have mingled among us, and we daily see the
effects of their working in our midst. They often decry the ancient
usages, and their irreligious conduct is an ample evidence of the spirit
within. The profanation of the Sabbath, the eating of forbidden things,
the unjewish household, the omission of the covenant of circumcision,
and the intermarriages with gentile families, have been chargeable to
European immigrants to as great a degree as to native Americans, though
the former have had for the most part greater opportunities of obtaining
religious knowledge than the latter. In addition to the open violations
we have just mentioned, reform notions of the ultra kind have been
brought over to this country chiefly from abroad, or have been excited
by foreign example.—They, however, who profess
to be
reformers, allege that their object is the restoration of ancient
usages, stripped of all human additions. We will, as said, not dispute
their sincerity; but why do they urge their views with so much
pertinacity, exclusiveness, illiberality? Who is the aggressor? surely
not those who wish to uphold the customs of their fathers. Why will
they, therefore, who wish for modifications, not tolerate the
conservative views of their brethren? No one, we speak advisedly, wishes
to preserve abuses which are clearly so; no one will oppose any
wholesome regulations in the public service of the Synagogue, or object
to any legal means which will make the practice of religion more loved
and generally acquiesced in. Still it would argue but little wisdom and
as little sincerity were we all to yield implicitly to every demand made
upon our compliance from one or the other quarter. The system which we
have so long lived under (we speak of the ceremonies, not of the
religion, for of this there is no question,) is surely one which has the
sanction of wise and eminent men, and we cannot surrender it blindly to
the tender mercies of those who ask of us to help them to pull down,
before they have shown us a fair specimen of what they mean to build up
in its stead.
We
(the lovers of ancient usages) are not enemies to improvements, but
desire that nothing should be done hastily, or contrary to law: we are
for amelioration of our condition by education, by enlightening the
public mind, by making our blessed faith better understood and more
lovely to all its adherents. We therefore ask all of you who are the
professed friends of improvement, to progress, to reform, or by whatever
other term your endeavours are characterized, to reflect, that all the
recent agitation sprung out of a state of a laxity of morals and
religion, brought about by a long-continued war and its consequent
confusion; that it was first attempted by those who professed that
something must be done to bring the backsliders and lukewarm back to the pale of religion, and that in the outset but
some few local changes were thought requisite. Now, tranquility
prevails universally through all Europe and America, we have ample
opportunities to come together upon common grounds, for the defence and
the upholding of our faith. In the name of Him, therefore, whom we all
profess to serve, do not render us a disgrace to the gentiles by your
violent measures; pause in your dangerous progress—there is a lurking
poison in the cup which you are draining; let a spirit of moderation
preside over your councils, an do not regard your fellow-Israelites who
share your sentiments as less enlightened than yourselves. The humble
writer of this has no personal interest in whatever he proposes in this
respect; accuse him not, therefore, that he speaks from motives arising
from professional standing. It is the cause of Truth we wish to serve,
and in her name we appeal to all who venerate her as she stands revealed
in God's holy law. Under this standard Israel has so often withstood the
assault of a thousand misfortunes; let us all, then, whatever be our
shades of opinion, since for the most part we differ but in trifles,
rally around this standard, and vow fidelity to the holy cause, and
good-will and forbearance to each other. Thus only can we all serve the
best interests of our people; thus only can we promote the spread of an
enlightened intelligence in religion among ourselves, when all unite for
one common end, when all regard each other as friends and brethren.
The
unexpected length with which we have rapidly and very imperfectly
sketched the rise of the new opinions among us, has detained us much
longer than we anticipated, and still we have not said one-tenth of what
we meant to illustrate. We therefore have again to break off in the
midst of a discussion highly interesting to us at least; but we propose
to return to it at a future day in the progress of our intercourse with
our readers.
(To be continued.) |
