Jacob Katz The Jews And Freemasonry Pdf
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All kinds of people have complained about history, and probably none more justifiably than the Jews. It has been said that a happy people is one without history; but what happens when happiness is offered to an unhappy people at the price of its history? The ensuing panic and confusion are major themes of Jewish history since the Emancipation, whose “social background” is the subject of a new book, Out of the Ghetto, by the Hebrew University sociologist and historian, Jacob Katz.One of the most damaging blows to the Jews' self-image since they came out of the ghetto was precisely the gibe that, in current history, Jews had no real meaning: they were irrelevant.
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Such a view of the Jews, a commonplace of Christian civilization beginning at least with Paul's dismissal of the Old Law, was picked up by post-Christian ideologues from Voltaire to Toynbee, who merely peddled the old goods in new wrappers. What was new, what remains new, is Jewish sensitivity to this charge of irrelevancy.The classic pre-modern Jewish attitude took special pride in the generally accepted fact that Jews were not subject to the stars of history like ordinary peoples; for Jews lived out of time, in eternity, under the direct providence of the Almighty.
If God's tender care for them during the long Exile consisted in imposing a succession of penances that made them, in the coinage of suffering, the most history-laden of peoples, this too was only another sign of their election.So long as Jews lived by the pious conception of galut, accepting Exile, they drew strength and conviction, not panic and confusion, from their equivocal relation to history. Like all others who live in the world but are not of the world, they were powerless as well as long-suffering.
In the time-stream of history they were a small vacuum, a tiny sinkhole that absorbed all the shocks of the main current but no longer gave it independent impulsion. Yet in the eyes of traditional Jews it was the turbulence of the Gentiles, and not their own devoted Jewish quietism, that seemed profoundly irrelevant.What makes a modern Jew is his awakening to the horror of the historical vacuum; or, to put it another way, his infection with the sense of it.
Jacob Katz The Jews And Freemasonry Pdf Free
All modern Jewish history is a spasm of phobic contortions to escape from the vacuum. Whether through assimilation or through Zionism, the Jewish modernist seeks freedom, or liberation, by regaining the main current of history. Differences over how this should be done, rather than over whether it should be done, divide the several schools of modern Jewish policy. It is the mark of a rigidly defensive traditionalism—or of a self-consciously pious neo-Orthodoxy like Franz Rosenzweig's—to reject the whole project in principle.This, under another aspect, is also the main underlying problem of modern Jewish historiography. Leopold Zunz, who sorrowfully conceded in the 19th century that Jewish history was dead, passionately defended the study of it as a humanistic discipline; and thereby he also justifed his Jewish identity. Heinrich Graetz, who had a sturdier sense of ethnic pride, wrote a Jewish history which was alive enough to be resented by German historians as an offense against Gentiles.
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Jacob Katz The Jews And Freemasonry Pdf Files
Yet it, too, failed to meet basic objections raised against the claim of Jewish history to be a valid enterprise; and the core problem of modern Jewish historiography has been that of overcoming the deficiencies of Graetz.One such deficiency, deplored by Salo Baron, is Graetz's “lachrymose conception” of Jewish history. But if Graetz's volumes are so largely a chronicle of Jewish suffering, the real problem is not that his account is untrue or unbalanced, but precisely that it is so importantly correct. The 19th-century German historical school overdid things by making the state the sole organ of authentic history, but they saw the main point: true history is the history men make in action; what they merely suffer is fundamentally someone else's history. The current cultivation of social history, eminently represented by Baron among Jewish scholars, has real historical relevance only if it concerns itself (as Jacob Katz does) with those social conditions that significantly affect the actions and decisions by which history is truly made.It is no accident that events are only now finally laying to rest the persistent doubt as to whether Jewish history really exists, whether what parades under the name is any more than a parochial, filiopietistic, self-absorbed, and self-indulgent folklore.