I am about as Catholic as you can get. The only thing Jewish about me is that I went to a Jewish kindergarten. Actually, it was a public school, but the local Gentiles went to a parish kindy which my parents deemed to be too long a walk from our house.
So I stayed closer by, at age 5, and found out what The High Holy Days are.
We want to thank Mary Maxwell for this Op-Ed Please direct yours to Editor@GraniteGrok.com.
Rosh Hashanah is coming this weekend, stating Sunday night September 25th, and ending Tuesday the 27th. The year that will be ushered in is 5783. Amazing. The Happy New Year greeting in Hebrew is “Shana Tova” (accent on second syllable for both words — try it).
Now I want to tell you what makes me happy at this present year-end. I have discovered a new way to talk about Jews, and to talk about pro-Semitism. I am a pro-Semite, but everyone is so afraid of being called an anti-Semite they don’t dare talk about our Jewish brethren one way or the other. Fact is, I had heard that Aleksandr Solzhenitsyn had written a book in Russian, “Together for Two Hundred Years,” which no one had translated into English. Solzhenitsyn died in 2008 and here we are in 2022, so what’s going on?
Well, scouring the Internet usually hits paydirt. I found, at WikiSpooks, a commentary that includes many long excerpts from the hidden book. (In English, of course — the only things I can say in other languages are feliz navidad, pas de deux, and the aforementioned Shana Tova.)
In these excepts, Solzhenitsyn is reporting what many Russian Christians have to say. The material is not something we would understand in the melting-pot United States. It’s a discussion of — as the book’s title says — two centuries of Russians and Jews living together. “A” was aware of “B” and “B” was aware of “A.”
So sit back and hear. You will find much of it very touching. The Russian Christians understand that the Jews gave Russia many of its best enlightenments. They also feel terrible that this was not met by official kindness! (Let’s take a lesson here — we are all God’s chillun, even the ones on Martha’s Vineyard, if you know what I mean!)
Solzhenitsyn’s book is in two volumes; one deals with the period from 1795 to 1918, and the other covers the 1917 Bolshevik Revolution to the end of the Soviet Union in the 1990s. The selections below are all from Chapter 11, pre-revolution. David and Davina Davison translated them from the French in 2016. None of it is mine. Mostly it is Aleksandr talking; parenthetical remarks are his, square bracketed editing is mine. Double quotes means he is quoting.
Chapter 11. Jews and Russians before the First World War – The Growing Awareness [greatly abridged here]
In Russia … the best minds among the Russians and the Jews had had time to look back and evaluate from different points of view the essence of our common life, to seriously consider the question of culture and national destiny.
The Jewish people made its way through an ever-changing present by dragging behind it the tail of a comet of three thousand years of diaspora, without ever losing consciousness of being “a nation without language nor territory, but with its own laws” (Salomon Lourie), preserving its difference and its specificity by the force of its religious and national tension—in the name of a superior, meta-historical Providence.
[From the late 1800s], it was precisely this Jewish community in Russia that began to grow stronger, to flourish, and now “the whole history of the Jewish community in the modern age was placed under the sign of Russian Jewry”.
For their part, the Russian thinkers were perplexed by the particularism of the Jews. And for them, in the nineteenth century, the question was how to overcome it. Vladimir Solovyov, who expressed deep sympathy for the Jews, proposed to do so by the love of the Russians towards the Jews….
Teitel reports the following observation: “The Jews are in their majority materialists. Strong in them is the aspiration to acquire material goods. But what contempt for these material goods whenever it comes to the inner ‘I’, to national dignity! Why, in fact, the mass of Jewish youth—who has completely turned away from religious practice, and which often does not even speak its mother tongue—why did this mass not convert to Orthodoxy, which would have opened to it wide the doors of all the universities …?
As for D. Pasmanik, he also mentioned that this category of Jews converted under duress. (From 1905, conversion was facilitated: it was no longer necessary to go to orthodoxy, it was enough to become a Christian.)
I. V. Hessen, in an intervention in the second Duma in March 1907, after having denied that the [1905] revolution was still in its phase of rising violence, thus denying right-wing parties the right to arise as defenders of the culture against anarchy, exclaimed: “We who are teachers, doctors, lawyers, statisticians, literary men, would we be the enemies of culture? Who will believe you, gentlemen?”—They shouted from the benches of the right: “You are the enemies of Russian culture, not of Jewish culture!”
Enemies, of course not, but—as the Russian party pointed out—Were they able to take to heart the interests of the Russian State in their full scope and depth?
The Jewish middle classes make a very clear choice to give secular education to their children in the Russian language, [but] there is the development of publications in Yiddish—and comes into use the term “Yiddishism”: that the Jews remain Jewish, that they do not assimilate.
And it was precisely during these decades, and especially in Russia, that Zionism developed. The Zionists were ironical about those who wanted to assimilate, who imagined that the fate of the Jews of Russia was indissolubly linked to the destiny of Russia itself.
We turn first to Vl. Jabotinsky, a brilliant and original essayist…. Jabotinsky considered that Russia was nothing more than a halt for the Jews on their historical journey and that it was necessary to hit the road—to Palestine.
Passion ignited his words: it is not with the Russian people that we are in contact, we learn to know it through its culture, “mainly through its writers…, through the highest, the purest manifestations of the Russian spirit,”—and this appreciation, we transpose it to the whole of the Russian world.
He is merciless towards those who seek to assimilate. The average Jewish intellectual forgets himself: it is better not to pronounce the word “Jew”, “the times are no longer about that”; we are afraid to write: “we the Jews”, but we write: “we the Russians” and even: “we the Russkoffs”. …. “The thirty pennies for equal rights…”
The situation of the Jews in Russia—and not at any time, but precisely after the years 1905?1906—seemed to [Jabotinsky] desperately gloomy: “The objective reality, that is, the fact of living abroad, has turned itself against our people today … newspapers financed by Jewish funds” do not defend the Jews “in these times of unprecedented persecution.”
At the end of 1911, he wrote: …“ The study of Jewishness must become for us the central discipline… Jewish culture is now the only plank of salvation for us.”
All of this, we can, yes, we can understand it, share it. (And we, Russians, can do it, especially today, at the end of the twentieth century.)
But under the condition of reciprocity. Especially since it is not up to any nation or religion to judge another. It is true that in the last volume of the Jewish Encyclopædia, its editors complain that “the elite of the Jewish intelligentsia has shown its indifference to the cultural issues raised by this Encyclopædia,” devoting itself exclusively to the struggle for the equality—all formal—of rights for the Jews.
Meanwhile, in other minds and other Jewish hearts there was a growing conviction that the future of the Jews of Russia was indissolubly linked to that of Russia. ….”There is no salvation for us without Russia, as there is no salvation for Russia without us.”
Our intelligentsia was so generous, so freedom-loving, that it ostracised anti-Semitism from society and humanity; moreover, the one who did not give his frank and massive support to the struggle for equal rights of the Jews was considered a “despicable anti-Semite”. With its ever-awakening moral consciousness and extreme sensitivity, the Russian intelligentsia sought to understand and assimilate the Jewish view of priorities affecting the whole of political life….
Not only did Russian society firmly defend the Jews against the government, but it forbade itself and forbade anyone to show any trace of a shadow of criticism of the conduct of each Jew in particular…. (The generation formed at that time retained these principles for decades.)
V. A. Maklakov evokes in his memoirs a significant episode that occurred during the congress of the Zemstvos in 1905, when the wave of pogroms against the Jews and intellectuals had just swept through and [there were] pogroms directed against landowners. Only Leo Tolstoy, who enjoyed a unique position in society, could afford to say that, for him, the Jewish question was in the 81st place.
A collection of articles entitled Shchit [The Shield] was published in 1915: it took on globally and exclusively the defence of the Jews, these [writers] were either Russian or Ukrainian…. A few samples:
—L. Andreev: “The prospect of an approaching solution to the Jewish problem brings about a feeling of ‘joy close to fervour’, the feeling of being freed from a pain that has accompanied me all my life,” which was like “a hump on the back”; “I breathed poisonous air…”
—M. Gorky: “The great European thinkers consider that the psychic structure of the Jew is culturally higher, more beautiful than that of the Russian.” (He then rejoiced at the development in Russia of the sect of the Sabbatists and that of the “New Israel”.)
—P. Maliantovitch: “The arbitrariness to which the Jews are subjected is a reproach which, like a stain, covers the name of the Russian people… The best among the Russians feel it as a shame that pursues you all your life. We are barbarians among the civilised peoples of humanity… we are deprived of the precious right to be proud of our people… The struggle for the equal rights of the Jews represents for the Russian man… a national cause of prime importance…
—L. Andreev: “It is we, the Russians, who are the Jews of Europe; our border, it is precisely the Pale of Settlement.”…
Everything had begun with the “Chirikov affair,” an episode whose importance was inflated to the extreme: an explosion of rage in a small literary circle accusing Chirikov—author of a play entitled The Jews, and well disposed towards them—to be anti-Semitic. (And this because at a dinner of writers he had let himself go on to say that most of the literary critics of Saint Petersburg were Jews, but were they able to understand the reality of Russian life?)
Jabotinsky published a text … in the Slovo newspaper on 9 March 1909. He stated his fears that the majority of the progressive press wanted to silence this matter. That even a great liberal newspaper (he was referring to the Russian News) had not published a word for twenty-five years on “the atrocious persecutions suffered by the Jewish people…
Because of this tradition of silence, “one can be accused of anti-Semitism for having only pronounced the word ‘Jew’ or made the most innocent remark about some particularity of the Jews… The problem is that the Jews have become a veritable taboo that forbids the most trivial criticism, and that it’s them that are the big losers in the affair.” (Here again, we can only agree!)
Yes, insists Struve, it is essential to draw a border between the legal, the political domains and the realm where these sentiments live. “The Jewish question is both very easy and very difficult…. It is formally a question of law [and so] it is easy and natural to help solve it: to grant the Jews equal rights, and it requires great moral force and a very rational mind to, despite this repulsion, resolve definitively this question of right.”
And he concludes: “We must not deceive [our national feeling] or hide our faces… I have a right, like any Russian, to these feelings… The better it is understood… the less there will be misunderstandings in the future.” Yes… Oh, if we had woken up, as much as we are, a few decades earlier! (The Jews, them, had awakened long before the Russians.)
—And again these lines of Slovo‘s editorial team: “Harmony… implies recognition and respect for all the specificities of each [nationality].”…
Understanding this is much more important than calculating the percentage of Jews who tried to destabilise Russia (all of whom we did), who made the revolution or participated in Bolshevik power.
[May we all enjoy 5783! In fact may we live to see it! — MM]
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