Seeing the Beatles being introduced to Americans on the Ed Sullivan Show is still a vivid memory. Mark Lewisohn has written an history from the group's genesis to just before their meteoric rise on the new pop music scene. This cumbersome book is really only for the dedicated fan because the 800 + pages are filled with just too much minutia about the four men from Liverpool to be that important. The book's organizational skeleton can seen as the Beatles' teenage formation, honing their skills in Hamburg, Stuart Sutcliffe's relationship with the group, their relationship with Brian Epstein, the firing of drummer Pete Best and his replacement Ringo Starr (Richy Starkey), being rejected by every major recording studio including George Martin at EMI, the machinations that led George Martin's reassessment of the group, their first hit record, the relationship to their music publisher Dick James, with the book's ending with being on the verge of their second hit record.
The members of the group were typical of post WWII youth who were swept up by and swooned over the new American musical phenomenon called 'rock and roll'. Elvis Presley, Buddy Holly and the Crickets, Chuck Berry and Little Richard gained a great following and became heroes in the UK. The name 'Beatles' was inspired by the 'Crickets' when John Lennon and Stuart Sutcliffe came up with a double entendre. The book made a point of telling that the name was unique because English groups were usually known as the lead singer and his back-up (like Gerry and the Pacemakers, Rory Storm and the Hurricanes etc)
The group put in many hours of playing time in Hamburg, Germany, thus honing their skills as musicians and as a band; the long hours required to stay awake inspired drug use; the neighborhood where they played was a lair of hedonism with the Beatles seeking out its pleasures. One learns that Stuart Sutcliffe was really a talented artist and not much of a musician but his close friendship with John Lennon stalled his departure from the group. He marries Astrid Kirchherr from Hamburg, a photographer and his tragic, untimely death shocked the group.
All evidence points to the sacking of Pete Best as a result of his poor performance as a drummer. He can't seem to keep consistent time nor beat, either slowing down or speeding up, thus compromising the music of the group. The Beatles wait until they have a manager (to do the dirty job of firing) and the Music Producer's assessment that his play is unacceptable for recording before he is formally severed from the group.
Jewish Brian Epstein discovers the group when he makes good on his business promise to customers that NEMS (North East Music Stores) will procure any record requested. Although he has trouble finding the Beatles' first coarse recording of "My Bonnie" from a Hamburg distributor, Epstein is taken in by the sound. He visits the local group at the famed Cavern Club and falls in love with the group and offers his services to manage them. Although pejoratives about being Jewish are common, the stereotype about Jews having a flair with money convinces the Beatles that he is a good choice. One learns about real Jewish ethics in Mr. Epstein's business philosophy that he learned from his father and Grandfather: "The fair deal is the right deal!" As a matter of fact, one sees clearly that Epstein steered clear of any impropriety or accusation of taking advantage of the group. His fees for services were under market value at 10 percent not to exceed 25 percent (when others were charging between 30 and 50 percent!).
Although George Martin was in charge of comedy records (helping Peter Sellers' career) at EMI and originally passed over the Beatles' 'My Bonnie' demo, behind the scenes office politics required him to record some songs with the Beatles. He did not like "Love me do" because he really did not like the harmonica drawl, nevertheless, he gave the Beatles a better look after the recording started to rise on the pop charts. Martin's discretion, integrity and originality, willing to experiment with new sounds made him a perfect fit with the Beatles. Not only was he an accomplished musician with an ear and eye for talent but he was also the perfect sounding board for the group. He was used as the ax on Pete Best. When hearing Pete's effort on their Demo he would require a replacement drummer for future recordings.
Another Jewish figure that played prominently in the Beatles early success is Dick James (Isaac Vapnick) their music publisher. He also did the unusual and changed the way business has been done since 1900. In the past the publisher owned the rights to the sheet music, not the author/artist. The songwriter earned a small royalty on each sheet music sold. James saw the great potential of the Beatles and not wanting to eventually lose their business he changed protocol and offered Lennon, McCartney and Epstein a partnership in his business so that not only would the songwriters earn a royalty but would split company profits 50-50. This eventually created a wealth gap between John and Paul on the one hand with George and Ringo on the other.
I would only recommend this book to the avid fan willing to plow through so much information. The notion that there are two other volumes to continue this saga boggles my mind. Mr. Lewisohn, nevertheless, utilizes the tools of the historian constantly verifying and cross referencing information with corroborating sources thus making this contribution a very accurate record.
Monday, December 30, 2013
Monday, December 16, 2013
Torah, Chazal & Science by Rabbi Moshe Meiselman
This volume displays the virtuosity and mastery of halacha and science by its author. Its theme forcefully argues that Torah is a legitimate source of knowledge with its own independent system needing no confirmation from the outside. The book addresses a new popular literature that attempts to square scientific theories with the Torah and when those theories seem to conflict then the Torah is explained allegorically to fit the theories.
Some interesting discussions come out of this major contribution. Rabbi Meiselman elaborates on the approach of Rabbi Joseph Dov Soloveitchik of Boston ZTz"L pertaining to the Tradition and how the age of the universe and the story of Genesis are irreconcilable. He discusses the esoteric nature of the 6 days of creation and the flood story making the scientific theories irrelevant. For Rabbi Soloveitchik, the scientists overstep their bounds when entering cosmology.
He also explains that the tradents of tradition can not be assailed as the Rambam would classify such disparaging talk as heretical. The Mesorah, tradition, can only be studied through the chain of authorities implying that well known personages of antiquity would only be viewed out of curiosity. For Rabbi Soloveitchik, Philo and Josephus mean little to the Halachic tradition. The relatively newly found Talmudic exegete, Meiri means little and the respected thinker and leader, Don Isaac Abravanel may be interesting only as a Tanach exegete but certainly not as an expert in Talmudic exegesis because they are not found in the chain of the teaching tradition.
Rabbi Meiselman distills what true Torah teaching is all about. He's concerned about what the Kiruv (outreach) movement has popularized. Torah is not comparative literature, or any type of apologetic. Torah has its own beauty and attraction and one need not revert to fancy tricks, or manipulations or "wow!" moments. One only is to teach simply and clearly according to the Torah's own system of logic.
This volumes dismisses the approach of many that the Rambam accommodates Greek philosophy and permits allegory when there is a conflict with current philosophic trends. Rabbi Meiselman demonstrates conclusively that the Rambam accepts Chazal's definitive statements and rejects the philosophy. The Rambam applies strict rules when interpreting allegorically. He also shows that the Rambam's son, Rabbi Avraham is well aligned with his father about applying allegory.
Rabbi Meiselman demonstrates his deep understanding of the sources of the Mesorah when he declares that one may not go beyond the simple meaning of the text. When the Torah says the world was created in six days, he shows that there is no conflict even according to the science because the frame of reference of each are distinct from one another.
A major theme of the book is "emunas chachomim," having trust that the sages of the tradition were not simple ancients that can be dismissed when science or technologies change. One must appreciate that Chazal are bearers of a Divine tradition, a source of absolute truth. When Chazal make a definitive statement about reality one must accept it without questions. One must surrender to the authority of the Mesorah, the written and the oral.
This book touches on an old problem. It is not dissimilar to the conflict that occurred during the early Enlightenment period when there arose the desire to be accepted by the outside and accommodate contemporary expressions and etiquette into the traditional world. Rabbi Meiselman quotes his revered uncle, Rabbi Soloveitchik, saying the Jewish people need not have an inferiority complex about truth and knowledge. He explains that the true scientist understands the limits of empirical science. The Torah is the blueprint of the world; therefore, science needs to be reconciled with the Torah and not the other way around.
Some interesting discussions come out of this major contribution. Rabbi Meiselman elaborates on the approach of Rabbi Joseph Dov Soloveitchik of Boston ZTz"L pertaining to the Tradition and how the age of the universe and the story of Genesis are irreconcilable. He discusses the esoteric nature of the 6 days of creation and the flood story making the scientific theories irrelevant. For Rabbi Soloveitchik, the scientists overstep their bounds when entering cosmology.
He also explains that the tradents of tradition can not be assailed as the Rambam would classify such disparaging talk as heretical. The Mesorah, tradition, can only be studied through the chain of authorities implying that well known personages of antiquity would only be viewed out of curiosity. For Rabbi Soloveitchik, Philo and Josephus mean little to the Halachic tradition. The relatively newly found Talmudic exegete, Meiri means little and the respected thinker and leader, Don Isaac Abravanel may be interesting only as a Tanach exegete but certainly not as an expert in Talmudic exegesis because they are not found in the chain of the teaching tradition.
Rabbi Meiselman distills what true Torah teaching is all about. He's concerned about what the Kiruv (outreach) movement has popularized. Torah is not comparative literature, or any type of apologetic. Torah has its own beauty and attraction and one need not revert to fancy tricks, or manipulations or "wow!" moments. One only is to teach simply and clearly according to the Torah's own system of logic.
This volumes dismisses the approach of many that the Rambam accommodates Greek philosophy and permits allegory when there is a conflict with current philosophic trends. Rabbi Meiselman demonstrates conclusively that the Rambam accepts Chazal's definitive statements and rejects the philosophy. The Rambam applies strict rules when interpreting allegorically. He also shows that the Rambam's son, Rabbi Avraham is well aligned with his father about applying allegory.
Rabbi Meiselman demonstrates his deep understanding of the sources of the Mesorah when he declares that one may not go beyond the simple meaning of the text. When the Torah says the world was created in six days, he shows that there is no conflict even according to the science because the frame of reference of each are distinct from one another.
A major theme of the book is "emunas chachomim," having trust that the sages of the tradition were not simple ancients that can be dismissed when science or technologies change. One must appreciate that Chazal are bearers of a Divine tradition, a source of absolute truth. When Chazal make a definitive statement about reality one must accept it without questions. One must surrender to the authority of the Mesorah, the written and the oral.
This book touches on an old problem. It is not dissimilar to the conflict that occurred during the early Enlightenment period when there arose the desire to be accepted by the outside and accommodate contemporary expressions and etiquette into the traditional world. Rabbi Meiselman quotes his revered uncle, Rabbi Soloveitchik, saying the Jewish people need not have an inferiority complex about truth and knowledge. He explains that the true scientist understands the limits of empirical science. The Torah is the blueprint of the world; therefore, science needs to be reconciled with the Torah and not the other way around.
Tuesday, December 3, 2013
The Jewish Enlightenment by Shmuel Finer
This volume studies the beginning of the Enlightenment as it affects the Jewish community emerging into the modernity of Central Europe. Moses Mendelssohn, Naftali Herz Wessely, David Friedlander, and Isaac Euchel are highlighted in this very informative text. The author puts force a thesis that the adherents of modernity attempt to break the power of the "rabbinic elite" by suggesting changes to the educational curricula and how the "rabbinic elite" react and fight back. [I am not sure the author uses this term, "rabbinic elite" in a neutral way or gives away his attitude toward some very famous and great rabbis like Landau and Emden.]
With the fall of feudalism, modernity ushers in personal autonomy; Voltaire strikes hard against the Church and monarchy with his Reason and the independent press is exploited as a tool to communicate beyond any church or government. The Jewish community in Germany emerges from the ghetto with activists promoting emancipation, and tolerance attempting to join the common ground of contemporary general culture as observant Jews.
Mendelssohn comes off as a traditional Jew with no interest in innovating new ways. He is depicted as a commanding silent figure all the while believing that the East European Jew is too obscurantist. Finer astutely points out that Mendelssohn believed in 'tolerance' in this new age. He believes the rabbinic ban is completely inappropriate in an age of personal autonomy. For example, Mendelssohn does not seem to be put off by Solomon Maimon's non-observance and certainly does not believe that he should be excommunicated. He supports the liberal notion of tolerance. Nevertheless, Mendelssohn prefers not to be an activist but rather the sage philosopher and most famed Jew of the era.
His student, Naftali Herz Wessely makes the sparks fly by independently calling for a new curriculum for Jewish schools: traditional Torah Talmud study coupled with the rigors of modern science and contemporary language and etiquette. Wessely's criticism stings implying that the traditional Jew is backward in need of some training to be of modern worth. Rabbi David Tevele delivers a fiery sermon denouncing any innovation. Moreover, the rabbi rejects Wessely's premise that a traditional Jewish education precludes one from being a worthy modern human being.
The traditional rabbis rally around Tevele denouncing Wessely as a heretic! The hyperbole come fast and furious, forcing the rabbis to eventually articulate their traditional position. The shock, however, of an independent voice in the Torah community is initially dumbfounding! The rabbis refuse to engage Wessely directly who is stunned at their ferocious response of heresy. Wessely a traditional observant Jew, can not understand what could be so terrible about his program.
Friedlander eventually breaks from traditional observance becoming a radical reformer and ultimately an apostate. Isaac Euchel directs the Jewish Enlightenment press, pressing for changes until the Jewish enlightenment loses its support to assimilation.
With the fall of feudalism, modernity ushers in personal autonomy; Voltaire strikes hard against the Church and monarchy with his Reason and the independent press is exploited as a tool to communicate beyond any church or government. The Jewish community in Germany emerges from the ghetto with activists promoting emancipation, and tolerance attempting to join the common ground of contemporary general culture as observant Jews.
Mendelssohn comes off as a traditional Jew with no interest in innovating new ways. He is depicted as a commanding silent figure all the while believing that the East European Jew is too obscurantist. Finer astutely points out that Mendelssohn believed in 'tolerance' in this new age. He believes the rabbinic ban is completely inappropriate in an age of personal autonomy. For example, Mendelssohn does not seem to be put off by Solomon Maimon's non-observance and certainly does not believe that he should be excommunicated. He supports the liberal notion of tolerance. Nevertheless, Mendelssohn prefers not to be an activist but rather the sage philosopher and most famed Jew of the era.
His student, Naftali Herz Wessely makes the sparks fly by independently calling for a new curriculum for Jewish schools: traditional Torah Talmud study coupled with the rigors of modern science and contemporary language and etiquette. Wessely's criticism stings implying that the traditional Jew is backward in need of some training to be of modern worth. Rabbi David Tevele delivers a fiery sermon denouncing any innovation. Moreover, the rabbi rejects Wessely's premise that a traditional Jewish education precludes one from being a worthy modern human being.
The traditional rabbis rally around Tevele denouncing Wessely as a heretic! The hyperbole come fast and furious, forcing the rabbis to eventually articulate their traditional position. The shock, however, of an independent voice in the Torah community is initially dumbfounding! The rabbis refuse to engage Wessely directly who is stunned at their ferocious response of heresy. Wessely a traditional observant Jew, can not understand what could be so terrible about his program.
Friedlander eventually breaks from traditional observance becoming a radical reformer and ultimately an apostate. Isaac Euchel directs the Jewish Enlightenment press, pressing for changes until the Jewish enlightenment loses its support to assimilation.
Saturday, November 23, 2013
How Children Fail by John Holt
This book resonated with me personally because I experienced first hand the fear and terror that is often created in the classroom by people who perhaps mean well but do the opposite of actually teaching. Holt observed that the traditional classroom is not an area of free inquiry and discovery, but rather a place where the child sits in fear of not knowing the correct answers. He observed that most schools are answer driven instead of discovery oriented for the student.
Most classrooms are controlled by what the teacher envisions and determines to be what is good for the student. Holt favors, however, a child centered classroom according to the child's level of inquiry. He shows in many instances all a child needs is a little bit of more time to contemplate without any fear. Patience is required to allow those gears of thinking and processing to work in the mind of a young student. Most schools, Holt claims, are geared toward the very brilliant student that does not need time to do figuring. The consequences of such an atmosphere for many breed contempt for school.
I shall relate two poignant personal instances that had calamitous effects on my school experience that my parents worried whether I would ever recover to be a successful student. These two instances emotionally shut me down to the extent that my parents were concerned about my shyness and timidity. Thankfully, due to our move to the West Coast, and a very enthusiastic, sensitive and caring third grade teacher, I came out of my shell.
The first instance happened in first grade during a reading specialist session. My class waited patiently for our spelling tests to be distributed. The teacher would call out a name, and that person would rise from their desk and walk up to the teacher's desk to be greeted with some congratulatory comment with the test placed in one's hand. I had not noticed anything untoward, as my name was called. I rose and approached the teacher's desk, putting out my hand with a big smile on my face as my teacher offered my test to me. I took the test into my hand, however, the teacher did not let go. Expecting some congratulations, I received, instead, a stern reprimand: "Gentlemen do not wear their sweaters around their waists! If you think you are a gentleman, YOU WILL go back to your seat and return to receive your test as a gentleman!!" I was so dumbfounded, so stunned I did not understand that she wanted me to untie the sleeves of my sweater that were around my waist and come back to the desk. I returned to my seat completely embarrassed and sat down. Everyone waited in deafening silence. I did not know what do! Some kind girl whispered to me to remove the sweater and go back up to the teacher! I obeyed my neighbor's whisper, shedding the sweater and approached the teacher blanched with trembling fear. She gave me my perfect score test with a smile, saying, "That's better, that's a gentleman!" I was damaged...
The other instance happened in the second grade. My teacher was an old angry spinster who always demanded quiet. When one of the more popular students, an actual teacher's pet got yelled at, I knew the year would not go well. It happened in late November, toward the end of the day, my teacher was up to her old tricks yelling for quiet and demanded that no one say a word! She snapped at her pet practically bringing her favorite to tears. I felt bad for my fellow student, yet I had my own problem at that moment: I needed to relieve myself. I sat in fear knowing that the teacher demanded that nobody say a word - to me meaning one could not even ask to go to the lavatory. So I kept looking at the clock hoping I could last until the bell would ring all the while holding in that which needed to come out. My calculations fell short. The bell would not ring until well after my teacher discovered the puddle under my desk. "YOU MUST BE SICK! go to the nurse right now!" was her reaction and I removed my tearful self from the room and headed for the main office that housed the nurse's station. I sat there until the bell rang and then was dismissed to go catch my bus home all the time crying. When my brother asked why I was crying, someone offered a reason, "he's obviously crying because President Kennedy was shot!" I did not offer a correction as the reason for my crying since at least I now had a legitimate reason and not an embarrassing one upon which to rely. The day President Kennedy was assassinated will always be remembered as a national humiliation, but for me it was also a personal humiliation...
I remember that after my third grade year, my parents celebrated with a swim party. My third grade teacher was invited with her family. I felt quite embarrassed that my teacher came to our house. It wasn't until years later that my parents explained to me that they wanted to express their appreciation to her for helping me have a successful year. They explained that I was very shy and timid after living in New York and that they were frightened that I would never come out of my 'shell'. They were grateful that my teacher took a special interest in my development and enabled me to have a very successful year.
She created a safe, enthusiastic atmosphere of discovery and friendship; there was no fear, no apprehension, no embarrassment: it was of the classroom John Holt had advocated.
Most classrooms are controlled by what the teacher envisions and determines to be what is good for the student. Holt favors, however, a child centered classroom according to the child's level of inquiry. He shows in many instances all a child needs is a little bit of more time to contemplate without any fear. Patience is required to allow those gears of thinking and processing to work in the mind of a young student. Most schools, Holt claims, are geared toward the very brilliant student that does not need time to do figuring. The consequences of such an atmosphere for many breed contempt for school.
I shall relate two poignant personal instances that had calamitous effects on my school experience that my parents worried whether I would ever recover to be a successful student. These two instances emotionally shut me down to the extent that my parents were concerned about my shyness and timidity. Thankfully, due to our move to the West Coast, and a very enthusiastic, sensitive and caring third grade teacher, I came out of my shell.
The first instance happened in first grade during a reading specialist session. My class waited patiently for our spelling tests to be distributed. The teacher would call out a name, and that person would rise from their desk and walk up to the teacher's desk to be greeted with some congratulatory comment with the test placed in one's hand. I had not noticed anything untoward, as my name was called. I rose and approached the teacher's desk, putting out my hand with a big smile on my face as my teacher offered my test to me. I took the test into my hand, however, the teacher did not let go. Expecting some congratulations, I received, instead, a stern reprimand: "Gentlemen do not wear their sweaters around their waists! If you think you are a gentleman, YOU WILL go back to your seat and return to receive your test as a gentleman!!" I was so dumbfounded, so stunned I did not understand that she wanted me to untie the sleeves of my sweater that were around my waist and come back to the desk. I returned to my seat completely embarrassed and sat down. Everyone waited in deafening silence. I did not know what do! Some kind girl whispered to me to remove the sweater and go back up to the teacher! I obeyed my neighbor's whisper, shedding the sweater and approached the teacher blanched with trembling fear. She gave me my perfect score test with a smile, saying, "That's better, that's a gentleman!" I was damaged...
The other instance happened in the second grade. My teacher was an old angry spinster who always demanded quiet. When one of the more popular students, an actual teacher's pet got yelled at, I knew the year would not go well. It happened in late November, toward the end of the day, my teacher was up to her old tricks yelling for quiet and demanded that no one say a word! She snapped at her pet practically bringing her favorite to tears. I felt bad for my fellow student, yet I had my own problem at that moment: I needed to relieve myself. I sat in fear knowing that the teacher demanded that nobody say a word - to me meaning one could not even ask to go to the lavatory. So I kept looking at the clock hoping I could last until the bell would ring all the while holding in that which needed to come out. My calculations fell short. The bell would not ring until well after my teacher discovered the puddle under my desk. "YOU MUST BE SICK! go to the nurse right now!" was her reaction and I removed my tearful self from the room and headed for the main office that housed the nurse's station. I sat there until the bell rang and then was dismissed to go catch my bus home all the time crying. When my brother asked why I was crying, someone offered a reason, "he's obviously crying because President Kennedy was shot!" I did not offer a correction as the reason for my crying since at least I now had a legitimate reason and not an embarrassing one upon which to rely. The day President Kennedy was assassinated will always be remembered as a national humiliation, but for me it was also a personal humiliation...
I remember that after my third grade year, my parents celebrated with a swim party. My third grade teacher was invited with her family. I felt quite embarrassed that my teacher came to our house. It wasn't until years later that my parents explained to me that they wanted to express their appreciation to her for helping me have a successful year. They explained that I was very shy and timid after living in New York and that they were frightened that I would never come out of my 'shell'. They were grateful that my teacher took a special interest in my development and enabled me to have a very successful year.
She created a safe, enthusiastic atmosphere of discovery and friendship; there was no fear, no apprehension, no embarrassment: it was of the classroom John Holt had advocated.
Monday, November 11, 2013
Sabbatai Sevi: the mystical messiah by Gershom Scholem
This volume is a magisterial effort that exhibits the master craftsman at his craft. If one is interested in understanding what a professional historian does, Sabbatai Sevi: The mystical Messiah is a perfect example. Scholem reviews all the different accounts reporting on the rise and fall of Sabbatai Sevi showing his command of languages from Hebrew, German, English and French. He shows his power of analysis of each source, exposing bias, some sympathetic, some hostile and some curious about the subject! He enjoys dismissing Henrich Graetz based on the sources. Scholem tells the story of hope and anticipation of the Jewish Messiah by sifting through the labyrinths of mystical codes and ecsoterica of Lurianic Kabbala.
Scholem's thesis seems to be that by the end of the Medieval period the religious world was steeped in the esoteric world of mysticism (more so than Maimonides' rationalism and almost negation of Mysticism) to the extent that a pretender and his marketeer could fool practically the entire nation. According to Scholem, virtually the entire Jewish world was swept up by the marvelous events surrounding Sabbatai's appearance. How else could vociferous rabbinic opposition be drowned out by the wave of excitement. The desire for messianic relief was so great that one's faith was challenged when voicing opposition.
Early on Sabbatai was recognized exhibiting odd behavior before he rose to prominence. His behavior reflected extreme mood swings of elation and ecstasy on the one hand and melancholia on the other. These episodes gave rise to antinomian practice, either ignoring or blatantly violating Jewish law. The rabbinic ban was imposed on him (although curiously without much effect). Nathan of Gaza, a fellow mystic then becomes his John the Baptist and Paul of Taursis all wrapped into one person. Nathan begins prophesying and interpreting Sabbatai's odd behavior as illustrious signs of future events. He calls for preparation of the 'Kingdom of Heaven' much like John the Baptist. He proclaims Sabbatai as the Messiah much like Paul did about Jesus.
What is fascinating about this tragedy in Modern Jewish History is the determination to believe that he was the Messiah. Even after his apostasy, large segments are not satisfied that he failed. Nathan even explains that his apostasy was part of a divine plan. Even with his death, people are reluctant to give up hope or faith. Only after the death of Nathan, his prophet does the Jewish world begin to feel the depression of their mistake.
A few rabbis, like Sasportas, and Samuel Halevi were steadfast in their disbelief. Some gloated to say "I told you so" and some were diplomatic in tending to their flock to help heal the open wounds of despair. One is told that the great aged rav at the time who's classic commentary on the Code of Jewish law, known as the TAZ was a believer. He died before Sabbatai's conversion to Islam.
Today, perhaps because of the embarrassment of this tragedy most of us are unaware of how influential this movement was. The Jewish world would like to forget Sabbatai Sevi. Reading about Sabbatai Sevi, however, enables one to reflect on the rise of Hasidism and the fears of Messianism as reflected in the concept of Hasidic lore. One may gain a better appreciation of the Vilna Gaon' s opposition, that perhaps instead of being preoccupied with the Kabbalah and the coming of the Messiah (like so many are today) one should fix times for old fashioned Torah Study stressing the rationality of Jewish practice and law. That one should keep in mind that Misnagged (Those who oppose) idea of the coming of the messiah: that he will come late on a Friday afternoon, when one's household is frantically preparing for the arrival of the Sabbath oblivious to everything going on in the world so that observance of Shabbos can be ideally accomplished according to the Torah law and Halacha.
May we usher in his coming when we least expect it speedily in our days.
Scholem's thesis seems to be that by the end of the Medieval period the religious world was steeped in the esoteric world of mysticism (more so than Maimonides' rationalism and almost negation of Mysticism) to the extent that a pretender and his marketeer could fool practically the entire nation. According to Scholem, virtually the entire Jewish world was swept up by the marvelous events surrounding Sabbatai's appearance. How else could vociferous rabbinic opposition be drowned out by the wave of excitement. The desire for messianic relief was so great that one's faith was challenged when voicing opposition.
Early on Sabbatai was recognized exhibiting odd behavior before he rose to prominence. His behavior reflected extreme mood swings of elation and ecstasy on the one hand and melancholia on the other. These episodes gave rise to antinomian practice, either ignoring or blatantly violating Jewish law. The rabbinic ban was imposed on him (although curiously without much effect). Nathan of Gaza, a fellow mystic then becomes his John the Baptist and Paul of Taursis all wrapped into one person. Nathan begins prophesying and interpreting Sabbatai's odd behavior as illustrious signs of future events. He calls for preparation of the 'Kingdom of Heaven' much like John the Baptist. He proclaims Sabbatai as the Messiah much like Paul did about Jesus.
What is fascinating about this tragedy in Modern Jewish History is the determination to believe that he was the Messiah. Even after his apostasy, large segments are not satisfied that he failed. Nathan even explains that his apostasy was part of a divine plan. Even with his death, people are reluctant to give up hope or faith. Only after the death of Nathan, his prophet does the Jewish world begin to feel the depression of their mistake.
A few rabbis, like Sasportas, and Samuel Halevi were steadfast in their disbelief. Some gloated to say "I told you so" and some were diplomatic in tending to their flock to help heal the open wounds of despair. One is told that the great aged rav at the time who's classic commentary on the Code of Jewish law, known as the TAZ was a believer. He died before Sabbatai's conversion to Islam.
Today, perhaps because of the embarrassment of this tragedy most of us are unaware of how influential this movement was. The Jewish world would like to forget Sabbatai Sevi. Reading about Sabbatai Sevi, however, enables one to reflect on the rise of Hasidism and the fears of Messianism as reflected in the concept of Hasidic lore. One may gain a better appreciation of the Vilna Gaon' s opposition, that perhaps instead of being preoccupied with the Kabbalah and the coming of the Messiah (like so many are today) one should fix times for old fashioned Torah Study stressing the rationality of Jewish practice and law. That one should keep in mind that Misnagged (Those who oppose) idea of the coming of the messiah: that he will come late on a Friday afternoon, when one's household is frantically preparing for the arrival of the Sabbath oblivious to everything going on in the world so that observance of Shabbos can be ideally accomplished according to the Torah law and Halacha.
May we usher in his coming when we least expect it speedily in our days.
Friday, October 25, 2013
The French Enlightenment and Jews: origins of modern antisemitism by Arthur Hertzberg
With the age of Reason in full swing the question of Jewish Emancipation comes to the forefront of discussions in this major contribution to Modern Jewish History by Professor Arthur Hertzberg. The men of the Enlightenment seem to fall into two categories: those that support Jewish Emancipation because Reason dictates it and those that argue against Jewish Emancipation because in their reasoning the Jews are exceptionally immoral and base and do not deserve to be counted among men, let alone to be emancipated. Leading the charge against Jewish Emancipation is the age's seminal figure Voltaire.
In this volume one gets a clear picture of the differences between the Sephardic Jewish community essentially situated in the south that is granted emancipation first and the Ashkenazic Jewish community situated in the Alsace-Lorraine district in the north east. The Sephardic community comes to France basically as converts to Catholicism and eventually quietly return to their original Jewish faith. Their assimilation includes giving up their autonomous Jewish court system and submitting to the authority of the State's justice system. Their occupation is essentially international trade from which the State directly benefits. They are not the hated moneylenders. Their dress, their language and occupation differ little from their gentile neighbors. The lacking of the elements of obscurantism hasten the Sephardic Jewish community's emancipation.
The Ashkenazim, however, were an autonomous Yiddish speaking community with their own court and policing systems. Their essential occupations were banking, money-lending, petty trade and commerce. Most were poor, with the exceptional successful court Jewish purveyor. The charges against them of obscurantism and backwardness were easy to obstruct emancipation.
Voltaire leads the attack against the Jews. No matter how one interprets his attitude, Mr. Hertzberg shows that his contemporaries viewed him as the enemy of the Jews. Most of the arguments in favor of Jewish Emancipation have to rebut his charges that the Jews are a morally incorrigible base element. Voltaire's charges are reminiscent of the ancient Greek and Roman charges before the advent of Christianity against the Jews being strange and separatist.
The Sephardic Jew, Isaac Pinto responds point by point to Voltaire and shows that Voltaire obviously has little experience with the Southern Sephardic Jews because they resemble nothing like those Jews in Alsace-Lorraine. Voltaire seems not to notice.
Henri Gregorie, the Catholic priest forcefully argues that whatever faults the Jews might have, the blame lies with Christendom. Years of persecution inure the Jews against the dominant culture. They should not be blamed for their aloof corruptness against the gentile because it is the gentile that is guilty of tormenting the Jews. Once the Jews are to be treated as men, they will improve their moral standing. This argument is similar to the one Wilhem Von Dohm wrote at the behest of Moses Mendelssohn. (Mendelssohn was concerned at the rhetoric because the assumption of Jewish moral corruption was so misleading that it cast aspersions against the entire Jewish people.) Clearly, as a result of Voltaire's vitriol, the defenders of the Jews have to resort to false assumptions to show how Voltaire erred miserably.
Ironically, the Ashkenazim argue to retain their separatist ways of autonomous living. They cannot, however, demand equality and retain their autonomy. The forces of Reason eventually enable Jewish emancipation and the Jews join society as Frenchmen. Nevertheless, the charge of obscurantism is permanently pressed against the fabric of Jewish culture and becomes the bedrock of any modern antisemitism.
In this volume one gets a clear picture of the differences between the Sephardic Jewish community essentially situated in the south that is granted emancipation first and the Ashkenazic Jewish community situated in the Alsace-Lorraine district in the north east. The Sephardic community comes to France basically as converts to Catholicism and eventually quietly return to their original Jewish faith. Their assimilation includes giving up their autonomous Jewish court system and submitting to the authority of the State's justice system. Their occupation is essentially international trade from which the State directly benefits. They are not the hated moneylenders. Their dress, their language and occupation differ little from their gentile neighbors. The lacking of the elements of obscurantism hasten the Sephardic Jewish community's emancipation.
The Ashkenazim, however, were an autonomous Yiddish speaking community with their own court and policing systems. Their essential occupations were banking, money-lending, petty trade and commerce. Most were poor, with the exceptional successful court Jewish purveyor. The charges against them of obscurantism and backwardness were easy to obstruct emancipation.
Voltaire leads the attack against the Jews. No matter how one interprets his attitude, Mr. Hertzberg shows that his contemporaries viewed him as the enemy of the Jews. Most of the arguments in favor of Jewish Emancipation have to rebut his charges that the Jews are a morally incorrigible base element. Voltaire's charges are reminiscent of the ancient Greek and Roman charges before the advent of Christianity against the Jews being strange and separatist.
The Sephardic Jew, Isaac Pinto responds point by point to Voltaire and shows that Voltaire obviously has little experience with the Southern Sephardic Jews because they resemble nothing like those Jews in Alsace-Lorraine. Voltaire seems not to notice.
Henri Gregorie, the Catholic priest forcefully argues that whatever faults the Jews might have, the blame lies with Christendom. Years of persecution inure the Jews against the dominant culture. They should not be blamed for their aloof corruptness against the gentile because it is the gentile that is guilty of tormenting the Jews. Once the Jews are to be treated as men, they will improve their moral standing. This argument is similar to the one Wilhem Von Dohm wrote at the behest of Moses Mendelssohn. (Mendelssohn was concerned at the rhetoric because the assumption of Jewish moral corruption was so misleading that it cast aspersions against the entire Jewish people.) Clearly, as a result of Voltaire's vitriol, the defenders of the Jews have to resort to false assumptions to show how Voltaire erred miserably.
Ironically, the Ashkenazim argue to retain their separatist ways of autonomous living. They cannot, however, demand equality and retain their autonomy. The forces of Reason eventually enable Jewish emancipation and the Jews join society as Frenchmen. Nevertheless, the charge of obscurantism is permanently pressed against the fabric of Jewish culture and becomes the bedrock of any modern antisemitism.
Sunday, October 13, 2013
The Devil in The White City by Erik Larson
If one is interested in a history of Chicago this is a great read. Its strong narrative details the construction of the World Exhibition commemorating Columbus' discovery of America in the late 19th century. As the narrative reveals the machinations of building the expo, one reads of the heinous deeds of a serial killer sociopath who easily dispatches his victims and converts them to cadavers and articulated skeletons profiting from them by conveying them to medical schools.
One is introduced to the leading citizens of the city: Montgomery Ward, Marshall Fields and Bertha and Potter Palmer. Daniel Burnham is the lead architect and Frederick Olmstead is the lead landscaper, the one who did New York's Central Park.
George Ferris constructs the first successful Ferris Wheel and the bicycle becomes an everyday vehicle with equally sized wheels compared to the original design of an over sized front wheel. Westinghouse gains the lighting contract over General Electric and converts the light bulbs to alternating current.
The reader is introduced to the famous Buffalo Bill Cody and his Wild West Show. As a matter of fact, Cody, a consummate showman, denied a concession for fear of attracting the wrong type of crowd does very well. By procuring a nearby sight, Cody along with Anny Oakley and hundreds of Native Americans do not have to share profits and as a result, Cody becomes very wealthy without being a part of the World's Fair. The organizers of the fair underestimate the attraction of the old wild west frontier, now an extinct way of life.
As one reads about the civic rivalry between New York and Chicago, one gets a glimpse of the most twisted monster of a man. He easily gains the confidence of young women and lures them to his castle only to snuff out their lives and their children for no real reason except a thirst for killing and a desire for added profit.
Mr. Larson delivers a well constructed book of story telling and history in this nonfiction record of the 1895 Columbian World's Fair at Chicago IL.
One is introduced to the leading citizens of the city: Montgomery Ward, Marshall Fields and Bertha and Potter Palmer. Daniel Burnham is the lead architect and Frederick Olmstead is the lead landscaper, the one who did New York's Central Park.
George Ferris constructs the first successful Ferris Wheel and the bicycle becomes an everyday vehicle with equally sized wheels compared to the original design of an over sized front wheel. Westinghouse gains the lighting contract over General Electric and converts the light bulbs to alternating current.
The reader is introduced to the famous Buffalo Bill Cody and his Wild West Show. As a matter of fact, Cody, a consummate showman, denied a concession for fear of attracting the wrong type of crowd does very well. By procuring a nearby sight, Cody along with Anny Oakley and hundreds of Native Americans do not have to share profits and as a result, Cody becomes very wealthy without being a part of the World's Fair. The organizers of the fair underestimate the attraction of the old wild west frontier, now an extinct way of life.
As one reads about the civic rivalry between New York and Chicago, one gets a glimpse of the most twisted monster of a man. He easily gains the confidence of young women and lures them to his castle only to snuff out their lives and their children for no real reason except a thirst for killing and a desire for added profit.
Mr. Larson delivers a well constructed book of story telling and history in this nonfiction record of the 1895 Columbian World's Fair at Chicago IL.
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