Literatura hebrea
The Bible has been treated in England and America
in a variety of excellent text-books written by and for Jews and
Jewesses. It seemed to me very doubtful whether the time is, or
ever will be, ripe for dealing with the Scriptures from the purely
literary stand-point in teaching young students. But this is the
stand-point of this volume. Thus I have refrained from including
the Bible, because, on the one hand, I felt that I could not deal with
it as I have tried to deal with the rest of Hebrew literature, and
because, on the other hand, there was no necessity for me to
attempt to add to the books already in use. The sections to which I
have restricted myself are only rarely taught to young students in a
consecutive manner, except in so far as they fall within the range of
lessons on Jewish History. It was strongly urged on me by a friend
of great experience and knowledge, that a small text-book on later
Jewish Literature was likely to be found useful both for home and
school use. Such a book might encourage the elementary study of
Jewish literature in a wider circle than has hitherto been reached.
Hence this book has been compiled with the definite aim of
providing an elementary manual. It will be seen that both in the
inclusions and exclusions the author has followed a line of his own,
but he lays no claim to originality. The book is simply designed as a
manual for those who may wish to master some of the leading
characteristics of the subject, without burdening themselves with
too many details and dates.
This consideration has in part determined also the method of the
book. In presenting an outline of Jewish literature three plans are
possible. One can divide the subject according to Periods. Starting
with the Rabbinic Age and closing with the activity of the earlier
Gaonim, or Persian Rabbis, the First Period would carry us to the
eighth or the ninth century. A well-marked Second Period is that of
the Arabic-Spanish writers, a period which would extend from the
ninth to the fifteenth century. From the sixteenth to the eighteenth
century forms a Third Period with distinct characteristics. Finally,
the career of Mendelssohn marks the definite beginning of the
Modern Period. Such a grouping of the facts presents many
advantages, but it somewhat obscures the varying conditions
prevalent at one and the same time in different countries where the
Jews were settled. Hence some writers have preferred to arrange
the material under the different untries. It is quite possible to draw
a map of the world’s civilization by merely marking the successive
places in which Jewish literature has fixed its head-quarters. But,
on the other hand, such a method of classification has the
disadvantage that it leads to much overlapping. For long intervals
together, it is impossible to separate Italy from Spain, France from
Germany, Persia from Egypt, Constantinople from Amsterdam.
This has induced other writers to propose a third method and to
trace Influences, to indicate that, whereas Rabbinism may be
termed the native product of the Jewish genius, the scientific,
poetical, and philosophical tendencies of Jewish writers in the
Middle Ages were due to the interaction of external and internal
forces. Further, in this arrangement, the Ghetto period would have
a place assigned to it as such, for it would again mark the almost
complete sway of purely Jewish forces in Jewish literature.
Adopting this classification, we should have a wave of Jewish
impulse, swollen by the accretion of foreign waters, once more
breaking on a Jewish strand, with its contents in something like the
same condition in which they left the original spring. All these three
methods are true, and this has impelled me to refuse to follow any
one of them to the exclusion of the other two. I have tried to
trace influences, to observeperiods, to distinguish countries. I have
also tried to derive color and vividness by selecting prominent
personalities round which to group whole cycles of facts. Thus, some
of the chapters bear the names of famous men, others are entitled
from periods, others from countries, and yet others are named from
the general currents of European thought. In all this my aim has
been very modest. I have done little in the way of literary criticism,
but I felt that a dry collection of names and dates was the very
thing I had to avoid. I need not say that I have done my best to
ensure accuracy in my statements by referring to the best
authorities known to me on each division of the subject. To name
the works to which I am indebted would need a list of many of the
best-known products of recent Continental and American
scholarship. At the end of every chapter I have, however, given
references to some English works and essays. Graetz is cited in the
English translation published by the Jewish Publication Society of
America. The figures in brackets refer to the edition published in
London. The American and the English editions of S. Schechter’s
“Studies in Judaism” are similarly referred to.
Of one thing I am confident. No presentation of the facts, however
bald and inadequate it be, can obscure the truth that this little book
deals with a great and an inspiring literature. It is possible to
question whether the books of great Jews always belonged to the
great books of the world. There may have been, and there were,
greater legalists than Rashi, greater poets than Jehuda Halevi,
greater philosophers than Maimonides, greater moralists than
Bachya. But there has been no greater literature than that which
these and numerous other Jews represent.
Rabbinism was a sequel to the Bible, and if like all sequels it was
unequal to its original, it nevertheless shared its greatness. The
works of all Jews up to the modern period were the sequel to this
sequel. Through them all may be detected the unifying principle
that literature in its truest sense includes life itself; that intellect is
the handmaid to conscience; and that the best books are those
which best teach men how to live. This underlying unity gave more
harmony to Jewish literature than is possessed by many literatures
more distinctively national. The maxim, “Righteousness delivers
from death,” applies to books as well as to men. A literature whose
consistent theme is Righteousness is immortal. On the very day on
which Jerusalem fell, this theory of the interconnection between
literature and life became the fixed principle of Jewish thought, and
it ceased to hold undisputed sway only in the age of Mendelssohn. It
was in the “Vineyard” of Jamnia that the theory received its firm
foundation. A starting-point for this volume will therefore be sought
in the meeting-place in which the Rabbis, exiled from the Holy City,
found a new fatherland in the Book of books.
Chapter I. The “Vineyard” At Jamnia • Chapter II. Flavius
Josephus and the Jewish Sibyl • Chapter III. The Talmud
• Chapter IV. The Midrash and Its Poetry • Chapter V. The
Letters of the Gaonim • Chapter VI. The Karaitic Literature
• Chapter VII. The New-Hebrew Piyut • Chapter IX. Dawn of the
Spanish Era • Chapter X. The Spanish-Jewish Poets (I) • Chapter
XI. Rashi and Alfassi • Chapter XII. The Spanish-Jewish Poets (II)
• Chapter XIII. Moses Maimonides • Chapter XIV. The Diffusion of
Science • Chapter XV. The Diffusion of Folk-Tales • Chapter XVI.
Moses Nachmanides • Chapter XVII. The Zohar and Later
Mysticism • Chapter XVIII. Italian Jewish Poetry • Chapter XIX.
Ethical Literature • Chapter XX. Travellers’ Tales • Chapter XXI.
Historians and Chroniclers • Chapter XXII. Isaac Abarbanel
• Chapter XXIII. The Shulchan Aruch • Chapter XXIV.
Amsterdam in the Seventeenth Century • Chapter XXV. Moses
This eBook of “Chapters On Jewish Literature” (1899) by Israel
Abrahams belongs to the public domain.Complete book.
About this entry
You’re currently reading “Literatura hebrea,” an entry on Book's Cosmovisions
- Published:
- 16/05/2010 / 20:57
- Category:
- Ancient literature, Hebrew literature
- Tags:
- Israel Abrahams