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Jewish History by S. M. Dubnow
Le peuple juif n'est pas seulement considérable par son
antiquité, mais il est encore singulier en sa durée, qui a
toujours continué depuis son origine jusqu'à maintenant ...
S'étendant depuis les premiers temps jusqu'aux derniers,
l'histoire des juifs enferme dans sa durée celle de toutes nos
histoires.-PASCAL, Pensées, II, 7.
To make clear the range of Jewish history, it is necessary to set down a few general, elementary definitions by way of introduction.
It has long been recognized that a fundamental difference exists between historical and unhistorical peoples, a difference growing out of the fact of the natural inequality between the various elements composing the human race. Unhistorical is the attribute applied to peoples that have not yet broken away, or have not departed very far, from the state of primitive savagery, as, for instance, the barbarous races of Asia and Africa who were the prehistoric ancestors of the Europeans, or the obscure, untutored tribes of the present, like the Tartars and the Kirghiz. Unhistorical peoples, then, are ethnic groups of all sorts that are bereft of a distinctive, spiritual individuality, and have failed to display normal, independent capacity for culture. The term historical, on the other hand, is applied to the nations that have had a conscious, purposeful history of appreciable duration; that have progressed, stage by stage, in their growth and in the improvement of their mode and their views of life; that have demonstrated mental productivity of some sort, and have elaborated principles of civilization and social life more or less rational; nations, in short, representing not only zoologic, but also spiritual types.2
Chronologically considered, these latter nations, of a higher type, are usually divided into three groups: 1, the most ancient civilized peoples of the Orient, such as the Chinese, the Hindoos, the Egyptians, the Chaldeans; 2, the ancient or classic peoples of the Occident, the Greeks and the Romans; and 3, the modern peoples, the civilized nations of Europe and America of the present day. The most ancient peoples of the Orient, standing "at the threshold of history," were the first heralds of a religious consciousness and of moral principles. In hoary antiquity, when most of the representatives of the human kind were nothing more than a peculiar variety of the class mammalia, the peoples called the most ancient brought forth recognized forms of social life and a variety of theories of living of fairly far-reaching effect. All these culture-bearers of the Orient soon disappeared from the surface of history. Some (the Chaldeans, Phoenicians, and Egyptians) were washed away by the flood of time, and their remnants were absorbed by younger and more vigorous peoples. Others (the Hindoos and Persians) relapsed into a semi-barbarous state; and a third class (the Chinese) were arrested in their growth, and remained fixed in immobility. The best that the antique Orient had to bequeath in the way of spiritual possessions fell to the share of the classic nations of the West, the Greeks and the Romans. They greatly increased the heritage by their own spiritual achievements, and so produced a much more complex and diversified civilization, which has served as the substratum for the further development of the better part of mankind. Even the classic nations had to step aside as soon as their historical mission was fulfilled. They left the field free for the younger nations, with greater capability of living, which at that time had barely worked their way up to the beginnings of a civilization. One after the other, during the first two centuries of the Christian era, the members of this European family of nations appeared in the arena of history. They form the kernel of the civilized part of mankind at the present day.
Now, if we examine this accepted classification with a view to finding the place belonging to the Jewish people in the chronological series, we meet with embarrassing difficulties, and finally arrive at the conclusion that its history cannot be accommodated within the compass of the classification. Into which of the three historical groups mentioned could the Jewish people be put? Are we to call it one of the most ancient, one of the ancient, or one of the modern nations? It is evident that it may lay claim to the first description, as well as to the second and the last. In company with the most ancient nations of the Orient, the Jewish people stood at the "threshold of history." It was the contemporary of the earliest civilized nations, the Egyptians and the Chaldeans. In those remote days it created and spread a religious world-idea underlying an exalted social and moral system surpassing everything produced in this sphere by its Oriental contemporaries. Again, with the classical Greeks and Romans, it forms the celebrated historical triad universally recognized as the source of all great systems of civilization. Finally, in fellowship with the nations of to-day, it leads an historical life, striding onward in the path of progress without stay or interruption. Deprived of political independence, it nevertheless continues to fill a place in the world of thought as a distinctly marked spiritual individuality, as one of the most active and intelligent forces. How, then, are we to denominate this omnipresent people, which, from the first moment of its historical existence up to our days, a period of thirty-five hundred years, has been developing continuously. In view of this Methuselah among the nations, whose life is co-extensive with the whole of history, how are we to dispose of the inevitable barriers between "the most ancient" and "the ancient," between "the ancient" and "the modern" nations-the fateful barriers which form the milestones on the path of the historical peoples, and which the Jewish people has more than once overstepped?
A definition of the Jewish people must needs correspond to the aggregate of the concepts expressed by the three group-names, most ancient, ancient, and modern. The only description applicable to it is "the historical nation of all times," a description bringing into relief the contrast between it and all other nations of modern and ancient times, whose historical existence either came to an end in days long past, or began at a date comparatively recent. And granted that there are "historical" and "unhistorical" peoples, then it is beyond dispute that the Jewish people deserves to be called "the most historical" (historicissimus). If the history of the world be conceived as a circle, then Jewish history occupies the position of the diameter, the line passing through its centre, and the history of every other nation is represented by a chord marking off a smaller segment of the circle. The history of the Jewish people is like an axis crossing the history of mankind from one of its poles to the other. As an unbroken thread it runs through the ancient civilization of Egypt and Mesopotamia, down to the present-day culture of France and Germany. Its divisions are measured by thousands of years.
Jewish history, then, in its range, or, better, in its duration, presents an unique phenomenon. It consists of the longest series of events ever recorded in the annals of a single people. To sum up its peculiarity briefly, it embraces a period of thirty-five hundred years, and in all this vast extent it suffers no interruption. At every point it is alive, full of sterling content. Presently we shall see that in respect to content, too, it is distinguished by exceptional characteristics.
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History of the Jews in Russia and Poland, Volume I (of 3) by S. M. Dubnow
My boyfriend called, "Baby!" as he jumped out of bed and scrambled to pull his pants off the ground. "Please, I can explain my love." Shutting my eyes, I inhaled deeply and tried not to cry when I realized that my dream of the man not being my boyfriend had been dashed. "What?" I asked, "What do you want to explain?" How did you lie about having a business meeting while you were in bed enjoying yourself with my best friend, even though I told you I was in serious pain, is that it?" I stood there, my heart pounding, and tears streaming down my face...
On the day of their wedding anniversary, Joshua's mistress drugged Alicia, and she ended up in a stranger's bed. In one night, Alicia lost her innocence, while Joshua's mistress carried his child in her womb. Heartbroken and humiliated, Alicia demanded a divorce, but Joshua saw it as yet another tantrum. When they finally parted ways, she went on to become a renowned artist, sought out and admired by everyone. Consumed by regret, Joshua darkened her doorstep in hopes of reconciliation, only to find her in the arms of a powerful tycoon. "Say hello to your sister-in-law."
Rachel used to think that her devotion would win Brian over one day, but she was proven wrong when his true love returned. Rachel had endured it all—from standing alone at the altar to dragging herself to the hospital for an emergency treatment. Everyone thought she was crazy to give up so much of herself for someone who didn’t return her feelings. But when Brian received news of Rachel’s terminal illness and realized she didn’t have long to live, he completely broke down. "I forbid you to die!" Rachel just smiled. She no longer needed him. "I will finally be free."
Amy didn't expect that her husband whom she had loved and trusted earnestly for many years would be cheating on her by having sex with his secretary. When she confronted him, he and his secretary mocked and ridiculed her, they called her barren to her face, afterall, she had not conceived for the past three years that she had been married to her husband, Callan. Terribly Heartbroken, she filed for divorce and left to the club, she picked a random gigolo, had a hot one night stand with him, paid him and dissapeared to a small city. She came back to the country six years later with three identical cute boys and three identical cute girls of the same age. She settled and got a job but soon find out that her CEO was the gigolo she had sex with six years back at the club. Will she be able to hide her six little cuties from her CEO, who happens to be the most powerful man in NorthHill and beleived to be infertile? Can Amy and the most powerful man in NorthHill get along considering the social gap between them.
Rumors claimed that Fernanda, newly back with her family, was nothing more than a violent country bumpkin. Fernanda just flashed a casual, dismissive grin in response. Another rumor suggested that the usually rational Cristian had lost all sense, madly in love with Fernanda. This frustrated her. She could tolerate gossip about herself, but slander against her beloved crossed the line! Gradually, as Fernanda's multiple identities as a celebrated designer, a savvy gamer, an acclaimed painter, and a successful business magnate came to light, everyone realized they were the ones who had been fooled.
A sudden twist of fate connected Helena to a prominent and influential person. To onlookers, she appeared as a naive bimbo. In truth, she was a top-tier specialist, shrouded in layers of hidden identities. Charlie declared, “She’s quite delicate and easily hurt. Cross her, and you’re crossing me.” The elite families, outwitted by Helena's prowess, kept these truths from him. Helena eventually broke free from Charlie, sending him on a frenzied worldwide hunt. To him, she was a bird with dazzling wings, and his goal was to help her reach new heights.