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Jewish History by S. M. Dubnow
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.
* * *
History of the Jews in Russia and Poland, Volume I (of 3) by S. M. Dubnow
Blair comes home to find her fiancé in bed with her cousin Laura. She is determined not to let it destroy her. She is a strong capable woman. What she hadn't planned on was drinking too much then sleeping with her boss. Roman shows her things she had never experienced before. Didn't even know she would enjoy. The next morning in the cold light of day and sober, Blair wants to pull away and call it a one-night stand. Roman has other ideas. He just doesn't want her for one night he wants her period.
Corinne devoted three years of her life to her boyfriend, only for it to all go to waste. He saw her as nothing more than a country bumpkin and left her at the altar to be with his true love. After getting jilted, Corinne reclaimed her identity as the granddaughter of the town's richest man, inherited a billion-dollar fortune, and ultimately rose to the top. But her success attracted the envy of others, and people constantly tried to bring her down. As she dealt with these troublemakers one by one, Mr. Hopkins, notorious for his ruthlessness, stood by and cheered her on. "Way to go, honey!"
Brenna lived with her adoptive parents for twenty years, enduring their exploitation. When their real daughter appeared, they sent Brenna back to her true parents, thinking they were broke. In reality, her birth parents belonged to a top circle that her adoptive family could never reach. Hoping Brenna would fail, they gasped at her status: a global finance expert, a gifted engineer, the fastest racer... Was there any end to the identities she kept hidden? After her fiancé ended their engagement, Brenna met his twin brother. Unexpectedly, her ex-fiancé showed up, confessing his love...
"Always." That was the pact. Ava, Ethan, and Jax had their entire future mapped out: University of California, Westwood, together, a perfect, unbreakable trio. Then Chloe Evans arrived. Sweet, charming, and seemingly innocent, she systematically dismantled Ava's life-from subtly stealing credit for her work to "accidentally" wearing Ava' s prom dress and grandmother's heirloom necklace. Ethan and Jax, Ava's childhood best friends, not only stood by but actively defended Chloe, constantly dismissing Ava's pain and valid concerns. "Don't be so dramatic, Ava," became their infuriating mantra. The final betrayal came at a bonfire when Chloe feigned a "trip" and intentionally seared Ava's face with a burning marshmallow. Yet, still, Ethan and Jax rushed to Chloe's side, pleading, "It was an accident! Forgive her, for our sakes!" Ava's heart turned to ice. This wasn't merely a physical burn; it was the searing truth of their blindness, their utter betrayal. They chose Chloe, every single time. Their "always" was a bitter, self-serving lie. Lying in that hospital bed, the sting of the burn a stark reminder, Ava made her choice. She closed the UCW application, opened a new tab, and clicked "Submit" on Yale. This wasn't just a school; it was an escape. She was charting a new path, alone and finally free.
Belinda thought after divorce, they would part ways for good - he could live his life on his own terms, while she could indulge in the rest of hers. However, fate had other plans in store. "My darling, I was wrong. Would you please come back to me?" The man, whom she once loved deeply, lowered his once proud head humbly. "I beg you to return to me." Belinda coldly pushed away the bouquet of flowers he had offered her and coolly replied, "It's too late. The bridge has been burned, and the ashes have long since scattered to the wind!"
If desire were a blade, their first encounter left him bleeding in silence. He'd built a life on peril and pleasure, armor forged from recklessness, never imagining a woman could make him lower his guard. But even with the truth veiled in lies, he was already in too deep-entangled in the game, and captivated by the player.
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