LXII.
A Hebrew Address to Queen Victoria (1849)
Translated Extract from an Address of Russian Jews in Safed on their coming under England’s protection, 1849.
(After compliments to the Consul in Jerusalem.)
“We acknowledge to the Lord and praise Him that He has put it into the heart of the Glory the Pity of the mighty Crowned Queen, the pious, the precious, the upright who reigns over the provinces of England and its dependencies, to do good to the people of Israel and to succour them with every kind of aid, for great and small, and to defend them from those that rise up against them.
“With a perfect heart
Of mercy and loving kindness;
And with the tips of the wings of Mercy
And the grace of her Righteousness
She has extended and caused to shine upon us,
Who dwell in our own land,
The holy (be it established in our days,)
Us, who are burdened with troubles—
Sinking into distress,
Poverty and calamity,
But loving the land of our Fathers,
The place of our honour.
We here are those
Who are the sons of the provinces of Russia,
And this is the day we have looked for:
We have found it, we have seen it—
For she has bent down her pity to receive us
Under the shade of her wings of compassion,
And to comfort us with shade of her mighty rule,
For a name, for a praise, and for glory!
Yea, our souls within us are bound
To implore Him, who is fearful in mighty acts,
With praises and prayers,
That He may prolong her days
In rest and satisfaction;
That the Lord may hedge her in,
And all that are hers:
The princes around her,
With her nobles,
And all those comforted in her shadow
May they rise on wings of elevation, of prosperity,
In fulness of joy;
And may her kingdom be established
Like the Moon, for ever and ever,
Until the coming of Messiah!
May the Lord bless their lives and their substance,
And increase their honour,
And crown their praise!
Amen, so be Thy will!”¹
LXIII.
An Appeal by Ernest Laharanne (1860)
“Oh! que de proscriptions, que de larmes, que de sang dans cette période de 18 siècles, et vous êtes encore, fils de Juda!
“Contre la haîne, le mépris, le dédain, le dégoût vous avez franchi ces obstacles, sans nombre, que les bourreaux des siècles d’aveugle foi tendaient à votre passage, et l’éternelle main vous conduisait sans cesse!
“Mais la France vous a faits libres!...
“Vous avez été citoyens et vous êtes nos frères!
“L’an 1789 a été pour vous la première étape de la réhabilitation, si la réhabilitation est là où il n’y a pas la honte et infamie, mais là où il y a eu un malheur!
“Marchez alors sous l’égide sacrée de cette France émancipatrice! Dans sa mission libérale, son étoile de salut distingua échelonnés, sur la route des peuples, toutes les races proscrites et tous les parias du monde. Et vous étiez sur ce grand chemin, et l’opprobre et les malheurs ombrageaient seuls l’épineuse et brûlante voie!”
“Elle vous appella dans ses assemblées, dans ses triomphes, dans ses joies, dans ses malheurs; et au jour des délibérations, vous avez parlé, et au jour des marches triomphales vous avez applaudi, et au jour de nos malheurs, vous avez pleuré!...”
“Nous nous inclinons devant vous, hommes forts! Car vous fûtes forts durant votre histoire antique; vous fûtes forts, depuis le drame de Jérusalem; vous fûtes forts au temps du moyenâge, alors qu’il n’y avait que deux noires puissances: l’inquisition avec la croix, les pirates avec le croissant!
“Mais vous ne nous êtes pas arrivés tous jusqu’à nous. Combien n’en a-t-il pas fallu pour payer l’immense tribu de 18 siècles!
“Mais, ceux qui restent, vous pouvez grandir encore et rebâtir la porte de Jérusalem.
“C’est votre tâche. Dieu ne vous aurait pas conduits jusqu’à nos temps s’il n’avait pas voulu vous réserver la plus sainte des missions....”
“Une haute mission vous est réservée. Placés comme un vivant trait d’union entre trois mondes, vous devez amener la civilisation chez les peuples inexpérimentés encore, vous devez leur porter les lumières d’Europe que vous avez recueillies à flots.”
“Vous servirez d’intermédiaires entre l’Europe et l’extrême Asie, et vous ouvrirez les grandes voies qui mènent aux Indes et à la Chine et aux archipels encore inconnus, mais qu’il faudra explorer.
“Vous arriverez aux champs de Juda, avec la couronne du martyre et les cicatrices des longues douleurs, et le monde s’inclinera et les fronts se découvriront, comme devant un aîné des peuples!...”
“Vous avez assez aidé à civiliser les peuples, en Europe, à faire avancer le progrès, à faire et à favoriser les révolutions; vous devez maintenant songer au vallées du Liban et aux grandes plaines de Génézareth.
“Marchez! Dans votre œuvre rénovatrice, nos cœurs vous suivront et nos bras vous serviront d’aide!
“Nous le ferons! Vous avez en vous-mêmes de ces hommes si rares en nos temps, qui out fait appel à vos sympathies, et à vos secours, pour venir soulager nos frères dans le malheur!¹
“Cette voix que nous entendons encore a retenti d’un bout à l’autre du monde. Et qui ne serait pas reconnaissant aujourd’hui du généreux élan qu’a provoqué le grand homme?
“Marchez, Juifs de tous les pays!... L’antique patrie vous appelle, et nous serons fiers de venir rouvrir vos foyers!”
“Marchez, fils de martyrs!...”¹
LXIV.
Statistics of the Holy Land
A folded page with which the Addenda (Extracts from some of the reports, letters, and addresses on agriculture in the Holy Land received by Sir Moses Montefiore, F.R.S., etc. etc., during his sojourn there. Translated from the originals, by Dr. L. Loewe) to Lady Montefiore’s Notes from a Private Journal, 1844, concludes, is entitled:—
“A form of the lists giving a statistical account of the Children of Israel dwelling in the Holy Land. In the Year 5599/1839.” These are the names of the worthy persons fearing God, who resided in the Holy City, in the year 5599–1839.
The form is divided into seventeen columnar sections, headed with the following queries:—
Number in Family—Names—Where born—Age—Date of arrival in the Holy Land—How Situated—Occupation—Married—Single—Names and number of children—Age above 13—Age under 13—Names of Widows—Age—Names of Orphans—Age—Remarks.
Sir Moses, accompanied by his wife, first visited the Holy Land in 1827, and the urgent necessity and vast importance of statistics must have deeply impressed him, for we find that on his second pilgrimage, eleven years later, he caused forms similar to the above, which were also in Hebrew, to be distributed in the Holy Cities of Jerusalem, Safed, Tiberias, Hebron, and in other towns and villages. The information furnished was signed, countersigned and sealed by the Heads of each Kahal.
Forms applicable to synagogues, colleges, schools, and various other institutions were also circulated, requesting particulars as to situation, the names of the ecclesiastical and lay heads, and other officials. The purpose of each organization, its income and expenditure, and a number of other minor details.
This information—collected for thirty-six years 5599–5635 = 1839–1875—was compiled and arranged by Dr. Louis Loewe (the life-long friend of Sir Moses, whom he accompanied on thirteen of his missions abroad) and transcribed in fifteen imperial folio volumes, a model of Hebrew calligraphy.
In addition to these particulars of a personal nature, this invaluable thesaurus contains information dealing with land, agriculture, buildings, industries, cotton, oil, fruit-trees, and the condition of the country in general. The volumes are now deposited at the Jews’ College, Queen Square House, London, but form part of the Library of the Judith, Lady Montefiore Theological College of Ramsgate.
A wealth of material lies at the disposal of future historians and statisticians, and it is devoutly to be hoped, that this great work will find its proper resting-place in the Archives of Jerusalem.
LXV.
An Open Letter of Rabbi Chayyim Zebi Sneersohn of Jerusalem (1863)
“There were hundreds of Jews, preferring labour to starvation, to be seen working for their daily bread at one shilling per day in the fields of the so-called ‘Industrial Plantations for Jews,’ then under the auspices of Mr. Finn, late English Consul for Palestine, and up to the present time there are many Jews engaged in performing even the most menial offices and doing their best to provide food for their families. The other day a meeting was held by the Chief Rabbi, Haim David Hassan, and many other notabilities of the different congregations, at which I also attended. The subject proposed was an enquiry to ascertain the number of those who are likely to devote themselves to agricultural pursuits and to draw up a plan in which way they could be helped in order to attain the object desired. The result was that up to the present about one hundred heads of families declared their readiness to go and till the ground of their fathers. The result of the preliminary discussion on the plan to be adopted was to get a hodjet, or secure possession from the Government or possession of cultivated ground, consisting of gardens, olive trees, vineyards and fields.”
Palestinian Rabbis were quick to recognize the activity of the British Consul. James Finn was indeed an English pioneer of the idea of colonization of Palestine and of Britain’s protection of Palestinian Jews. He was appointed Consul before the death of Bishop Alexander (who was a converted Jew and the first Bishop appointed by the British Government in Jerusalem), in 1848, and the chief reason for his appointment was his known love of the Jewish cause. He was at the time a member of the London Society’s Committee, had published an interesting and learned work on the History of the Spanish Jews, as well as a tract upon the Chinese Jews, had devoted himself with great zeal and rare success to the study of Hebrew, which he spoke and wrote with fluency, and was considered on this account to be particularly well qualified for the post of Consul at Jerusalem (another proof of the great appreciation of the national Jewish character of Palestine on the part of the British Government at that time). Finn went out as a devoted friend to the Jewish cause, and such he proved himself throughout. Though an ardent Christian, he won the sympathy of the most orthodox Jerusalem Rabbis, and their moral support for the colonization of Palestine.
Palestinian Jews themselves advocated the establishment of Jewish agricultural colonies in 1863:—
“Behold, we are now awaking to a sense of the profound degradation which systematic dependence on charity must produce and to the awful demoralization which must be the necessary consequence of its precariousness. The increasing prosperity of those around us makes us the more deeply feel our own unutterable misery: while European ideas, gradually penetrating to us, are rousing us from our apathy and inspiring us more and more with the wish to wipe away from us the disgrace of sloth, with which we are but too often stigmatized. We want to work, and to work hard, in order to support ourselves by the sweat of our brows. But there is in Palestine no other source of employment capable of giving bread to a community consisting of thousands of individuals, save agriculture. You dole out to us annually thousands of pounds, just enough to keep us, year after year, on the brink of starvation. This has now been going on for centuries, with the result which we have seen. Now try whether a change for the better could not be brought about. Lay out, by way of experiment, and on a small scale, just to begin with, a portion of the funds destined for the Holy Land in productive labour. Some of us, at least, will, instead of being maintained in involuntary idleness, see what our handiwork can produce, whereby you give the mere consumer of to-day a chance of becoming the producer of to-morrow, and in time you may have the satisfaction of seeing the country dotted with self-supporting agricultural colonies of happy Jews—the very same who are now a burden to you, and whose cry of distress every now and then resounds through the countries of the West.”
Rabbi Sneersohn was on a visit to Melbourne in 1861, and addressed (in Hebrew) a “Meeting of the members of the Jewish Faith (to which persons of other denominations were also invited) for the purpose of adopting measures to assist in building houses of refuge on Mount Zion” (The Salvation of Israel, an address, etc., by Rabbi Hayim Zwi Sneersohn, Melbourne, 1862).
LXVI.
The Tragedy of a Minority, as seen by an English Jewish Publicist (1863)
“The whole Tragedy of our People is to be found in the fact that we must everywhere be in the minority: and no matter how just our cause may be, we shall always have to complain of slights and insults, of being overlooked by accident or design, of being scorned by many, and denounced by zealots or infidels, all for the sake of being a minority.... But once again blessed with a Government of our own, though only a small portion of Israelites should be found in their own land, while the many would prefer to remain in the countries where they now sojourn, and the advantages of which they might not wish to give up, the feelings of the world would necessarily undergo a great change, and the treatment meted out to us would not be what it is now. If we have our agriculturists, our statesmen, our mechanics, our public teachers, equal to the best found anywhere, who would dare to insult us by stating that he knows us only as pedlars, bankers and merchants: and class us as a whole among petty traders and men of low pursuits? No effort which we can make, situated as we are all over the world, will readily change the long habit which was forced on us to depend on commerce, large and small, in all its branches, in which the meaner necessarily predominated, owing to the exclusive laws to which we were subjected: and therefore it will be centuries before the unjust prejudices against us die out, if ever they can, in case we ever succeed in divesting ourselves of that habit. If our land be restored to us, and we to it, how nobly will our character, which is now concealed and obscure, burst forth in all ancient vigour and beauty, and we shall naturally present to the world again examples worthy of imitation, and the harp of Judah, which has so long hung mute on the willows of many a Babylon, will again resound to the master-touch of the inspired poet. He will again sing aloud the praises of the Most High. Our judges will sit on the judgment-seat of our ancient counsellors, and decide for the lofty and the lowly according to the demands of the Mosaic legislation: and the wisdom which had its chief residence on the hills of Jerusalem will evermore be diffused to enlighten a suffering world, and will prove its strength in contrast with the failures of antagonistic systems.... Will this dream be speedily realized? We cannot tell indeed: events occasionally creep slowly over the face of the world, but at other times they rush rapidly forward, and one great development follows closely on the heels of the other. The same may be the case with the now apparently distant restoration of Israelites to Palestine. The world is becoming rapidly peopled: the boundaries of nations in the meanwhile are frequently changed: jealousies of one people against another are constantly developed: the balance of power, a vain desire to preserve peace among men, is constantly vibrating to and fro. Is it then so unlikely that an effort will be made to place in Palestine and the neighbourhood an enterprising race which shall restore it?”
LXVII.
הברת ישוב ארץ ישראל ודרישת ציון בלאנדאן הבירה׃
London Hebrew Society for the Colonization of the Holy Land
Plans
“The London Society for the Colonization of the Holy Land intends:—
“1. To collect funds for the purchase of deserted and desolate towns, and fields and vineyards in the Holy Land, and to prepare Hebrew Persons able and willing to work, so as to fit them for agricultural labour in the Holy Land.
“2. All Israelites, expert in sacred scripture and the Hebrew language, who are members of this society for six years, and prove their ability in agriculture, honest, and of respectable behaviour, able and willing to work, will be sent out to the Holy Land by this Society.
“3. On those sent out by the Society the sacred duty devolves to fulfil faithfully the commandments of the תורה not to work—or cause to work—on Sabbath, Festivals, Schemita, and Jobal, as well as to observe לקט שכחה ופאה and all other commandments relating to the cultivation of the soil in the Holy Land.
“4. All Israelites having lived uninterruptedly for three years in the Holy Land will be considered as free members, and, after passing proper examination, can enjoy the same rights as those who have contributed.
“5. A house, with adjoining land, and cattle, implements and all other requirements for agriculture, and all necessaries for himself and his family shall be provided by the Society until the soil is fertilised and productive.
“6. In each colony the Society shall establish a Synagogue with all its requirements as ס׳ת, etc., schools for children and adults, appoint and pay Rabbis, readers and the other officials, provide books, &c.
“7. The Rabbi must not only have thorough knowledge of the Hebrew language and Theology, but must also be expert in other sciences and languages, especially the language of the country.
“8. Every colonist has the preference, after the stipulated time, to farm the land fertilised by his labour, which land remains the property of the society.
“9. The colonists will be placed under the protection of the great European powers.
“10. Co-religionists trained to the use of arms will be appointed by the society, to protect the colony from the attacks of the Bedouins; also police to enforce the laws and to maintain order.
“11. Israelitish co-religionists of all countries and of either sex will be accepted as members of the society.
“12. Those of other religions can only be accepted as honorary members.
“13. Boys and girls from 13 to 20 years of age, and persons more than 50 years of age can be members of the second class only.
“14. Children under 13 years of age are members of the third class.
“15. Communities forming societies among themselves will be accepted as branches of this society.
“16. Members, who bequeath money or property, according to their means, for the benefit of the society will be constituted perpetual members.
“17. Any member desiring to perpetuate the memory of deceased relations or friends, can do so by paying a certain sum, according to his means, to have them inscribed as perpetual members.
“18. Each member to pay an entrance fee of not less than 1s. 6d., one-third of which fee must be paid at the time of entrance.
“19. This third part will be used to meet the expenses of stationery, printing, advertising, rent of lecture hall, management, &c., and for the assistance of those persons preparing themselves for agriculture.
“20. Each member agrees to pay a certain voluntary contribution towards the funds of the society, which sum has to be paid to the committee every ראש חדש for which he will receive a receipt.
“21. A public meeting will be held every ר׳ח when the names of the members and the amount of their contributions will be published.
“22. General meetings will be held three times during the year, at such time and place as the monthly meetings shall appoint.
“23. Admission of non-members to the monthly meetings by ticket, to be had gratis.
“24. None but members will be allowed to address the meeting. Non-members can submit any question in writing, which will be communicated, and if necessary discussed at the meeting.
“25. To explain and to illustrate the principles of the society, lectures will be delivered every Sabbath in the hall of the society, to which members have free admission, non-members by ticket, sold for the benefit of the society.
“The land will be divided by ballot, for which members of the first class only are qualified. For assistance and for instruction every member of six months standing, in the first and second class, has a claim.
“Members who shall have obtained a plot of land and should not desire to emigrate, can convey the same to another person, provided he be qualified as described in Rule 2.”¹