Chapter I
It was one of the young German writers of the Nineteenth Century who uttered the paradox: the Jewish question and the woman question are identical. Both are eternal, both are complicated and both are almost unsolvable. Strangely enough, the author in whose mind this paradox was born was, at the same time, an anti-feminist and, although not an anti-Semite, was certainly not a friend of the Jews. Unwittingly, he paid a compliment to both.
Half of humanity -- one might be surprised to realize the literal meaning of this statement -- half of humanity is feminine. It is hard to realize this in a man's world. The difference between man and woman, economically, culturally, politically and even linguistically, has been so striking in the course of mankind's history that this fact has not only been ignored, but almost forgotten. A study of the lore and culture of antiquity would reveal the fact that this fundamental principle in God's creation has been persistently overlooked to the injustice of the fair sex and to the harm of the race in general.
Beginning with Greece, where the Spartan law required that newborn girls be killed, through pre-Christian Rome, where the woman did not appear as an individual, to the time of Christianity, when the woman, although recognized as a factor for the upbuilding of the church, was denied her natural privileges, not to mention the age-old traditions and customs of China, Japan and Tibet, this attitude was maintained.
Strange indeed are the ways of history.
The early recorders of Christian tradition definitely state the attitude of the founder of the Christian church toward his mother. When, surrounded by his disciples, announcing the arrival of the Kingdom of Heaven, he was informed that his mother was waiting outside, he declared harshly: "Who is my mother?" Pointing to his disciples, "You are my mother, brothers and sisters." He refused to see his mother. The realization, on the other hand, of the doctrines of the Galilean teacher, with all its accompanying features, created a contrasting fact. The Galilean girl whose son refused to see her was elevated to the height of the Madonna, the inspiring personality of the Catholic church, the object of adoration and exaltation, standing out as a symbol throughout the ages to millions of men, as if intended to be a compensation for the wrong and injustice done her and her sisters since the time of Eve.
A single exception must be recorded. It occurred within that tribe or tribes which were the antecedents of what later became known as Semites and, subsequently, Jews. In contradistinction to many Aryan languages, "man" and "woman" in the Semitic dialects are not two different words, but merely the masculine and feminine forms, respectively, of one root: "Ish," a man; "Ishah," a woman. This is not an accident. Students of early philology know that the sounds which later formed words were not accidents, but were direct results of the emotions and feelings of the primitive human being. The beautiful legend of Genesis which has remained unparalleled ever since in any lore of any people bears testimony to this observation. The Bible distinctly declares that "This will be called Ishah because she was taken from Ish."
Even that part of the description which remained in the minds of many as the lasting burden upon the woman, giving birth to the theory of sin in the mind of the tribe which created it, has a redeeming feature. The "sin" committed by Eve was nothing more than a striving for knowledge.
Apparently there is a fundamental difference in the conception and in the attitude toward the woman. The paradox of the German writer of the relation between the Jewish question and the woman question has, therefore, a deeper significance.
What has been the status of the Jewish woman? What of her achievements? Her struggles? Her privileges? Her disabilities? Her continuous progress and her particular distinctions?
I became deeply interested in the question when by chance of fate I was privileged to know the singularly brilliant and striking personality of one American Jewish woman: Mary Fels. Her life story runs through the romance of America's industrial, social, cultural, and political life. Out of the midst of industrial success, out of the victory of material advantage, Mary Fels succeeded in plunging across the cleavage which existed between materialism and the spirit. With a deep devotion, with an unlimited kindliness and charm, with a mind penetrative of problems affecting not only the social group in which she was reared, but of those affecting the rest of humanity, the life story of Mary Fels could be told to any group and in any language with a similar appeal.
What was the background which was favorable to the development of such a personality? What were the traditions which could nourish the kindliness of such a heart? What were the arteries which supplied the strength to this world-embracing mind? What was the racial stock which furnished the mental energy and vision required to grapple with the problems of the world?
The gallery of Biblical women and those Jewish women who followed throughout the history of the race furnish the background. No racial group can count in its national history as many heroines who are held in reverence, not only by their own race, but by humanity as a whole, as can the Jewish race. This distinction made itself felt even in that part of the lore which might be called Jewish mythology. In contradistinction to the heroines of Greek mythology, Diana, Athene, Rhea, Artemis, Aphrodite, and Leto -- who were considered at least as demigods -- the heroines of the Jewish race were and were considered purely human. Their being humans and their being a part of humanity was given expression by their having conferred upon them the "Motherhood of the Nation." Jewish lore invokes simultaneously the fatherhood of Abraham, Isaac and Jacob, and the motherhood of Sarah, Rebecca, Leah and Rachel.
The tradition was continued throughout the ages. Of the western nations, France holds the distinction of having as her heroine the canonized Jeanne d'Arc. Jewish tradition knows more than one. As a symbol of motherly devotion, unassailable by danger, we are told of Yocheved, the mother of Moses. As a symbol of sisterly attachment and prudence, we retain the picture of Miriam, Moses' sister, who knew to "stand at a distance."
As a singer of national unity and victory, there is heard through the ages the song of Deborah, flowing like the ancient river Kishon, which inspired her. As examples of self-sacrificing heroism in time of war, shining from afar, are the prophetesses Chuldah and the beautiful daughter of Zion, Judish. As a suffering, devoted and faithful wife in the time of famine, there stands out Naomi, the sweet. The story of Ruth attracts us an an idyll. As saviors from persecution emerge the graceful Esther and her legendary double, Estherke, the wife of Kazimierz the Great in Poland. As the helpful mate of the scholar there appears Brurya, the wife of Rabbi Meir. As a leader in letters stands the daughter of Rashi in Twelfth Century France, and, as a leader of men, stands Eidel, the daughter of the Baal Shem, when the foundations of the Hassidic movement were laid.
Unmentioned, but well known, is the legion of Jewish women who, in times of oppression and danger, took upon their shoulders the protection of their families. Familiar is the picture of the Jewish woman, still to be found, who, in order to enable her husband and sons to acquire the culture of the race, undertakes the burden of the provider. Whenever Jewish life was at a crossroad, the Jewish woman made her appearance. When the epoch of enlightenment dawned, following the long period of Middle Age darkness and lawlessness, the Jewish woman in the "aufklaerungs" epoch took her position in the vanguard. When Jewish life began to develop in the new world, an intellectually and emotionally strong group of Jewish women attended the birth of the new community.
Where lies the cause for this difference?
It lies, first, in the outlook on the world which grew out of the race psychology and in the lore, customs and laws which regulated the life of the Jewish woman.
One of the most ancient documents concerning the rights of women, the popular "Ketubah," which enumerates in the marriage contract the rights and privileges of the bride-to-be, contains a significant clause: "K'orach Gavrin Yehudain" (as is the custom of Jewish men). It is on that custom that the background for this phenomenon is based. To understand the conditions which produced this attitude toward the Jewish woman, to fully appreciate the background as well as the achievements, and to tell the life story of Mary Fels, this volume will be dedicated.
(Text from a typewritten, undated manuscript.)
Chapter II.
(Text from a typewritten, undated manuscript.)
Chapter II.
No comments:
Post a Comment