C
由道格拉斯蘆葦
由道格拉斯蘆葦

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Original English Text

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體育一二五一二六一二七一二八一二九一三〇 一三一

Chapter 18
第18章

 

The Napoleonic Interrogation

拿破崙審問

When Napoleon reached his dizzy peak of power he presumably hoped to do great things for France and the French, as well as for himself (and his family). 當拿破崙達成他暈眩的高峰期的權力,他想必希望做大事,為法國和法語,以及為自己(和他的家人) 。

Very soon after he became Emperor (or possibly even before) he found that one of the most difficult problems which would confront him was not a French affair at all but an alien one: “the Jewish question”! 很後不久,他成為皇帝(或可能,甚至之前) ,他發現其中一個最棘手的問題,將面臨他不是一個法國的內政,但在所有的外國人一說: “猶太人問題” ! It had racked the lives of the people for centuries; no sooner was the Pope persuaded, and the imperial crown on Napoleon's head, than it popped up from behind Napoleon's throne, to harass him. 它已racked人民生活的數百年;沒有遲早是教宗說服,和皇冠對拿破崙的頭,比它出現了從背後拿破崙的寶座,騷擾他。

In Napoleonic manner he took it by the throat and tried to extract an answer from it to the eternal question: did the Jews truly desire to become part of the nation and to live by its law, or did they secretly acknowledge another law which commanded them to destroy and dominate the peoples among whom they dwelt? 在拿破崙的方式,他採取了它的喉嚨,並試圖提取一個答案,從它永恆的問題:沒有猶太人真正的願望,成為部分國家和生活在其法律,或他們暗中承認的另一項法律,其中指揮他們摧毀稱霸人民當中,他們花了?

However, this famous Interrogation was Napoleon's second attempt to solve the Jewish riddle and the tale of the little known earlier one should briefly be told. 不過,這個著名的審訊是拿破崙的第二次嘗試,以解決猶太人之謎和故事的鮮為人知的較早前一應簡單地被告知。

Napoleon was one of the first men to conceive the idea of conquering 拿破崙是第一個男子受孕的想法征服 Jerusalem 耶路撒冷 for the Jews and thus “fulfilling prophecy,” in the currently fashionable phrase. 為猶太人,從而“實現的預言, ”在目前流行的詞組。 He thus set an example imitated in the present century by all those British and American leaders who probably would most dislike to be compared with him: Messrs. Balfour and Lloyd George, Woodrow Wilson, Franklin Roosevelt and Harry Truman, and Sir Winston Churchill. 因此,他樹立了榜樣模仿,在本世紀所有這些英國和美國的領導人誰最可能會不喜歡被比較,他說: messrs.鮑爾弗和勞埃德喬治,威爾遜,羅斯福和杜魯門,主席先生和邱吉爾。

Napoleon's venture was so shortlived that history says almost nothing of it or of his motives. 拿破崙的風險是如此短暫的歷史說,幾乎沒有它,或他的動機。 As he was at the time not yet ruler of 因為他是在時間尚未統治者 France 法國 , only the commander in chief, he may have hoped by it merely to gain military support from the Jews of the ,只有指揮官在行政,他可能有希望由它只是獲得軍事支持,從猶太人的 Middle East 中東 for his campaign there. 為他的競選。 If he already pictured himself as First Consul and Emperor, he may (like Cromwell) have looked for monetary support from the Jews of Europe in that greater ambition. 如果他已經圖為自己作為第一領事和皇帝,他可能(如克倫威爾)已研究過金融支持,從猶太人的歐洲在這方面更大的雄心。

In any case, he was the first European potentate (as supreme military commander he was really that) to court the favour of the Jewish rulers by promising them 在任何情況下,他是第一個歐洲potentate (作為最高軍事指揮官,他是真的)法院贊成猶太統治者的承諾,他們 Jerusalem 耶路撒冷 ! ! In doing this he espoused the theory of separate Jewish nationhood which he later arraigned. 在這樣做的,他信奉的理論不同的猶太人建國,他後來提審。

The story is authentic but brief. 這個故事是真實的,但簡短。 It rests entirely on two reports published in Napoleon's 它完全就兩份報告發表在拿破崙的 Paris 巴黎 Moniteur in 1799, when he was in command of the French expedition sent to strike at English power through moniteur在1799年,當他在指揮的法國探險隊發出了罷工的權力,在英語通過 Egypt 埃及 . 。

The first, dated from Constantinople on April 17, 1799, and published on May 22, 1799, said: “Buonaparte has published a proclamation in which he invites all the Jews of Asia and of Africa to come and place themselves under his flag in order to re-establish ancient 第一,日期從君士坦丁堡對1799年4月17日,並登載於1799年5月22日,說: “ buonaparte發表了文告,其中他邀請所有的猶太人,亞洲和非洲來的地方,自己在他的國旗, 以便重新建立古代 Jerusalem 耶路撒冷 . He has already armed a great number and their battalions are threatening 。他已經武裝一個偉大的數目和他們的營威脅 Aleppo 阿勒頗 .” “ 。

This is explicit; Napoleon was undertaking to “fulfil prophecy” in the matter of “the return.” 這是明確的;拿破崙被承諾“履行的預言”在這件事“的回報” 。

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The second report appeared in the Moniteur a few weeks later and said, “It is not solely to give Jerusalem to the Jews that Buonaparte has conquered Syria; he has vaster designs …” 第二份報告出現在該moniteur數星期後,並說: “這是不是純粹是為了給耶路撒冷的猶太人說, buonaparte已征服了敘利亞,他vaster設計… … ”

Possibly Napoleon had received news of the effect which the first report had produced in France, where this intimation that the war against England (like the revolution against “kings and priests”) might be turned chiefly to Jewish advantage was not well received; alternatively, it may have done the English more good, among the other peoples of Arabia, than it could ever do Buonaparte among the Jews. 拿破崙可能收到的消息的影響,其中的第一次報告產生了在法國,這暗示戰爭對英格蘭(如革命,反對“國王和祭司” )可能會拒絕,主要是猶太人的優勢,不是好評;或者,它可能也做了更多的好英語,其中包括其他人民,阿拉伯,比以往任何時候都可以做buonaparte之間的猶太人。

The bubble evaporated at that point, for Napoleon never reached 泡沫消失在這一點上,拿破崙從未達到 Jerusalem 耶路撒冷 . 。 Two days before the first report was published by the distant Moniteur, he was already in retreat towards 前兩天的第一次報告發表了遙遠的moniteur ,他已在撤退走向 Egypt 埃及 , thwarted by an obstinate Englishman at ,挫敗了一個頑固的英國人在 Acre 英畝 . 。

Today's student feels somewhat resentful that Napoleon's Zionist bid was soon cut short, for if he had been able to press on with it a deputation of Zionist elders might soon have been examining his ancestry (like Cromwell's, earlier) for some trace of Davidic descent which would qualify him to be proclaimed the Messiah. 今天的學生感到有點不滿,認為拿破崙的猶太复國主義申辦盡快縮短,因為如果他已經能夠記者,就與它的代表的猶太复國主義的長者,可能很快已審查他的祖先(如克倫威爾的,以較早者為準)為一些痕跡davidic後裔,其中他將有資格被宣布彌賽亞。

Thus all that remains today of this venture of Napoleon's is a significant comment made on it in our time by Mr. Philip Guedalla (1925): “An angry man had missed, as he thought, his destiny. 因此,所有這仍然是今天這個合資企業,拿破崙的是一個重大的評論,它提出的,在我們這個時代先生弘圭達拉( 1925 ) : “憤怒的男子曾錯過,因為他認為,自己的命運。 But a patient race still waited; and after a century, when other conquerors had tramped the same dusty roads, it was seen that we had not missed ours.” 但病人的種族仍然等待;和一個世紀之後,當其他的征服者已tramped同時塵土飛揚的道路,這是看到我們沒有錯過我們的“ 。

The reference is to the British troops of 1917, who in this typical Zionist presentation of history are merely instruments in the fulfilment of Jewish destiny, a part missed by Napoleon. 參考的是英國軍隊1917年,誰在這方面典型的猶太复國主義者介紹歷史,只不過是文書,在履行猶太人的命運,一部分由拿破崙錯過。 Mr. Guedalla uttered these words in the presence of Mr. Lloyd George, the British Prime Minister of 1917 who had sent those soldiers along those same “dusty roads.” Mr. Lloyd George thus was able to sun himself in the approving gaze of an audience which looked on him as “an instrument in the hands of the Jewish God” (Dr. Kastein). 圭達拉先生說出這些話在在場的勞埃德先生喬治,英國首相1917年誰發送了這些士兵沿著這些同樣的“塵土飛揚的道路” 。勞埃德先生喬治,從而能夠孫本人在批准的目光1觀眾期待這對他是“一個儀器在手中的猶太神 ” (博士kastein ) 。

In 1804 Napoleon was crowned Emperor; and by 1806 “the Jewish question” was so large among his cares that he made his renowned second attempt to solve it. 在1804年拿破崙加冕皇帝,並通過1806 “猶太人問題”是如此之大,他的關心,他作出了他的著名的第二次嘗試去解決它。

Amid all his campaigns he was engrossed by it, like many potentates before him, and now he tried the reverse method of settling it: having briefly undertaken to restore “ancient 在他的所有活動,他是engrossed它,許多人一樣potentates在他面前的,而現在他試圖反向的方法解決它:有簡單的承諾,恢復“古 Jerusalem 耶路撒冷 ” (and thus the Jewish nation), he now demanded that the Jews choose publicly between separate nationhood and integration in the nation wherein they dwelt. “ (因此猶太民族) ,他現在要求猶太人選擇公開之間的獨立建國和一體化的國家,其中,他們花了。

He was in bad odour with the French at this time because of the favour which (they said) he showed to Jews. 他是在惡劣的氣味與法國在這個時候,因為該贊成哪(他們說)他表明,猶太人。 Complaints and appeals for protection against them poured in on him, so that he told the Council of State, “These Jews are locusts and caterpillars, they devour my 投訴和上訴,為保護對他們傾注在他身上,讓他告訴安理會的國家, “這些猶太人是蝗蟲和毛蟲,他們吃掉我 France 法國 … They are a nation within the nation .” Even Orthodox Judaism at that time strenuously denied this description. … …他們是一個民族與民族 “ ,甚至正統猶太教在那個時間在增強時代感,加強否認了這一說法描述。

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The State Council itself was divided and in doubt, so that Napoleon summoned 112 leading representatives of Judaism, from 國務院本身就是分裂,在毫無疑問,使拿破崙召見112領導的代表,猶太教,從 France 法國 , , Germany 德國 and 和 Italy 意大利 , to come to ,來 Paris 巴黎 and answer a list of questions. 並回答一份問題清單。

The strange world in which Napoleon thus set foot is little understood by Gentiles. 奇怪的世界中,拿破崙,從而踏上不大理解的外邦人。 It is illumined by the following two quotations: 這是照亮由以下兩個報價:

“Owing to the acceptance of the idea of the Chosen People and of salvation, the Jewish world was Judeocentric, and the Jews could interpret everything that happened only from the standpoint of themselves as the centre ” (Dr. Kastein). “由於接受的想法所選擇的人民和救贖,猶太人是世界judeocentric ,和猶太人可以解釋一切發生的事情,只有從自己的立場, 作為中心 ” (博士kastein ) 。

‘The Jew constructed a whole history of the world of which he made himself the centre; and from this moment, that is, the moment when Jehovah makes the covenant with Abraham, the fate of Israel forms the history of the world, indeed, the history of the whole cosmos, the one thing about which the Creator of the world troubles himself. '猶太人修建了整個世界歷史的,而他自己的中心;從這個時刻,即是時候,耶和華使公約與石禮謙,命運以色列形式的世界歷史,事實上,歷史的整個宇宙,一件事,這是造物主的世界的麻煩自己。 It is as if the circles always become narrower; at last only the central point remains: the Ego ” (Mr. Houston Stewart Chamberlain). 這是因為,如果各界始終成為窄;最後只有中央點仍然是:自我 “ (史都華先生休斯頓張伯倫) 。

One of these authorities is a Zionist Jew and the other is what the first would call an anti-semite; the reader will see that they are in perfect agreement about the essence of the Judaic creed. 上述主管當局之一是一個猶太复國主義猶太人和其他的是什麼,首先將要求反semite ;讀者會看到他們是在完美的協議,關於本質的猶太信仰。

Indeed, the student of this question finds that there is really no disagreement about such matters between the Talmudic-Jewish scholars and those objectors whom they accuse of prejudice; what the Jewish extremists really complain of is that any criticism should be made from quarters “outside the law”; this is to them intolerable. 事實上,學生對這個問題的認定,實在是沒有異議約等事宜之間的talmudic -猶太學者和那些反對他們指責的偏見;什麼猶太極端主義分子真的抱怨的是,任何的批評,應該作出從宿舍“外法律“ ,這是他們不能容忍的。

The questions devised by Napoleon show that, unlike the British and American politicians of this century who have taken up Zionism, he perfectly understood the nature of Judaism and the problem of human relationships thrown up by it. 問題制訂的拿破崙表明,不像美國和英國的政治家本世紀誰已採取了猶太复國主義,他完全可以理解的性質,猶太教和問題,人與人之間的關係,扔了它。 He knew that, according to the Judaic Law, the world had been created, at a date precisely determined, solely for the Jews and everything that happened in it (including such an episode as that of his own fame and power) was calculated simply to bring about the Jewish triumph. 他知道,根據該猶太法律,世界上已經建立,在準確地確定日期,只為猶太人和一切發生在IT (包括這樣一個插曲,因為他自己的名譽和權力)計算簡單帶來的猶太人的勝利。

Napoleon in his day comprehended the Judaic theory as it is expounded, in this century, by Dr. Kastein in relation to King Cyrus of 拿破崙在他的天理解的猶太理論,因為它是闡述,在本世紀內,由博士kastein在有關國王的居魯士 Persia 波斯 and his conquest of 和他的征服 Babylon 巴比倫 in 538 BC: 在公元前538 :

“If the greatest king of the age was to be an instrument in the hands of the Jewish God, it meant that this God was one who determined the date not only of one people but of all peoples; that he determined the fate of nations, the fate of the whole world .” “如果最大的國王的年齡是一個工具在手中的猶太人的上帝,這意味著這是上帝的一誰決定的日期,不僅一人, 而是所有人民的;決心,他的命運,國家的通行做法,的命運,整個世界 “ 。

Napoleon had tentatively offered to make himself “an instrument in the hands of the Jewish God” in the matter of 拿破崙已初步提供的,使自己“的一種手段在手中的猶太神”在這件事的 Jerusalem 耶路撒冷 , but had been foiled by the defender of ,但已被挫敗的維護者 Acre 英畝 . 。 Now he was Emperor and was not ready to be “an instrument,” nor would he accept the proposition at all. 現在他是皇帝,並沒有準備好“的一種手段, ”也不會接受他的主張在所有。

He set out to make the Jews stand up and declare their allegiance, and shrewdly devised questions which were equally impossible to answer without repudiating 他列出,使猶太人站起來,並宣布他們的效忠,並shrewdly制訂的問題,同樣是不可能的答案,沒有批判

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the central idea, or to evade without incurring the later reproach of falsehood. 中央的想法,或逃避,而後來的非議的謬誤。 Dr. Kastein calls the questions “infamous,” but that is only in the spirit earlier mentioned, that any question from a being outside the Law is infamous. 博士kastein調用問題“的臭名昭著的” , 但這只是在精神,剛才, 任何問題,從一個被法律以外,是臭名昭著的。

In another passage Dr. Kastein says, with involuntary admiration, that Napoleon in his questions “correctly grasped the principle of the problem,” and this is higher praise than that accorded by Dr. Kastein to any other Gentile ruler. 在另一個通過博士kastein說,與自願欽佩,拿破崙在他的問題“的正確把握的原則問題” ,這是更高的讚美比所博士kastein任何其他詹蒂萊的統治者。

Also, it is true; had mortal man been able to find an answer to “the Jewish question” Napoleon would have found it, for his enquiries went to the very heart of the matter and left truthful men only with the choice between a pledge of loyalty and an open admission of inveterate disloyalty. 此外,這是事實;了致命的男子能夠找到一個答案: “猶太人問題”拿破崙會發現,他查詢到非常核心問題,並留下真實的男人,只有與選擇之間的承諾客戶忠誠度和一公開承認習不忠。

The delegates, elected by the Jewish communities, came to 代表,選出來的猶太社區,來到 Paris 巴黎 . 。 They were in a quandary. 他們在窘境。 On the one hand, they were all bred in the age-old faith that they must ever remain a “severed” people, chosen by God to “pull down and destroy” other nations and eventually to “return” to a promised land; on the other hand, they had just been foremost among those emancipated by the revolution, and the most famous general of that revolution, who interrogated them, once had undertaken to “re-establish ancient Jerusalem.” 在一方面,他們都是孕育在歷史悠久的信仰,他們必須以往任何時候都仍然是一個“切斷”以人,所選擇的上帝“的下拉式和摧毀 ” 其他國家,並最終“重返”一應許之地;另一方面,他們剛剛其中最首要的解放,由革命,最有名的一般的革命,誰審問他們,曾經承諾“重新建立古老的耶路撒冷” 。

Now this man, Napoleon, asked them to say whether they were part of the nation he ruled, or not. 現在這名男子,拿破崙,問他們說他們是否有一部分的國家,他的裁決,或者沒有。

Napoleon's questions went, like arrows to a target, straight to the tenets of the Torah-Talmud on which the wall between the Jews and other men had been built. 拿破崙的問題,每到一地,像箭頭,一個目標,直到原理的誦讀經文-塔木德對其中之間的牆壁猶太人和其他的男子已建成。 The chief ones were, did the Jewish Law permit mixed marriages; did the Jews regard Frenchmen as “strangers” (foreigners) or as brothers; did they regard 行政那些人,有沒有猶太法律允許異族通婚;沒有猶太人方面,法國作為“陌生人” (外國人)或作為兄弟,他們把 France 法國 as their native country, the laws of which they were bound to obey; did the Judaic Law draw any distinction between Jewish and Christian debtors? 作為他們本國的國家,法律,他們勢必要遵守;沒有猶太法律作出任何區別,猶太教和基督教的債務人?

All these questions turned on the discriminatory racial and religious laws which the Levites (as earlier chapters showed) had heaped upon the moral commandments, thus cancelling them. 所有這些問題打開了歧視性的種族和宗教的法律,利(如前幾章顯示)堆後的道德戒律,因此,取消他們。

Napoleon with the utmost publicity and formality put questions before the Jewish representatives, which the world for centuries had been asking. 拿破崙以最大的宣傳和形式提出問題之前,猶太人的代表,其中世界數百年來一直要求。

With this fierce light beating on them the Jewish notables had only two alternatives: to repudiate the racial Law in all sincerity, or to profess repudiation while secretly denying it (an expedient permitted by the Talmud). 與此激烈的輕打漿對他們的猶太知名人士只有兩個選擇:否定種族歧視的法律在所有的誠意,或以自稱推翻,而秘密否認它(一權宜准許由塔木德) 。

As Dr. Kastein says, “The Jewish scholars who were called upon to refute the charges found themselves in an extremely difficult position, for to them everything in the Talmud was sacred, even its legends and anecdotes .” This is Dr. Kastein's way of saying that they could only evade the questions by falsehood, for they were not “called upon to refute charges”; they were merely asked to answer truthfully. 作為博士kastein說, “猶太學者誰呼籲反駁收費發現自己處於一個非常困難的境地,他們的一切,在塔木德是神聖的,即使它的傳說和掌故 ” ,這是博士kastein的方式說他們只可以迴避的問題,由假的,因為他們不是“呼籲反駁收費 ” ;他們只是詢問如實回答。

The Jewish delegates ardently affirmed that there was no longer any such thing as a Jewish nation; that they did not desire to live in closed, self-governed communities; that they were in every respect Frenchmen and nothing more. 猶太人的代表,熱烈肯定有,不再有任何這種東西,作為一個猶太國家;表示,他們不希望生活在封閉,自我管治社區;他們在各個方面的法國人並沒有更多。 They 他們

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hedged only on the point of mixed marriages; these, they said, were permissible “under the civil law.” 對沖不僅對點的異族通婚;這些,他們說,允許“根據民事法” 。

Even Dr. Kastein is constrained to call Napoleon's next move “a stroke of genius.” 即使是博士kastein是約束呼籲拿破崙的下一步棋“中風的天才” 。

It established historically that if forced publicly to answer these vital questions (vital to the peoples with whom they live) the representatives of Judaism will give answers which are either untrue or to which they cannot give effect. 它成立的歷史,如果被迫公開回答這些重要問題(至關重要的人民與他們的生活)的代表猶太教會給予的答案都是不真實或使他們不能給予的作用。

The events of the decades that followed showed that the claim to separate nationhood-within-nations was never renounced by those who truly wielded power in Jewry. 事件幾十年來,隨後表明,索賠,以單獨的國家-內-國從未放棄那些誰真正掌握權力的猶太人。

Thus Napoleon, in failure, achieved a historic victory for truth which retains its value in our day. 因此,拿破崙,在失敗,取得了歷史性的勝利,為真理而保留其值在我們的一天。

He sought to give the responses obtained by him the most binding public form, which would commit Jews everywhere and for all the future to the undertakings given by their elders, by desiring that the Great Sanhedrin be convened! 他要求給予回應,得到了他最有約束力的公共形式,這將承諾猶太人,到處為所有未來的事業所給予他們的長輩,渴望認為,偉大的sanhedrin召開!

From all parts of Europe the traditional 71 members of the Sanhedrin, 46 rabbis and 25 laymen, hastened to 從所有歐洲部分地區的傳統71成員對sanhedrin , 46拉比和25外行,趕緊 Paris 巴黎 and met among scenes of great magnificence in February 1807. 並會見了其中的場面,偉大壯麗,在1807年2月。 Though the Sanhedrin, as such, had not met for centuries, the Talmudic “centre” in 雖然sanhedrin ,因為這樣的,已不能滿足數百年來, talmudic “中心”在 Poland 波蘭 had but recently ceased publicly to function, so that the idea of a directing body of Jewry was real and live. 但最近已停止公開功能,這樣的想法一指揮機構的猶太人是真實的生活。

The Sanhedrin went further than the Jewish notables in the completeness and ardour of its declarations; (incidentally, it began by recording thanks to the Christian churches for the protection enjoyed in the past, and this tribute is worth comparing with the usual Zionist version of history in the Christian era, which suggests that it was all a long ordeal of “Jewish persecution” at Christian hands). 該sanhedrin更進一步,比猶太知名人士在完整性和ardour其聲明; (順便一提,它開始記錄感謝基督教為保護所享有的,在過去,這是值得讚揚的比較與慣常的猶太复國主義版本的歷史在基督教的時代,這意味著,這是一個長期的磨難“猶太人的迫害”在基督教的手中) 。

The Sanhedrin acknowledged the extinction of the Jewish nation to be an accomplished fact. This solved the central dilemma thrown up by the fact that the Law, which theretofore had always been held to be exclusively binding for Jews, allowed no distinction between religious and civil law. 該sanhedrin承認滅絕猶太民族是一個既成事實,這解決了中央的兩難拋出由一個事實,即法律, theretofore一直舉行到專為有約束力的猶太人,允許沒有區別宗教和民間法。 As “the nation” had ceased to exist, the Talmudic laws of daily life were proclaimed to be no longer effective, but the Torah, as the law of faith, remained immutable; thus said the Sanhedrists. 作為“國家”已不復存在, talmudic法律日常生活被宣布將不再有效,但誦讀經文,作為法律的信仰,仍然一成不變的,因此說, sanhedrists 。 If any clash or dispute were to occur, the religious laws were to be held subordinate to those of the state in which individual Jews lived. 如果任何衝突或糾紛發生,宗教的法律,將要舉行的下屬 ,這些國家在個別猶太人居住。 Israel 以色列 thenceforward would exist only as a religion, and no longer looked forward to any national rehabilitation. thenceforward會存在, 只是作為一種宗教,不再期待任何國家的康復服務。

It was a unique triumph for Napoleon (and who knows how much it may have contributed to his downfall?). 它是一個獨特的勝利為拿破崙(和誰知道有多少,這可能促成他下台? ) 。 The Jews were liberated from the Talmud; the way to their re-integration in their fellow men, their involvement in mankind, was reopened where the Levites had closed it over two thousand years before; the spirit of discrimination and hatred was renounced and exorcised. 猶太人的解放,從塔木德;方式,他們重新融入社會,在他們的男同胞,他們的參與在人類,重開的地方利已經關閉了它超過二千年前;精神的歧視和仇恨,放棄和exorcised 。

These declarations formed the basis on which the claim for full civil liberties was made and realized throughout the West in the years that followed. 這些聲明,形成了基礎上,索賠充分公民自由發了言,實現了整個西在隨後數年。 All 全部

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sections of Judaism, known to the West, supported them. 部分猶太教,眾所周知,到西部,支持他們。

Thenceforth Orthodox Judaism, with the face it turned toward the West, denied any suggestion that the Jews would form a nation within nations. 此後正統猶太教,與面對它轉向西方,否認有任何建議,即猶太人將構成一個民族國家內部的。 Reform Judaism in time “eliminated every prayer expressing so much as even the suspicion of a hope or a desire for any form of Jewish national resurrection” (Rabbi Moses P. Jacobson). 改革猶太教在時間 “ 消滅每一個祈禱,表示了這麼多作為,甚至懷疑一個希望或願望,任何形式的猶太國家的復活” (拉比鄭慕智頁的Jacobson ) 。

The ground was cut from beneath those opponents of Jewish emancipation in the British Parliament who contended that “the Jews look forward to the coming of a great deliverer, to their return to Palestine, to the rebuilding of their temple, to the revival of their ancient worship, and therefore, they will always consider England not as their country, but merely as their place of exile” (quoted by Mr. Bernard J. Brown). 地面被切斷,從下方的那些對手猶太人的解放,在英國議會誰有爭議的“猶太人期待著未來一個偉大的送,向他們返回巴勒斯坦 , 以重建其廟,復興他們的古代崇拜,因此,他們將永遠不會考慮英格蘭作為自己的國家,而只是作為他們的地方流亡政府“ (引述先生伯納德j.布朗) 。

Yet these warning voices spoke the truth. 然而,這些警告的聲音,以真相。 In less than ninety years the declarations of the Napoleonic Sanhedrin had in effect been cancelled, so that Mr. Brown was brought to write: 在不到九十年的聲明拿破崙sanhedrin已生效的被取消,使布朗先生被帶到寫:

“Now, although civil equalities have been firmly established by law in nearly every land, Jewish nationalism has become the philosophy of “ 現在,雖然民間的等式已牢固確立了依法治國在幾乎所有的土地,猶太人的民族主義已成為哲學 Israel 以色列 . Jews should not be surprised if people charge that we obtained equality before the law under false pretences; that we are still a nation within nations and that rights accorded us should be revoked .” 。猶太人不應感到驚訝,如果人民負責,我們取得了法律面前人人平等,根據虛假藉口; 表示,我們仍然是一個國家內部的民族和我們的權利,應予廢除 。 “

Napoleon unwittingly did posterity a service in revealing the important fact that the replies obtained by him were valueless. 拿破崙在不知不覺沒有後代服務,在揭示了重要的事實,即答复,得到了他的價值。 The one-and-only Law, of all thought and action, was in the remainder of the Nineteenth Century reinflicted on the Jews by their Talmudic rulers, and by Gentile politicians who gave them the same help as King Artaxerxes gave to Nehemiah. 一個和唯一的法律,所有的思想和行動,是在餘下的19世紀reinflicted對猶太人,他們talmudic統治者,並詹蒂萊政客誰給了他們,同時幫助國王artaxerxes給尼希米記。

Were the responses sincere or false when they were given? 人的回應,真誠或虛假時,給他們呢? The answer probably may be divided, just as Judaism itself has always been divided. 答案大概可劃分,正如猶太教本身一直意見分歧。

No doubt the delegates had much in mind the accelerating effect which their responses, as they were framed, would have on the grant of full equality in other countries. 毫無疑問,代表們有很大的記,加速效果,他們的反應,因為他們的框架,將會對給予完全平等,在其他國家。 On the other hand, many of them must earnestly have hoped that the Jews, at long last, might enter into mankind without secret denials, for in Jewry this impulse to break through the tribal ban has always existed, though it has always been beaten back by the ruling sect. 在另一方面,他們中的許多必須認真有希望的猶太人,在長期上,可能會進入人類沒有秘密否認,在這個猶太人的衝動衝破部落禁令一直存在,雖然一直以來,擊退由執政黨節。

The probability is that some of the delegates sincerely intended what they said, and that others “secretly broke” (Dr. Kastein's phrase) with the loyalties thus publicly affirmed. 概率的是,一些與會代表真誠的用意是什麼,他們說,和其他“秘密爆發” (博士kastein的詞組 ) 與忠誠度,從而公開肯定。

Napoleon's Sanhedrin had a basic flaw. 拿破崙的sanhedrin有一個基本的缺陷。 It represented the Jews of 它代表了猶太人 Europe 歐洲 , and these (who were in the main the Sephardim) were losing authority in Jewry. ,而這些(誰都是在主要的sephardim )失去了權威,在猶太人。 The Talmudic centre, and the great mass of “Eastern Jews” (the Slavic Ashkenazi) were in 該talmudic中心,和偉大的大規模的“東方猶太人” (斯拉夫德系)分別在 Russia 俄羅斯 or Russian-Poland, and not even Napoleon gave much thought to that fact if he even knew of it. 或俄羅斯-波蘭,甚至沒有拿破崙了很多思考這個事實,如果他甚至不知道它。 These Talmudists were not represented in the Sanhedrin and the responses given were by their Law heresy, for they were the 這些talmudists沒有派代表出席會議,在sanhedrin和答复是由他們的法律異端,它們分別是

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guardians of the traditions of the Pharisees and Levites. 監護人的傳統,法利和利。

The Sanhedrin's avowals brought to an end the third Talmudic period in the story of 該sanhedrin的avowals帶來的將要結束的第三期在talmudic的故事 Zion 錫安 . 。 It was that which began with the fall of 這就是開始與秋天 Judea 朱迪亞 in AD 70, when the Pharisees bequeathed their traditions to the Talmudists, and at the end of these seventeen centuries the eternal question seemed, by the Sanhedrin's responses, to have been solved. 在廣告70 ,當法利留下他們的傳統,向talmudists ,並在去年底,這些17世紀的永恆的問題,似乎,由sanhedrin的反應,已經解決。

The Jews were ready to join with mankind and to follow the counsel of a French Jew, Isaac Berr, that they should rid themselves “of that narrow spirit, of corporation and congregation, in all civil and political matters not immediately connected with our spiritual law. 猶太人準備加入與人類和遵循律師的法國猶太人,艾薩克berr ,他們應該擺脫“這一狹隘的精神,公司和聚集,在所有民事和政治問題,無法立即與我們的精神法。 In these things we must absolutely appear simply as individuals, as Frenchmen, guided only by a true patriotism and by the general good of the nations.” That meant the end of the Talmud, “the hedge around the Law.” 在這些事情我們必須絕對似乎只是作為個人,作為法國,遵循只有一個真正的愛國主義和由一般良好的國家“ 。這意味著年底,猶太法典, ”對沖周圍法“ 。

It was an illusion. 這是一種幻想。 In the eyes of today's Gentile student it seems to have been a great opportunity missed. 在眼裡,今天的詹蒂萊的學生,這似乎已了一個巨大的機會錯過了。 In the eyes of the literal Jew it was an appalling danger narrowly averted: that of common involvement in mankind. 在眼中的字面猶太人,這是一個令人震驚的危險,避免了狹義的:共同參與,在人類的。

The fourth period in this narrative then began, the century of “emancipation,” the 19th Century. 第四個時期,在這方面的敘述,然後開始,新世紀的“解放” ,十九世紀。 During it the Talmudists in the East set out to cancel what the Sanhedrin had affirmed, and to use all the liberties gained through emancipation, not to put Jews and all other men on one footing, but to corral the Jews again, to reaffirm their “severance” from others and their claim to separate nationhood, which in fact was one to be a nation above all nations, not a nation-within-nations. 在它talmudists在東方的內容已載列於取消什麼sanhedrin了肯定,並利用一切自由獲得通過的解放,而不是把猶太人和其他所有的男子一的基礎上,但圍欄猶太人再次重申其“遣散“從別人和自己的要求單獨的國家,這在事實上是一個被一個國家以上的所有國家,而不是一個國家內的國家。

The Talmudists succeeded, with results which we are witnessing in our generation, which is the fifth period in the controversy of 該talmudists成功,結果我們正目睹在我們這一代,這是第五個時期,在爭議 Zion 錫安 . 。 The story of their success cannot be separated from that of the Revolution, to which this narrative now returns. 的故事,他們的成功離不開即革命,這說明現在的回報。

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