=Zutra.= _See_ Mar-Zutra.
=Zwingli=, declares himself against the papacy, =4=, 469.
FOOTNOTES:
[1] The above quotations are extracts from the original document:
_Geheimes Staatsarchiv Berlin, General Direktorium Südpreussen,
Ortschaften_, No. 964, Vol. II.
[2] Wuttke, _Städtebuch des Landes Posen_, p. 434.
[3] _Staatsarchiv_ Posen, Wollstein C. 13.
[4] The booklet, copied out in a fair, neat hand, was found among
the author’s papers after his death. He states that he began it in
Zerkow, on Wednesday, Ellul 27 (September 15), 1830, and finished it in
Wollstein at about the age of fifteen.
[5] _Neunzehn Briefe über Judenthum, herausgegeben von Ben Usiel._
[6] _Pessachim_ 112a: יותר ממה שעגל רוצה לינק הפרה רוצה להניק {Hebrew:
Yoter mimah she’egel rotzeh linak, haparah rotzah l’hanik 16c} “More
than the calf will suck, the cow desires to suckle.”
[7] Next happy _Pessach_.
[8] Erotic matters.
[9] Unclean and contaminating.
[10] This biographical work was not printed, and the manuscript could
not be found.
[11] The writer speaks from personal experience, though it is proper to
add, that he heard Geiger’s sermons in his youth, when one is inclined
to enthusiasm and admiration; yet he thinks that the judgment expressed
above can be sustained.
[12] The Talmudic works of R. Isaac Alfassi.
[13] A great, heavy cane with ornamental knob was carried in Poland as
the badge of the rabbinical office.
[14] Heroes.
[15] A philologist of repute, whose contributions to Latin lexicography
are of considerable value.
[16] _Lehrbuch zur Sprache der Mishnah._
[17] An anonymous article in the “Orient,” 1843, p. 391 ff., may be
accounted his introduction into the world of letters. It treats of the
question then mooted, “On the Sanctity of Jewish Cemeteries” (_Ueber
die Heiligkeit der jüdischen Begräbnissplätze_), and is dated Breslau,
November 22. The skirmish with Geiger began in the “Orient,” 1844, p.
21.
[18] _Israelit des 19ten Jahrhunderts._
[19] _Gnostizismus und Judenthum._
[20] “Book of Creation.”
[21] Originally October 15 had been appointed, but many of the
participants considered September a more suitable time.
[22] _Zeitschrift für die religiösen Interessen des Judenthums._
[23] _Die Septuaginta im Talmud._
[24] _Die Konstruktion der jüdischen Geschichte._
[25] To accept this trust Graetz needed the permission of the municipal
authorities, obtainable only by means of a duly accredited teacher’s
diploma. He therefore attended the Catholic Normal School at Breslau
for some time as “student by courtesy” (_Hospitant_). On November
4, 1847, after having taken an examination, he was given a diploma
testifying to his ability to fill the position of teacher and rector
at an elementary school. It is the only official certificate of
examination Graetz could show.
[26] This same Friedmann and Graetz appear as the joint authors of an
article in Baur and Zeller’s Theologie Year-book for 1848 (Vol. VII, p.
338), “On the Alleged Continuance of the Jewish Sacrificial Cult after
the Destruction of the Second Temple” (_Ueber die angebliche Fortdauer
des jüdischen Opferkultus nach der Zerstörung des zweiten Tempels_).
Friedmann’s share in the essay cannot be determined. The introduction
plainly bears the marks of Graetz’s manner and style, and Graetz was in
the habit of considering the work his own. It is the only production
published by him between 1846 and 1851.
[27] In his _curriculum vitæ_ (among the archives of the Board of
Curators of the Bequests of the royal commercial councilor Fränkel,
“relative to Graetz, teacher at the Seminary”), Graetz makes the
following statements: “In 1849 I obeyed the summons of the District
Rabbi of Moravia to participate in the establishment of, and to
act as teacher at, a rabbinical seminary for Moravian and Austrian
communities. But the institution did not come into existence; the
unsettled condition of affairs in Austria, especially the permanent
temporariness to which the position of the Israelites there had become
a prey, prolonged the discussions on the execution of the plans for a
seminary of the kind. I was therefore compelled to accept provisionally
the superintendence of a Jewish public school at Lundenburg near
Vienna.”
[28] _Monatsschrift für Geschichte und Wissenschaft des Judenthums._
[29] _Jüdisch-geschichtliche Studien._
[30] _Die talmudische Chronologie und Topographie._
[31] _Die absetzbaren Hohepriester während des zweiten Tempels._
[32] J. Lehmann, whose zeal in behalf of the founding of the seminary
was highly commendable, reports (Archives of the Board of Curators of
the Fränkel Bequests. I, Vol. 1, relative to the Seminary) as follows:
“Every evening between 7 and 8, in the building of the Boys’ School of
the Jewish community, a lecture is delivered before Jewish divinity
students, Dr. Zunz lecturing on Rabbinic Literature, Dr. Graetz on
Jewish History, and Dr. Sachs on the Proverbs of Solomon. The lectures
are well attended by about twenty-five or thirty prospective rabbis,
who take notes industriously, and by a dozen Jewish scholars who come
as visitors (_Hospitanten_).... Zunz was obviously making an inspiring
impression upon his audience; his dry subject was rendered spicy by
piquant observations on Eisenmenger and Karpzow, Wagenseil and Richard
Simon, and not a few innuendoes touching the present. On the evening
when I heard Sachs, he had just begun the introduction to the exegesis
of the Proverbs. It seemed to me that on the whole he was a little too
abstruse, although there was no dearth of beautiful thoughts expressed
in a manner still more beautiful. Dr. Graetz is a young man, who is
very much praised by competent judges. Report says that his lectures
bristle with new data and results; I myself have not yet heard him.
He is said to have lived in Breslau at one time, and he came here
from Lundenburg, his last residence, at the suggestion of Dr. Sachs.
The institution of these three lecture courses on six evenings was
proposed by the school trustees of the Jewish community. They have
appropriated the means for carrying them on (about 1200 _Reichsthaler_)
from the legacy fund of the _Talmud-Torah_ School. Their right to do
this has been contested in certain quarters, but for the present they
are supported by the authorization of the communal directors and the
approval of the intelligent. I have made this preface to enable you
to estimate to what extent the judgment of those consulted by me with
regard to the Breslau project is based upon what has been done here,
inadequate though it be.... At first, Sachs, who recently received
a letter from Frankel in Dresden inquiring into the feasibility of
establishing a Rabbinical Institute for Berlin and Dresden in common,
also intended to put down his opinion in writing for me, etc.”
[33] _Das Magazin für die Litteratur des Auslandes._
[34] Cmp. “The Jewish Theological Seminary founded by Fränkel at
Breslau on the 25th Anniversary of its Existence, August 10, 1879,” p.
5.
[35] The Curators as well as Joseph Lehmann entertained the cordial
wish and made earnest efforts to obtain a place for Geiger on the
teaching staff of the Seminary. But Frankel met every demand looking to
this end with abrupt refusal. Even Joseph Lehmann, who had a decided
inclination towards Geiger, could not help making the following frank
admission in an earlier letter (February 3, 1853) addressed to the
Board of Curators: “The communication of the Rabbinical Conference
of 1846, which I shall return to you, unfortunately has no value for
us, because none of the five signers (Geiger, Holdheim, Philippson,
Salomon, and Stein) continues to enjoy the authority in Germany
necessary to secure the confidence of the class of Jews chiefly to be
considered in the launching of an undertaking like this.”
[36] _Geschichte der Juden vom Untergange des jüdischen Staates bis zum
Abschluss des Talmud._
[37] _Geschichte der Juden von den ältesten Zeiten bis auf die
Gegenwart. Vierter Band._
[38] _Geschichte der Juden_, Vol. IV (Ed. 1), p. 22.
[39] _Ibid._ p. 169 (American Edition, II, p. 414).
[40] _Ibid._ p. 236 (American Edition, II, p. 454).
[41] L. Stein, _Der israelitische Volkslehrer_, V, 1855, p. 37.
[42] S. R. Hirsch, _Jeshurun_, II and III.
[43] Cmp. _Geschichte der Juden_, Vol. IV, Note 20 (in later editions,
Note 16).
[44] _Der israelitische Volkslehrer_, as cited above.
[45] _Jüdisch-theologisches Seminar, Fränkel’sche Stiftung._
[46] A son of the Hamburg rabbi, or, as he called himself, Chacham,
Isaac Bernays.
[47] This tendency was justified by the circumstance, that under
existing conditions admission to the Seminary had to be granted on
attainments not more than sufficient for the second class of a Prussian
_Gymnasium_, and pupils were to be received at the early age of
fourteen.
[48] _Geschichte der Juden von dem Tode Juda Makkabis bis zum Untergang
des jüdischen Staates._
[49] _Geschichte der Juden vom Abschluss des Talmud_ (500) _bis zum
Aufblühen der jüdisch-spanischen Kultur_ (1027).
[50] The Protestant clergyman and diplomat, Jacob Basnage (d. 1723),
historiographer of the Netherlands, was the first to write a history of
the Jews down to his own time. The means at his command were inadequate
and his historical insight hazy, yet he produced a connected account,
which Jost took as a guide. The second attempt of the kind was made
by an American woman, a Christian, Hannah Adams of Boston (1818), who
was able to use only secondary sources. Cmp. for the predecessors of
Graetz, his _Geschichte_, XI, p. 452 ff. (American Edition, V, p. 593).
[51] _Geschichte der Israeliten seit der Zeit der Makkabäer._
[52] _Allgemeine Geschichte des israelitischen Volkes._
[53] His last historical work, “The History of Judaism and its Sects”
(_Geschichte des Judenthums und seiner Sekten_, 3 vols., 1857-59),
Jost wrote in a different key. Influenced by Graetz’s work, he tended
towards the adoption of the younger historian’s point of view.
[54] Zunz considered the attempt to write a history of the Jews
premature. When he asked the question, he probably had in mind the
bungling “History of the Israelites” by Dr. J. H. Dessauer (1846), and
in the allusion to it, covert though it was, lay the sting.
[55] _Geschichte_, Vol. V (American Edition, Vol. III, pp. 188-207).
[56] _Ibid._, Vol. VIII (American Edition, Vol. IV, pp. 145-147,
191-193).
[57] _Ibid._, Vol. VIII (American Edition, Vol. IV, pp. 207-216).
[58] _Ibid._, Vol. IX (American Edition, Vol. IV, pp. 491-511).
[59] Cmp. _Geschichte_, Vol. IV, 2 Ed., Note 14.
[60] _Geschichte_, Vol. III, 2 Ed., Note 26.
[61] Jost, _Geschichte des Judenthums und seiner Sekten_, Pt. 1, p.
437, Note 2.
[62] _Geschichte_, Vol. X, chaps. 6 and 7 (American Edition, Vol. V,
Chap. 4).
[63] The French, English, and Hebrew translations of the “History” were
superintended by Graetz, and most of the proof-sheets were read by him.
The French translation was made by his friend M. Hess, a Socialistic
journalist, who by reason of his book, _Rom und Jerusalem_, may be
counted among the Zionists. The third volume, the first translated,
appeared under the title, _Sinai et Golgatha_ (Paris, 1867). The sixth
followed, and was called, _Les Juifs d’Espagne_ (Paris, 1872). The
Franco-Prussian war, which alienated the German and French Jews from
each other, interrupted the work, and it was not resumed until some
time in the “eighties.” The first volume translated into English was
the fourth, by the Rev. James K. Gutheim, under the auspices of the
second “American Jewish Publication Society” (New York, 1873). After
Graetz’s visit to London in 1887, the English translation of the
complete work was undertaken there. Both the French and the English
translations were revisions of the German original, in which Graetz not
only incorporated the results of the latest researches, but also tried
to pay particular attention to the history of the Jews of the nations
into whose language the work was rendered.
[64] _Institut zur Förderung der israelitischen Litteratur._
[65] The second volume assumed such proportions that it had to be
divided into two parts, each of which reached the respectable number of
500 pages.
[66] _Die Ebjoniten des alten Testaments._
[67] _Kohelet (-oder der salomonische Prediger, übersetzt und kritisch
erläutert_).
[68] _Schir-ha-Schirim (-oder das salomonische Hohelied, übersetzt und
kritisch erläutert_).
[69] _Kritischer Kommentar zu den Psalmen nebst Text und Uebersetzung._
[70] Quoted in Rippner, _Zum siebzigsten Geburtstag des Professors Dr.
H. Graetz_, p. 31.
[71] _Monatsschrift_, 1883, vol. 32.
[72] _Ibid._, 1884, vol. 33.
[73] _Ibid._, 1886, vol. 35.
[74] _Preussische Jahrbücher_, 1879. vol. 44. p. 572 ff.
[75] _Ibid._, p. 660.
[76] _Die Gegenwart_, edited by Lindau, 1880, vol. 17, p. 18 ff.
[77] _Der deutsch-israelitische Gemeindebund._
[78] One of these desiderata, but dimly discerned at the time, because
its value was not in the least realized, was the publication of the
“Memoirs of Glückel von Hameln,” since published in an excellent
edition, without the help of a commission and without any ostentation
by a pupil of Graetz, the learned Professor D. Kaufmann of Buda-Pesth.
This remarkable book, which no one should fail to read, was fairly
rediscovered by Professor Kaufmann.
[79] _Die Juden in Deutschland während des Mittelalters._
[80] _Zeitschrift für die Geschichte der Juden in Deutschland._
[81] _Regesten zur Geschichte der Juden u. s. w._
[82] _See_ Note p. 86.
[83] As late as 1888 he published a _Volksthümliche Geschichte der
Juden_ (“Popular History of the Jews”) in three volumes, in response
to numerous and frequently repeated requests for a short and popular
history. He put all his historical matter into a concise form,
constantly bearing in mind the needs of the intelligent laity. At the
same time he did not fail to make use of newly determined data. The
shorter work has peculiar value, inasmuch as Graetz lays down in it his
opinion of men of his own generation whom he had passed over in silence
in his eleventh volume published in 1870. He had adopted the rule of
not considering living persons in his historical presentation. But from
1870 to 1888 many prominent figures had been removed from the arena by
death, and he was left free in the later work to express his judgment
upon their character and achievements.
[84] _Die westgothische Gesetzgebung in Betreff der Juden._
[85] _Frank und die Frankisten._
[86] _Das Königreich Mesene und seine jüdische Bevölkerung._
* * * * * *
Transcriber's note:
Punctuation was made consistent when a predominant preference was found
in this book; otherwise it was not changed.
Variations in hyphenation and spelling, particularly in the use of
accent marks, have not been changed unless they clearly referred to the
same person and a preferred variation was predominant.
Simple typographical errors were corrected.
Occasional unpaired quotation marks were remedied when the intent
was clear; otherwise they were left unchanged.
Some dates and spellings in this book differ from dates given in other
sources.
Index references to pages in other volumes of this series have not
been checked systematically for spelling, accuracy, or validity. These
references were corrected based on examination of the other volumes of
this series:
Page 150: “Acra”, volume 1, page 524, referred to page 585.
Page 238: “Cromwell”, volume 5, page 43, referred to volume 4.
Page 275: “Ezra’s opinion of intermarriages”, volume 1, pages
367-8, referred to volume 2.
Page 311: “Havayot”, volume 2, page 585, referred to volume 1.
Page 346: “Jacob, Syrian priest”, volume 5, page 662, referred to
volume 2.
Page 459: “Talmudist, under Moses ben Isaac Alashkar”, volume 4,
page 392, referred to volume 5.
Page 528: “Reïs”, volume 3, page 443, referred to volume 5.
Page 604: “Tiberius, death of”, volume 2, page 174, referred to
volume 3.
=Hebrew Translations and Transliterations=
Page 3: _Beyt Shmuel Acharon_ is the title of a book.
Page 7: _Cheshbon Ha’itim_: An Accounting of the Seasons.
Page 11: _Igeret Tzafon_: Letter to the North.
Page 12: _Igeret Tzafon_: Letter to the North.
Page 13: _Berachot_: Tractate Berachot (“Benedictions”), the first
volume of the Talmud.
Page 16: _Yoter mishe’egel rotzeh linak, haparah rotzah l’hanik_:
Literally, this Talmudic doctrine means, “More than the calf
desires to suck, the cow desires to suckle.” Figuratively it means
that the teacher is more anxious to teach than the pupil is to
learn.
Page 16: _Pesach haba aleynu l’tovah_: Next Passover, may it be for
good. In the original book, the Hebrew text used
character-spanning zargas on pages 16 and 27, indicating
abbreviations. In this eBook, zargas have been replaced by
gershayim (quotation marks), as that is the convention in Modern
Hebrew.
Footnote 6, originally on page 16: _Yoter mimah she’egel rotzeh
linak, haparah rotzah l’hanik_: this is a variant phrasing of the
“More than the calf....” Talmudic doctrine.
Page 18: _Pesach_: Passover.
Page 20: _Sh’eylot_: Questions of Jewish law.
Page 20: _Divrei ervah_: Matters of of ervah (literally
“nakedness”); these are laws regarding physical or sexual
immodesty.
Page 20: _tamei_: Unclean or ritually taboo.
Page 20: _M’tamei_: Resulting in ritual impurity.
Page 23: _Toldot Avot_: Title of a book, meaning “_The History of
the Forefathers_”.
Page 27: _Rifim_: The works of the “Rif”. An acronym for the 11th
Century Talmudist, Rabbi Isaac Al-Fasi. In the original book, the
Hebrew text used a zarga, which has been replaced here as
explained earlier.
Page 27: _Nefilim_: giants.
Page 27: _Rav_: rabbi, particularly one held in great esteem.
Page 30: _Sefer Yetzirah_: the mystical tome, “Book of Creation”.
The Hebrew was misprinted in the 1956 edition from which this
transcription was made, but was printed correctly in the 1898
edition; the correct Hebrew spelling is used in this eBook.
Page 37: _Hatarat hora’ah_: Authorization to issue rabbinic rulings.
Page 65: _tet_: the Hebrew letter _tet_; _kof_: the Hebrew letter
_kof_.
Page 65: _Titus_: Titus; _Kitus_: Quietus.
=Genealogy charts on pages 130 and 134=:
In the original book, some marriages were indicated by “_m._” and
others by “=”. To conserve the width of these charts, some of the
“=” notation has been replaced by “_m._”
This eBook is derived from images at The Internet Archive
(www.archive.org). Some names and dates were missing from those
images because they had been printed too close to the binding to
be scanned. The missing information has been reconstructed by
examining the Chronological Table beginning on page 90 and a
physical copy of an earlier edition of the book.
=Errata and Corrections=
Page xi refers to four maps that were included in the original 1898
edition but not in this 1956 printing.
Page 154: Under “Agrippa II”, Transcriber added a comma between “Varus”
and “representative”.
Page 164: “Al-muktadir Billah” was printed with a lower-case “m”.
Page 211: “fixed adopted by Hillel II” was printed without a comma.
Page 382: Under “Judæans”, there are two sub-entries for “repudiate
their heathen wives”.
Page 443: “Simon ben Yochaï” is printed as “Simon bar Yochaï” on the
referenced page in volume 4.
Page 457: “Morea, the, the Jews of” was printed with two “the”s.
Page 473: “Neriglissar murders Evil-Merodach” was printed as
“merodach”, but has been changed here to match how it is printed on the
referenced page.
Page 588: In the list of Roman governors of Syria, “Cassius Longinus,
Caius” was printed twice in a row.
The other five volumes of this series are available at no charge from
Project Gutenberg. Their eBook numbers are 43056, 43057, 43337, 43900,
and 45085.