A Word on Jewish Religious Consciousness
CARLYLEAN philosophy and the Jewish spirit differ fundamentally on two important points. The Jew is not a worshipper of force, nor does he believe with Carlyle that the heroic man is greater than the nation that produced him. The secret of Israel's survival after long ages of inhuman treatment and threatening annihilation may be found in the historic fact that his enemies too often chose the sword instead of spiritual weapons as the most convincing instrumentality for the persuasion and soul salvation of Christianity's foes. The subtly spiritual influences of diplomatic popes, enthusiastic bishops and raving monks might have proven more dangerous. Happily these wielders of the spirit, somewhat doubtful of victory, frequently besought and obtained the temporal power of king and emperor to execute at the point of the sword the frightful decrees of the fanatical clergy. This saved Judaism. The iron ingredient in the priestly potion rendered it absolutely harmless.
Indeed, brute force proved in all ages a poor argument with the Jews, whose attitude toward it was not only of bold defiance, but—and that galled its enemies most—also of actual contempt. What is known in Jewish literature as the “might of the fist” was ever regarded an immemorial right and inheritance in perpetuity of Esau, the prototype of Israel’s enemies, and if it be decidedly unwise for Jacob to oppose it the next best thing to do is to completely ignore it. Carlyle’s deification of iron and despotism could hardly be accepted by the Jew, who, since his birth, was constantly taught by creed and deed to worship the God of Israel, the God of all Spirits, among whose sublimest attributes are truth and mercy, long-suffering and compassion.
Nor may the true Jewish spirit assimilate to itself the idea of hero worship in the Carlylean sense. No nation on earth prostrates itself in a profounder sense of humility and reverence at the shrine of its great men than does Israel at the memory of its prophets, patriots and sages. But in Jewish thought it is always the sage and the holy man that exists for the edification and the salvation of his people, and not the people existing for the glorification of its great men, however exalted they may be. In the words of the Rabbis, "God says thus unto Moses: The pre-eminence which I granted unto thee is but for the sake of Israel. And when my people wax faithless thy glory must depart together with theirs." Thus, the prophet is important solely because he bears a message from his Master to his Master's nation.
The significance of a king in Israel lies in the fact that he is constituted the people's chief servant. The well-known saying attributed to Jesus: "Whosoever is the greatest among you let him be your servant" is clearly foreshadowed and foretold in the Talmud in the following words: "God said unto Joshua: Dost thou think that with thy great office supremacy is given unto thee? No, what I give thee is servitude. Thou shalt be the servant and not the master of my people."