An Obscure Apostle. Eliza OrzeszkowaЧитать онлайн книгу.
The man under whose inspiration the proclamation was written, calling the Polish Jews to turn their faces to where the light of the future was dawning, met, eye to eye, the man with his face set toward the past and darkness.
This man was a newcomer from Spain, and settled in Szybow. His name was Nehemias Todros, the descendant of the famous Todros Abulaffi Halevi who, famous for his Talmudistic learning and orthodoxy and knowledge, was afterwards carried away by the gloomy secrets of Kabalists, and helping it with his authority, was the cause of the most dreadful error among the Jews from which any nation can suffer. The tradition says that the same Nehemias Todros who had a princely title, Nassi, was the first to bring to Poland the book, Zohar, in which was explained the quintessence of the perilous doctrine, and from that day there comes from Poland the mixture of the Talmud with Kabalistic ideas which has influenced very badly the minds and the lives of the Polish Jews. History is silent regarding the quarrels and fights aroused by this innovation among the people who were in a fair way of emerging from the darkness which surrounded them, but the traditions, piously preserved in the families, tell, that in the fight, which lasted a long time and was very obstinate, between Michael Ezofowich, for a considerable period a Polish Jew, and Nehemias Todros, a Spanish newcomer, the first was vanquished. Consumed with grief caused by the sight of his people returning to the old false roads, crushed by intrigues set afoot against him by the gloomy adversary, he died in his prime. His name descended from generation to generation of Ezofowichs. They were all proud of his memory, although in time they understood less of its importance. From that time dated the great authority of the Todros and the gradual diminution of moral influence exerted by the Ezofowichs. The last ones being driven out by those fresh from the field of waste, social activity, they turned all their abilities in the direction of business, with the aim of increasing their material welfare. The navigable rivers were every year covered with vessels owned by them, and carrying to remote parts enormous quantities of merchandise. Their house, standing in the midst of the poor town, became more and more the centre of national riches and industry. To them, as to the modern Rothschilds, everyone went in need of gold to carry out their enterprises. The Ezofowichs were proud of their material might, and gave up entirely caring about the other—the might of spiritual influence and the fate of the people possessed by their grandfather, and of which they were robbed by Todros—by those Todros who, poor, almost beggars, living in the wretched little house which stood near the temple, disparaging everything which had the appearance of comfort and beauty, but who were, nevertheless, famous all over the country, and were enveloped in the pious dreams and hopes of their people. And only once during two centuries did one of the Ezofowichs attempt to lay hold of not only material—but also moral dignity. It happened toward the end of the last century. The great Four-Year Parliament was in session at Warsaw. The reports of its discussions reached even the small town in Bialorus. The people living there listened and waited. From lips to lips rushed the news of hope and fear—the Jews were under discussion at this Parliament!
What do they say about us? What do they write about us? the long—bearded passers-by asked each other, as they walked through the narrow streets of Szybow, dressed in long halats and big fur caps This curiosity increased each day to such an extent that it finally-extraordinary event—stopped the business transactions and money circulation. Some of them even undertook the long, difficult journey to Warsaw, in order to be near the source of news, and from there they sent their brethren who remained in the little town of Bialorus, long letters, rumpled and spotted newspapers, and leaves torn from different pamphlets, and books.
Of those who remained in the town, two men were most attentive and most impatient—Nohim Todros, Rabbi, and Hersh Ezofowich, rich merchant. There was a muffled, secret antipathy between them. Apparently they were on good terms, but at every opportunity there burst forth the antagonism which existed between the great-grandson of Michael the Senior, the disciple of Majmonides, and the descendant of Nehemias Todros, Kabalistic fanatic.
Finally there came from Warsaw to Szybow a crumpled sheet of paper, which had turned yellow during the journey, and on it were the following words:
"All differences in dress, language, and customs existing between the Jews and early inhabitants must be abolished. Leave alone everything concerning religion. Tolerate even the sects if they work no moral injury. Do not baptise a Jew before he is twenty years old. Give to the Jews the right to acquire land, and do not collect any taxes from those who will take agriculture for five years. Supply them with farm stock. Forbid marriages before the age of twenty for men and eighteen for women."
This sheet was carried about and read hundreds of times in the houses, streets and squares. It was waved as a flag of triumph or mourning, until it went to pieces in those thousands of unhappy, trembling hands. But the population of Szybow did not express its opinion of that news. A smaller part of it turned their questioning eyes toward Hersh; others, more numerous, looked inquiringly into the face of Reb Nohim.
Reb Nohim appeared on the threshold of his hut, and raising his thin hands above his gray head, as a sign of indignation and despair, he cried several times:
"Assybe! assybe! dajde!"
"Misfortune! misfortune! woe!" repeated after him, the crowd gathered in the courtyard of the temple.
But, in the same moment, Hersh Ezofowich standing at the door of the meeting house, put his white hand into the pocket of his satin halat, raised his head, covered with a costly beaver cap, and not less loudly than the Rabbi, but in a different voice, he called:
"Hoffnung! Hoffnung! Frieden!"
"Hope! Hope! Happiness!" repeated after him, timidly, his not very numerous followers, with a sidelong glance at the Rabbi. But the old Rabbi's hearing was good, and he heard the cry. His white beard shook, and his dark eyes flashed lightning in Hersh's direction.
"They will order us to shave our beards and wear short dresses!" he exclaimed, painfully and angrily.
"They will make our minds longer and broaden our hearts!" answered
Hersh's sonorous voice.
"They will put us to the plough and order us to cultivate the country of exile!" shouted Rabbi Nohim.
"They will open for us the treasures of the earth, and they will order her to be our fatherland!" screamed Hersh.
"They will forbid us kosher," cried Rabbi.
"They will make of Israel a cedar tree instead of a hawthorn!" answered Hersh.
"Our son's faces will be covered with beards before they may marry!"
"When they take their wives, their minds and strength will be already developed."
"They will order us to warm ourselves at strange fireplaces, and drink from the wine-garden of Sodom."
"They will bring near to us the Jobel-ha-Gabel—the festival of joy, during which the lamb may eat beside the tiger."
"Hersh Ezofowich! Hersh Ezofowich! Through your mouth speaks the soul of your great-grandfather, who wished to lead all Jews to foreign fireplaces."
"Reb Nohim! Reb Nohim! Through your eyes looks the soul of your great-grandfather, who plunged all Jews into great darkness."
Deep silence reigned in the crowd as the two men, standing far from each other, spoke thus. Nohim's voice grew thinner and sharper; Hersh's resounded with stronger and deeper tones. The Rabbi's yellow cheeks became covered with brick-red spots—Ezofowich's face grew pale. The Rabbi shook his thin hands, rocking his figure backward and forward, scattering his silvery beard over both shoulders. The merchant stood erect and motionless, and in his green eyes shone an angry sneer.
A couple of thousand eyes gazed in turn on the two adversaries—leaders of the people—and a couple of thousand mouths quivered, but were silent.
Finally, the long, sharp piercing cry of Reb Nohim resounded in the courtyard of the temple.
"Assybe! assybe! dajde!" moaned the old man, sobbing and crushing his hands.
"Hoffnung! Hoffnung! Frieden!" joyfully exclaimed Hersh, raising