December 23, 1789)1

1. DECLARATION OF THE RIGHTS OF MAN AND oF THÊ CtTtzEN (nuGUsT 26, 178911

THE FRENCH NATIONAL ASSEMBLY

Article I. All men are born and remain, free and equal NOTE in rights: social distinctions cannot be found but on 1. After common utility.... the fall of the Bastille on Iuly 14, 1289, a revolutionary national assembly set out dismantle 10. No person shall be molested for his opinions to France's feudal monarchy and to establish a constitu- even such as are religious, provided that the manifes_ tional democracy. With the declaration of the rights tation of these opinions does not disturb the public of man and of the citizen, inspired by the Declaration order established by the law. of Independence of the United States, the National Assembly transcribed the slogan of the French Revolution-"liberty, equality and fraternity,,_into law It became the basic law of the French constitution.

source: Benjamin Flowet ed and rrans., The French constit,tion (London, 1792), pp. rz-rg.

2. DEBATE ON THE ELIGIBILITY OF JEWS FOR ctTtzENsHtP (DECEMBER 23, 1789)1

THE FRENCH NATIONAL ASSEMBLY

oNSTEUR rse CouNr o¡ Cl¡nuo¡rr you To¡¡Nenn¡:2 has in the meantime informed us that non-Catholic have by the Declaration of Rights, secured the rights inhabitants ofseveral parts ofthe provinces have been of men and of citizens. you have irrevocably established seeing their rights challenged by motives drawn from the conditions of eligibility for the admin_ the very laws made in their behalf. Another has called assemblies. It seemed that there lttjliu.runher was nothing your attention to citizens who find in their profes- to do in thìs regarci. One honorable member sions obstacles to their enjoyment of the same rights.

Sor¡rc¿:Achiile-EdmondHalphen,Recuei!desLois,on, ueÞuis la Réuolution de 1789 (paris, 1851), pp. 184-89. Trans. by l. Rubin. 123 124 THE lEw lN'l'HD M( individually related the country. Every one of them must I have thus two issues to examine: exclusion become a citizeni if they do not want this' they must to profession and exclusion related to religion" " us and we shall then be compelled to expel I will deal now with religion' You have already inform The existence of a nation within a nation is this point in stating in the Declaration of them. addressed to our country" " The emPeror admit- shall be persecuted for his religious unacceptable Rights that no one to all duties"they exercised persecution of the citizen ted the Jews to all ranks, bJließ. Is it not profound One in France the most important public functions' to want to deprive him of his dearest right because of has authorized me to say that sev- th" l"* cannot affect the religion of a of our colleagues his opinionsi to his election' They are admit- no hold over his soul; it can affect eral Jews coniributed man. It can take when I was chairman' a protect those actions ted to the military corps; only his actions, and it must national to patriotic gift was brought to me by alew' a whán they do no harm to society' God wanted us ourselves on issues- of moral- soldier.... reach agreement among as long The Jews must be assumed to be citizens ity, anJhe has permitted us to make moral laws' but proven thát they are not citizens' as long to no one but himself the right to legis- as it is not ne nas given By their petition's conscience' as they do not refuse to be citizens' late do[mas and to mle over [religious] must they áemand to be considered as such; the law So leave man's conscience free, that sentiments or a right that preiudice alone refuses' But' guided in one manner or another toward recågnize"r"yr, thoughts not rule over prejudice' That that society punishes on" the law does the h"eaveis will not be crimes only; was true when the law was the work of one man by the loss of social rights. Or else create â national your when it is the work of all, that is false' ,éligiott, arm yourself with a sword, and tear up It is necessary to explain oneself clearly on the Declaration of Rights. [But] there is justice' there is position of the fews' For you to keep silent would reason. . . . th" worst of evils. It would be to have seen the Every religion must prove but one thing-that it il" good and not to have wanted to do it; to have known is morai. If there is a religion that commands theft it t-th and not to have dared to speak it; frnally it and arson, it is necessary not only to refuse eligibility would" be to place on the same throne preiudice and to those who profess it, but further to outlaw them' Iaw error and reason.... This consideration'cannot be applied to the Jews' MoxslpuR l¡ m F¡,np, bishop of Nancy:6 My argu- The reproaches that one makes of them are many' my evidence could not add anything to unjust, the others are merely wrong' ments and The gravest are said' Placed close to a This assertion is what M. I'abbé Maury? has usut!, one says, is permitted them' I great number of Jews by the functions with which founãed on nothing but a faise interpretation of a honored, I must present to you my observations of charity and brotherhood which forbids ãm principle myself to that' themselves Men of them, and I will limit itr"- to lend at interest among ' ' ' ' require The Jews certainly have grievances which possess nothing but money cannot live but by who by this legislature should be and you have always redress. Rights enacted making that money valuable, and revoked *ihorrt forgetting that the Jews are men prevenìed them from possessing an¡hing else ' ' ' ' is necessary to grant them protection' one says' This insatiability are unhappy. It ihis people is insatiable, a security, iiÈ"tty; but must one admit into the family is not certain' 'The[however] is a stranger to oneself that constantly turns be denied everything as a nation' tribe that Jews should that aspires to They must be its eyes toward [another] homeland, but granted everything as individuals'3 be abandon the land that supports iU a tribe that' to citizãns. It is claimed that they do not want to be to its law must forbid to the individuals who that they say this and that they are [thus] faithful citizens, into armies, the mechanical nation within another constitute it its entrance excluded; there cannot be one of the civil enjoy not and the liberal arts, and into the employ nation. The Jews in the [Habsburg Empire] courts and municiPalities; a tribe that' in obeying only the rights of citizens but [even] the possibility of both its own law and the national law has 108 value- attaining the honorific distinction Iof ennoblement] and still survives there in all less days in the Year? that we have destroyed have ren- should In all fairness, I must say that the Jews its vigof. . . . It is intolerable that the fews great service to Lorraine, and especially to the city become a separate political formation or class in dered o lll The Process of Political Emancipation in Western Europe, 17g9_1g21 125

of Nancy; but we are faced with a pressing situation. The Jews of AÌsace and of the neighboring province of evaluation the My [of situationj obliges me ro stand Lor¡aine, (numbering about 30,000 or eighty percent the motion against that has been put before you. of the Jewish population of France), were yiddish_ The interest of the fews themselves demands this speaking and traditional. With few exceprions they The people stance. detest them; in Alsace the Jews are earned their livelihood through peddling, grain and often the victims of popular uprisings. In Nanry, four cattle trading and petty money lending_pursuits that months ago, people wanted to pillage their homes. recurrently brought them into conflict with the local I went to the site of the agitation and I asked what peasantry. The speeches in this document are from the complaint they had to make. Some claimed that the debate in the Assembly on December 23, 7289. On the following Jews had cornered the wheat market; others, that the day the debate was adjourned, and as was jews banded together too much, that they bought typical no decision had been reached. 2. Counr rhe most beautiful houses and that soon thi would Sranislas de Cle¡mont_Tonnerre (IZ5Z_lZg2), French revolutionary own the whole city. One of the protesters added; ,,yes, deputy to the national assembly and consistent advocate ofequal rights Monsieur, if we were to lose you, we would see a for the Jews as few individuals. become our bishop, they are so clever at taking pos_ That is, session of everything." 3. citizenship would require rhat rhe Jews relin_ quish their national distinctiveness and communal A decree that would give the Iews the rights of autonomy and implicity cultural separateness. citizenship could spark an enormous fire. Once 4. This is a refereuce to the approval of the legislation they obtained a similar favor from the parliament by Joseph II in 1789. of England, but immediately See chapter 1, documents 13 and 14. the bakers refused The count 5. is referring either to the address of the Jews them bread, and these unfortunate /ews very soon of Paris to the Assembly or to that of the community of demanded the repeal of the bill. Alsace and Lorraine in which they petitioned for full citi_ I propose to establish a commirtee which will be zenship. (See Adresse présenuie a l'Assemblé. Nationale charged le 26 with the revision of all the legislation con_ aoîtt par pañs 1789, les Juifs résüant à [prês 1789]; Adrese cerning the fews. présentée ò l',Assemblée Nationøle, 31 août 1789, par les dEu_ tés réunß des luifs établis ù Me.tz, dans les ?'ios Euêchés, en NOTES Alsace et en Loraine [1789].) He may also be referring to Berr Isaac Ben's speech before the Assembly on behalf of 1. It would have been logical for the Declaration of the the Iews of Alsace-torraine on October 14, lZgg. Rights of Man and of the Citizen t1:l to have embraced 6. Anne-Louis-Henri de la Fare (lZ52-1829) was bishop all the denizens of France regardless religion. ì.: of Abbé ofNancy, Lorraine, and a vigorous opponent offewish Grégoire for one, assumed that it would be sufficient to civil rights. His speech before the Assembly was assure equal rights for the and fews that no special leg_ reprinted and widely read. See Opinion islation de M. l,êuêque would thus be necessary (cf. chapter 1, docu- de Nancy, député de Lorraine sur l,admissibilíté de Juifs ment 17). But the F¡ench National Assembly hesitated, à la plénitude de l'état ciuil et des droits continually de citoyens actifs postponing the decision as to whethe¡ the (Paris,1790). Iews .! of France were indeed included il'¡'. ' within the pur_ 7. Abbé Iean Sieflein Maury i: :t i view eZ46-tBtZ), delegate from | .:::. of the declaration. The issue of lewish citizenship Pe¡onne near Lyons. In opposing an increase ofJewish | )jt:a was immediately iì t: i.', prompted by reports from the prov_ rights, he argued that by virtue of their religion the Jews ,,;, ìi i'i ince ofAlsace that the peasants, riding ..)t.it,:. I on the crest of were alien to France and that, moreover, their malevo_ ,i,:. ( revolutionary enthusiasm, had rioted rlf , against the Iews. lence was incorrigible. t:t; '1,! j'], i,ì, j

'' !l I r' rili'i :;lì,.' ÌrI , 3.DECREERECoGNIZINGTHESEPHARDIMAS clTlzENS (JANUARY 28, 1790)1 THE FRENCH NATIONAL ASSEMBLY

"New since name of Residing in France (initially as Christians") Å lt of the Jews known in France, under the the sixteenth century, these fews were highly accultur- ffiRottttguese, Spanish, and Avignonese Jews, shall ated Frenchmen. Moreove! by virtue of letters of patent continue to enjoy the same rights they have hitherto issued by several French monarchs, these Jews had tacitly enjoyed, and which have been granted to them by let- enjoyed extensive civil rights for some two hundred years' ters ofpatent. 'Ihey thus argued that their eligibility for citizenship was In consequence thereof they shall enjoy the rights not to be considered in connection with the Ashkenazi active citizens, if they possess the other requisite of of A-lsace and lorraine. The Sephardim emphasized that as enumerated in the decrees of the qualifications, the two communities were quite distinct socially, cultur- National AssemblY. ally and legally. This argument prevailed, and, together letters with the Jews of Avignon, who had also obtained NOTE of patent fiom the ancien régime, their "civil rights" were by the Assembly. This recognition of Jews, 1. The equivocation of the Assembly regarding Jewish civil confirmed a specific category of Jews, served as an equality especially aggrieved the Sephardim (lews of even if only of Spanish and Portuguese origin) ofBordeauxand Bayonne' important Precedent.

F D Kirwan (London, 1807), PP 3-4. Source:.M. Diogène Tama. Tlansactions of the Parßian Sanhedrin' trans' 126 4. THE CONSTITUTION OF FRANCE (SEPTEMBER 3, 179t¡t THE FRENCH NATIONAL ASSEMBLY

Title 1. Fundamental Regulations Guaranteed by NOTE the Constitution. The Constitution gu".ä,..r, narional and civil rights, (1) That ", 1. These provisions of the m tñ" .itir"ns are new constitution set the stage admissibte ro ptaces for the extension of and èmptoy_;r;;;*l;out any rights of the citizen to ,ll other residents l"*¡rt distinction than that åf ur^ruu ofFrance. un¿ *LENTs. . . . (3) Liberry rg every man ro... exercise the religious worship to which he is attached.

Source: Benjamin Flowet, ed. and ûans., The French Const¡tution(London, 1Zg2), pp.;;

5. THE EMANCIPATION OF THE JEWS OF FRANCE (SEPTEMBER 28, 17et¡t THE FRENCH NATIONAL ASSEMBLY

phe.National Assembly, considering that the con_ the requisite civic oath, which shall be considered to be a French citizen, and to as a renun_ an active ciation of all privileges in their ll:come^ã^ditions citizen, are fixed by the .orrstit.r_ favo¡.2 NOTES

1. All remaining reservations $iüi¡r];;ïr:*'*ii',':ffi regarding the applicabil_ ity of rlìe Declararion of the nlghts .i M"; of ,n" the ^.rO lews we¡e removed in this resolution of the:iti::n.ro Nationar Á";;;; ;î;ä,i:l,ìi: recognized the nt":îl..ffi /ews as full citizens of France. *#$**t*r***** Ad¡ien Oupoi, a mem_ ber of the Iacobin Club, who presented it. ìá*1",,." Source: lvl D,iogèneTama,TiansactionsoftheParßianSanhedrin,o,"ffi

127 ÌYn !l t' ll

128 rHD tDw tN TI{E M(

political rights in France. I demand for adoption by the Assembly, argued that the inviola- admitted to enioy of postponement be withdrawn, and bility of the principle of religious freedom, and indi- that the motion that the Jews in France enjoy the privi- rectly all the principles of the constitution, would be a decree passed citizens actifs]¡" (Achille-Edmond assured only if it was consistently applied' "I believe Ieges of full lcitizens Louis, thatfreedom ofworship," he concluded, "does notper- Halphen, Recueil des P.229). to the communal autonomy that mit any distinction in the political rights of citizens on 2' The reference is polit- the European jews enioyed in the Middle Ages' Such account of [the Jews'l creed' The question of the was deemed to be incompatible with the ical existence of the Jews has been [repeatedly] post- autonomy modern state. poned. Still the Muslims and the men of all sects are principles of the

ó" LETTER OF A CITIZEN TO HIS FELLOW JEWS (17911

BERR ISAAC BERRl

wonderful change by our repentence, Gentlemen and dear brethren, deserved this we can attrib- At length the day has come when the veil, by or by the reformation of our manners: to the everlasting goodness of which we were kept in a state of humiliation, is renç ute it to nothing but us entirely: but, finding that at length we recover those rights which have been God: He never forsook the accomplishment taken from us more than eighteen centuries ago' we were not yet worthy of seeing perfect and lasting redemption, How much are we at this moment indebted to the of his promises of a has not, however thought proper still to aggravate clemenry of the God of our forefathers ! he surely our chains had became the We are now thanks to the Supreme Being, and our sufferings: and the contemplation of the rights to the sovereignty of the nation, not only Men and more galling from held forth to public view' Citizens, but we are Frenchmen ! What a happy change of man, so sublimely God, who reads the heart of man, thou hast worked in us, merciful God! So late as the Therefore, our resignation would have proved twenty-seventh of September last, we were the only seeing that all our and that supernatural strength inhabitants of this vast empire who seemed doomed unequal to the task, us to support these new tor- to remain forever in bondage and abasement; and was wanting to enable of applying the remedy: He has on the following day, on the twenty-eighth, a day for ments, has thought French nation to reinstate us in ever sacred among us, thou inspirest the immortal chosen the generous effect our regeneration, as, in other legislators of France. They pronounce, and more than our rights, and to Antiochus, Pompey, and oth- sixty thousand unfortunate beings, mourning over times, he had chosen and enslave us' How glorious it is their sad fate, are awakened to a sense of their happi- ers, to humiliate who have, in so short a time, made ness by the liveliest emotions of the purest joy' Let it for that nation, people happy! And surely, if Frenchmen are be acknowledged, dearest brethren, that we have not so many

Tam a, Tt'ansacttons of the Parisian Sanhedrin' trans F D' Kirwan Source: Ben Isaac Berr, "Lettre d'un Citoyen" (Nancy, 1791), in M. Diogène (London, 1807), pP. 7l-29. 129 Ill . The Process of Political Emancipation in western Europe, 1789-1871

to theirs in maintaining public tranquiiity, on ro become so themselves, by the additional rights efforts just which that of individuals depends. and the additional liberty they have acquired, Let us do for the present what is within our power/ how much the more are we, in particular, gainers by take the civic oath of being faithful to the the change! And what bounds can there be to our Iet us to the law and to the king. This oath contains gratitude for the happy event. From being vile slaves, nation, always professed' We ä"re serfs, a species of men merely tolerated and only the sentiments we have have never been accused ofbeing breakers ofthe law suffered in the empire, liable to heavy and arbitrary of having rebelled even against those who domi- taxes, we are, of asudden, become the children of the or over us; we have always respected and obeyed country, to bear its common charges, and share in its neered rights' even those by whom we were ill-treated: we shall common faithful What orator could presume to express to the then, upon much stronger grounds, remain reinstate us in our rights, and place us French nation and to its king, all the extent of our to laws which leaving us gratitude and of our unalterable submission? But on the same footing with all Frenchmen, liberry to profess our reli- neither the king nor the representatives of the nation at the same time, at full our mode of worship. This oath, seek praise or acknowledgment; their only wish is to gion, and to follow is but a renunci- behold people happy. In that they expect and they I say, which, on our side, nothing immunities will find their reward. Let us then, dear brethren, let ation of those presented privileges and under any point of view i'1,, us conform to their wishes; let us examine with atten- which we enjoyed, cannot, observant and tion what remains to be done, on our part, to become wound the conscience of the most privileges truly happy, and how we may be able to show in the most scrupulous of our brethen; our our state some measure, our grateful sense for all the favors and our immunities were only relative to heaped upon us. On this subject, gentlemen and dear of slavery. to ful- brethren, give me leave to submit to your judgment This oath once taken, let us exert ourselves grasp- the result of some reflections, which our change of fil the duties within our reach, but let us avoid against the condition has suggested to me. ing at our rights; let us not rush headlong rendered The name of active citizen, which we have iust opinions of some of our fellow citizens who, of being obtained, is, without a doubt, the most precious title callous by prejudice, will reject the idea |ews sufficient for a man can possess in a free empire; but this title alone fellow men, fellow creatures' Let it be is not sufficient; we should possess also the neces- us, at present, to have acquired the invaluable right let l,t sary qualifications to fulfill the duties annexed to it: of assisting at all assemblies of French citizens; but knowledge we know ourselves how very deficient we are in that us not attend them, till we have acquired make ourselves useful members; till we respect; we have been in a manner compelled to aban- sufficient to i,r don the pursuit of all moral and physical sciences, of know how to discuss and defend the interests of the ¡i all sciences, in short which tend to the improvement country; in short, till our most bitter enemies are con- of the mind, in order to give ourselves up entirely to vinced, and acknowledge the gross misconceptions commerce, to be enabled to gather as much money they had entertained of us.... many as would insure protection, and satisSz the rapacity of Our education has been defective in ourpersecutors.... points of view. Already the famous Rabbi Hartwig I cannot too often repeat to you how absolutely Wessely, of Berlin, has rendered us an eminent ser- necessary it is for us to divest ourselves entirely of vice, by publishing several works in Hebrew on this that narrow spirit, of Corporation and Congregation, subject. One of his productions, entitled lWords of n all civil and political matters, not immediately Peace and Truthl2 has been translated into French, connected with our spiritual laws; in these things in the year 1792.It details the causes of our present we must absolutely appear simply as individuals, as ignorance, and the means by which we may deserve Frenchmen, guided only by a true patriotism and by once nìore the appellation of the learned and intel- the general good of the nation; to know how to risk ligent nation, which God himself gave us' I shall pub- our lives and fortunes for the defence of the coun- not report here what you find in these useful tT, to r¡¿¡" ourselves useful to our fellow citizens, to Iications; but I entreat you, dear brethren, to follow deserve their esteem and their friendship, to join our this author in his meditations; and you will easily 130 'rHE,tiw IN'I'HÊ MoDDRN woRt,D

been reproached at one time with want remark that our fate, and the fate of our posterity' If we have indolence and aversion to labour, let us depends solely on the change we shall effect in our of industry now avoid such reproaches, which might be uniust mode of education. . . . which we should now deserve' Let us French ought to be the Jews' mother tongue' formerly, but all our influence to accustom our poor, who, till since they are reared with and among Frenchmen; exert have been fed by our alms, to prefer the gains of it has always been the language in which they have now at the sweat of their brows' made the least proficiency, and which very often labouç even In thus imparting to you my humble ideas of our they scarcely understand. It is only when compelled situation, I am, dear brethren, fulfilling a by necessity to speak to and to be understood by personal congenial to my feelings' My thoughts, their neighbours that they begin to blunder some ãuty the most presented to you in a cnrde state: it inarticulate words; from hence proceeds this other as you may see, are your attention and by your meditations, should inconvenience, that those among us who have is úy thoughts] worthy, that they are to be felt early enough the usefulness of the French lan- you deem [my quickened into action' Whatever suc- guage; and have acquired the habit of speaking it matured and them, I hope at least, that you shall with facility, cannot, however, get rid of a Cerman cess may attend justice to the fraternal sentiments, which unmixed or other foreign accents. Their diction, too, is gen- do other motives, have urged me to exhort and erally incorrect. I even must say myself, that while with any you, dear brethren, not to lose one moment in I am thus addressing you in French, I feel my want press our situation into your consideration' of experience and of proficiency in that language' taking the honour to be most fraternally, your which I have however chosen in preference, to prove I have most obedient and very humble servant, to you, that Jews may commune together and con- Isaac Berr fer with one another in that language, on all topics Berr even on religious matters, and that it is entirely in our powers to avoid encumbering the minds of our NOTES study of foreign languages'3 yor'rtn with the useless 1. Berr Isaac Berr (1744-1828), a successful merchant of Asia, the H"u. rv. not the example of the Jews and banker from Nancy. He was prominent in efforts our breth- most devout and the most scrupulous of against the defamation of Jewry and in the Iewish the lan- ren, who read and write only Hebrew and struggle for civil equality. In 1789 he was one of six del- to guage of their country? Why should we continue egated by the Jewish community of Alsace and Lorraine ¡eai tire name of German or Polish Jews, while we to present its case for civil protection and rights before are happily French Jews?... the National Assembly. He later served successively as Let us establish charitable houses of industry, in a member of the Assembly of Jewish Notables and the which the children of poor people and those who are Parisian Sanhedrin. Among his literary works is a trans- of not born to a higher rank, shall learn all the trades lation into French of Naphtali Herz Wessely's Words 8) under the and mechanical occupations necessary to society' Peace ønd Truth (see chapter 2, document aux Communautés Let us form among us carpenters, smiths, tailors, etc' fifle Instructions Salutaires Addressées de II (Puis, 1792)' And if we can succeed in having a man in each pro- Iuiues de l'Empire lose1h of the resolution of the National fession, able to work as a master, he will soon form On the morning all the Jews of France, Berr dis- apprentices; and gradually we shall see Jewish work- Assembly emancipating letter to the congregations of Alsace mãn who will strive to deserve esteem by earning patched this Jewish honourably their livelihood. Thus shall we banish and Lorraine. chaPter 2, document B' sloth and indolence, occasioned by the idleness of 2. See 3. The reference is to Yiddish. ouryouth.... western Eu\ope, 1789-1871 '149 III . The Process of Political Emancipation in

on 29' 1806' complaints about the "usu- 2. The Assembly actually was convened |uly several local delegations' prom- The Assembly of Jewish Notables comprised 112 activities of Jewish moneylenders in Alsace and 3. rious" and scholars- Napoleon inent businessmen, financiers, rabbis, Lorraine. Inclined to believe these complaints, his all handpicked by the prefects of various Sovernment brought the issue before his Council of State, and departments of France and ltalY' imperial decree was the result of these consultations'

12. INSTRUCTIONS TO THE ASSEMBLY OF JEWISH NOTABLES (JULY 29,180ó)

COU NT MOLÉ1

interest of the day. But, as an assembly like the present ! I is Majesty, the Emperor and King, having named precedent in the annals of Christianity' so fr-E .tt Commissioners to transact whatever relates to one has no you be judged, for the first time, with iustice' and you, has this day sent us to this assembly to acquaint will fixed by a Christian you with his intentions. Called together from the you will see your fate irrevocably of His Majesty is, that you should be extremities of this vast empire, no one among you þrince. The wish remains with you to accept the prof- is ignorant of the object for which His Maiesty has Frenchmen; it forgetting that, to prove unworthy convened this assembly. You know it. The conduct fered title, without renouncing it altogether' of many among those of your persuasion has excited of it, would be questions submitted to you' complaints, which have found their way to the foot of You will hear the is answer the whole truth on every one the throne: these complaints were founded on truth; your duty to and never lose sight of that which we and nevertheless, His Maiesty has been satisfied with ãf them. Attend, you; that, when a monarch equally stopping the progress of the evil, and he has wished are going to tell knows every thing, and who pun- to hearyou on the means of providing a remedy' You fit* utta ¡ntt, who every action, puts questions to will, no doubt, prove worthy of so tender, so paternal ishes or recompenses these would be equally guilty and blind a conduct, and you will feel all the importance of the his subjects, if they were to disguise the truth trust, thus reposed in you. Far from considering the to theirtrue interests, Sovernment under which you live as a power against in the least. His Maiesty is, Gentlemen' that which you should be on your guard, you will assist it The intention of enjoy the greatest freedom in your deliber- with your experience and cooperate with it in all the you should be transmitted to us by your good it intends; thus you will prove that, following ations, your answers will been in regular form' the example of all Frenchmen, you do not seclude President, when they have Put most ardent wish is to be able to yourselves from the rest of mankind' As to us, our that, among individuals of the The laws which have been imposed on individu- report to the Emperor, he can reckon as many faithful als of your religion, have been different in the several lewisn persuasion, to conform in every thing to the parß of the world: often they have been dictated by the subjecti determined

Kirwan (London' 1807)' pp 130-34 Source: M. Diogène Tama, Tiansactions of the Parisian Sanhedrin, trans. F. D. rllr' il't I

l5O TH[,,8w IN THI] Mr of the Rabbis and to regulate the Are the forms of the elections laws and to the morality, which ought or their police-iurisdiction regulated by [lewish] law conduct of all Frenchmen. the fol- are they onlY sanctioned bY custom? (One of the secretaries [proceeded to read Are there professions from which the Jews are - Iowìng] questions proposed to the Assembly of the excluded by their law? Uy ihe Commissioners named by His Majesty le*s Does law forbid the Jews from taking the Emperor and King)'... [iabbinic] wife? usury from their brethren? Is iilawful for Jews to marry more than one óoe, it forbid or does it allow usury toward Is divorce allowed by the Jewish religion? Is of jus- sÍangers?... divorce valid, when not pronounced by courts the tice, and by virtue of laws in contradiction with French code? a Christian NOTES Can a Jewess marry a Christian, or a Jew woman? Or has the [lewish] law ordered that the ]ews 1. Count Louis Mathieu Molé (1781-1855)' a member should only intermarry among themselves? of the Council of State, served as one of Napoleon's as of Notables' As In the éy"s of Jews are Frenchmen considered three commissioners to the Assembly affairs' he advo- brethren or as strangers? Napoleon's informal adviser on Jewish In either case what conduct does their law pre- cated the recision of Jewish emancipation' protocol of this session of the scribe towards Frenchmen not of their religion? 2. According to the the law delegates were "not able to conceal the Do the Jews born in France, and treated by assembÇ the country? caused by question " " The whole as French citizens, consider France as their emotions [this] exclaimed-Even unto death! " to defend it?'zAre they bound to obey Assembly unanimously Are they bound Sanhedrin' of (M. Diogène Ta ma, Transactions of the Parisian the laws [of France], and to follow the directions ìrunr. r. b' Kirwin [London, 1807]' pp' l34ff ')' the civil code? question, "Who names the rabbis?" is of police-iurisdiction have the Rabbis 3. The seventh What kind fexT' Tlansøctxons of the they exer- missing in M. Diogène Tama's among the Jews? What judicial power do Parisian Sanhedrin. cise among them?3

ii TO 13. REPLY ON BEHALF OF THE ASSEMBLY couNT MOLÉ (JULY 29,180ó) ABRAHAM FURTADOl

deter- those who compose it, that, when His Majesty Gentlemen Commissioners, in his capital' in order to all the attention we could mined to call us together We have listened with glorious designs' the further the accomplishment of his command to the intentions of His Majesty of we saw, with inexpressible joy, [the] occasion Emperor, which you have just communicated to us' away many errors and putting an end bhor"n by this assembly as the interpreter of its Joing, [with] all to many sentiments, I must assure you, in the name of Preiudices'

1807)' pp 135-38 'llansactions Parisian sanhednn, trans' F D Kirwan (lnndon' source: M,l)iogèneTama, of the 14. ANSWERS TO NAPOLEON (180ó) THE ASSEMBLY OF JEWISH NOTABLESl

the man is enabled by his fortune to maintain ffiesolved, by the French deputies professing the when ["\.religion of Moses, that the following Declaration several. has been different in the West; the wish shall precede the answers returned to the questions The case customs of the inhabitants of this part proposed by the Commissioners of His Imperial and of adopting the world has induced the Jews to renounce Polyg- Royal Majesty. of the 'The several individuals still indulged in that assembly, impressed with a deep sense of amy. But as convened at Worms in the elev- gratitude, love, respect, and admiration, for the practice, a synod was composed of one hundred Rabbis, with sacred person of His Imperial and Royal Majesty' ãnth century at their head.2 This assembly pronounced declares, in the name of all Frenchmen professing Gershom against every Israelite who should, in the religion of Moses, that they are fully determined an anathema more than one wife. to prouã worthy of the favours His Majesty intends future, take this prohibition was not to last forever, for them, by scrupulously conforming to his paternal Although of European manners has universally intentions; that their religion makes it their duty to the influence consider the law of the prince as the supreme law in prevailed. Is diuorce allowed by the lewish civil and political matters; that consequently, should Second Question: ualid when not pronounced by courts their religious code, or its various interpretations' religion? Is diuorce by uirue of laws in contradictton with those of contain civil or political commands, at variance with of iustice those of the French code, those commands would' the French Code? Answer: Repudiation is allowed by the law of of course, cease to influence and govern them, since but it is notvalid if not previously pronounced they must, above all, acknowledge and obey the laws Moses; code. of the prince. by the French eyes of every Israelite, without exception' That, in consequence of this principle, the Jews In the to the prince is the first of duties' It is have at all times, considered it their duty to obey the submission generally acknowledged among them' laws of the state, and that, since the revolution, they' a principle thing relating to civil or political inter- like all Frenchmen, have acknowledged no others' thãt, in every ests, the law of the state is the supreme law' Before First Question: Is iú lawful for Jews to marry more were admitted in France to share the rights of than one wife? they and when they lived under a particular Answer: It is not lawful for Jews to many more all citizens, set them at liberty to follow their than one wife: in all European countries they con- Iegislation which customs, they had the ability to divorce form to the general practice marrying only one' ,"ligio.tt it was extremely rare to see it put Moses does not command expressly to take seve- their wives; but practice. ral, but he does not forbid it. He seems even to adopt into Since the revolution, they have acknowledged no that custom as generally prevailing [at the time], since laws on this matter but those of the empire' At he settles the rights of inheritance between children other when they were admitted to the rank of of different wives. Although this practice still prevails the epoch the Rabbis and the principal Jewish leaders in the East, yet their ancient sages have enjoined them citizens, the municipalities of their respective to restrain from taking more than one wife, except appeared before

-llansactions parisian F D. Kirwan (London, 1807) pp' r49 -56' 17 6-95' 207-7 ' source: M.Diogène Tama, of thø Sanhedrin, trans. 152 III c The Process of Political Emancipation in Western Europe, 1789-iBZi 153

places of abode and took an oath to conform, in this kind. The Rabbis acknowledge, howeve¡ that a every thing to the laws, and to acknowledge no other few, who marries a Christian woman, does not cease rules in all civil matters. .. . on that account, to be considered as a |ew by his Third Question'. Can a lewess marry a Christian, brethren, any more than if he had married a Jewess and a ]ew a Christian woman? Or does the law allow the civilly and not religiously. Iews to marry only among themselues? Fourth Question: In the eyes of lews, are Frenchmen Answer: The law does not say that a ]ewess can- considered as their brethren? Or are they considered as not marry a Christian, nor a Jew a Christian woman; strangers? nor does it state that the fews can only marry among Answer: In the eyes of Jews Frenchmen are their themselves. brethren, and are not strangers The only marriages expressly forbidden by the The true spirit of the law of Moses is consonant law, are those with the seven Canaanite nations, with with this mode of considering Frenchmen. Amon and Moab, and with the Egyptians. The pro- When the Israelites formed a settled and indepen- - hibition is absolute concerning the seyen Canaanite dent nation, their law made it a rule for them to con- nations: with regard to Amon and Moab, it is lim- sider strangers as their brethren. ited, according to many Tälmudists, to the men of With the most tender care for their welfare, their those nations, and does not extend to the women; it lawgiver commands to love them, "Love ye therefore is even thought that these last would have embraced the strangers," says he to the Israelites, "for ye were the Jewish religion. As to Egyptians, rhe prohibition strangers in the land of Eg)rpt."3 Respect and benevo- is limited to the rhird generarion. The prohibirion in lence towards strangers are enforced by Moses, not as general applies onlyto nations in idolatry. TheTalmud an exhortation to the practice of social morality only, declares formally that modern nations are not to be but as an obligation imposed by God himself.a considered as such, since they worship, like us, the Areligionwhose fundamental maxims are such-a ll God ofheaven and earth. And, accordingly, ,i: there have religion which makes a duty of loving the stranger- l,ìÌì been, at several periods, intermarriages between Jews which enforces the practice of social virtues, must and Christians in France, in Spain, and in Germany: surely require that its followers should consider their these marriages were sometimes tolerated, and some- fellow-citizens as brethren. times forbidden by the laws of those sovereigns, who And how could they consider them otherwise had received ]ews into their dominions. when they inhabit the same land, when they are Unions of this kind are still found in France; but ruled and protected by the same government, and we cannot deny that the opinion of the Rabbis is by the same laws? When they enjoy the same rights, against these marriages. According to their doctrine, and have the same duties to fulfill? There exists, even although the religion of Moses has not forbidden the between the ]ew and Christian, a tie which abun- Iews from intermarrying with nations not of their dantly compensates for religion-it is the tie of grat- religion, yet, as marriagg according to the Talmud, itude. This sentiment was at first excited in us by the requires religious ceremonies called Kiduschin, with mere grant of toleration. It has been increased, these the benediction used in such cases; no marriage can eighteen years, by new favours from government, to be religiously valid unless these ceremonies have such a degree of energy, that now our fate is irrevoca- been performed. This could not be done towards bly linked with the common fate Frenchmen. persons of all who would not both of them consider these Yes, France is our country Frenchmen ceremonies all are our as sacred; and in that case the married brethren, and this glorious couple title, by raising us in our could separate without the religious divorce; own esteem, becomes a sure pledge that we shall ney would then be considered as married civilly but never cease to be worthy of it. not religiouslv. Fifth Questi on In either case, what line of conduct Such is thá opinion of the Rabbis, members of this does their law prescribe towards Frenchmen not of their ll':TUty. In general, theywould be no more inclined religion? to bless the union of Jewess with a Christian, or of Answer: The line of conduct prescribed towards "^'t* *iah a Christian woman, tnernselves than Catholic priests Frenchmen not of our religion, is the same as that would be disposed to sanction unions of prescribed between Iews themselves; we admit of I i t Þ.r .. ..

" Bþâ 'ë 7j; 154 THE lEw IN THE MoDDRN woRt'D i l names the Rabbis? Supreme Seventh Question: Who ' difference but that of worshipping the l no the revolution, the majority of the waY' Answer: Since Being, every one in his own : of families names the Rabbi, wherever there The answer to the preceding question has chiefs is a sufÊcient number of Jews to maintain one' after explained the line of conduct which the law of Moses previous inquiries as to the morality and learning of unã th" Talmud prescribe towards Frenchmen not of ihe candidate. This mode of election is not' however' our religion. At the present time, when the Jews no uniform: it varies according to place, and, to this day' longer fãrm a separate people, butenioy the advan- whatever concerns the elections of Rabbis is still in a tagJ of being incorporated with the Great Nation privilege they consider as a kind of political state ofuncertaintY. lr,,otti.n What police iurisdiction do Rabbis is that a Jew should treat a Eighth Question: ìedempiion), it impossible power thø1 exercile among the Jews? What judicial do Frenchman, not of his religion, in any other manner enjoy among them? than he would treat one of his Israelite brethren' ' Ànt*"t' The Rabbis exercise no manner of Police Sixth Question: Do lews born in France, and treated among the Jews' the laws as French cittzens, consider France their coun' Jurisdiction by in the Mishnah and in the Talmud that to defend it? Are thøy bound to obey It is only ,y Aru they bound first time applied to of the ciuil the word Rabbi is found for the thu to*, oia n conform to the dispositions indebted a doctor in the law; and he was commonly code? for this qualifrcation to his reputation' and to the Answer: Men who have adopted a country' who even opinion generally entertained of his learning' have resided in it these many generations-who' ^ Wtren the tsraelites were totally dispersed' they under the restraint of particular laws which abridged formed small communities in those places where their civil rights, were so attached to it that they pre- they were allowed to settle in certain numbers' ferred being debarred from the advantages common in these circumstances, a Rabbi and to all other citizens, rather than leave it-cannot Sometimes, sages formed a kind of tribunal' named themselves Frenchmen in France' and two other but consider of the Rabbi fulfilled and honourable the Beth Din, that is, House Justice; they consider as equally sacred of his the functions of iudge and the other two those bounden duty of defending their country' to con- ASSCSSOTS, Jeremiah (chapter 29) exhorts the Jews to The attributes, and even the existence of these tri- sider Babylon as their country, although they were to bunals, have, to this day, always depended on the will remain in it only for seventy years' He exhorts them of governments under which the Jews have lived' and tilt the ground, to build houses, to sow and to plant' of tolerance they have enjoyed' Since was so much attended to' that orr"th" degree His recðmmendation tribunals are totally Cyrus allowed them the revoluiion those rabbinical Ezra (chapter 2) says, that when to 42'360 suppressed in France, and in ltaly' The Jews' raised to return to Jerusalem to rebuild the Temple thå rank of citizens, have conformed in every thing to only, left Babylon; and that this number was mostly the laws of the state; and, accordingly, the functions coÁposed of the poor people, the wealthy having of Rabbis, wherever any are established' are limited remained in that citY. blessing mar- a to preaching morality in the temples, The love of the country is in the heart of Jews riages, and pronouncing divorces ' ' ' ' sentiment so natural, so powerfirl, and so consonant "Ninttt Question: Are these forms of Election' and to their religious opinions, that a French Jew consid- their police-jurisdiction, regulated by flewßh] law' or are ers himself in England as among strangers' although they onlY sanctionedbY cusnm? he may be among Jews; and the case is the same with Answer: The answer to the preceding questions English Jews in France. be makes it useless to say much on this, only it may such a pitch is this sentiment carried among 1o supposing that Rabbis should French have been remarked, that, even them, that during the last war, Jews' police- sub- have, to this day preserved some kind of seen fighting desperately against other Jews' the judicial-jurisdiction among us, which is not the cass then at war with France' jects of countries nor the forms of the elec- Many of them are covered with honourable neither such iurisdiction, could be said to be sanctioned by the law; they *ounds, and others have obtained, in the field of tions, should be attributed solely to custom' honour, the noble rewards of bravery' III c The Process of Political Emancipation in Western Europe, 1789-L871 155

Tenth Question: Are there professions which the law his people, and to impoverish the fews to enrich for- of the lews forbids them from exercising? eign nations? Is it not absolutely absurd to reproach Answer: There are none: on the contrary, the him with having put a restriction to the precept con- Talmud (vide Kiduschin, chapter 1) expressly declares tained in Deuteronomy? What a lawgiver would not that "the father who does not teach a profession to have considered such a restriction as a natural prin- his child, rears him up to be a villain." ciple of reciprocity? Eleventh Question: Does the law forbid the Jews How far superior in simpliciry generosiry justicq from taking usury from their brethren? and humaniry is the law of Moses, on this matter, to Answer: Deuteronomy says, "thou shalt not lend those of the Greeks and of the Romansl Can we find, upon interest to thy brother, interest of money, inter- in the history of the ancient Israelites, those scandal- est of victuals, interest of any thing that is lent upon ous scenes of rebellion excited by the harshness of interest. "s creditors towards their debtors, those frequent abo- The Hebrew word neshehh has been improperly litions of debts to prevent the multitude, impover- translated by the word usury: in the Hebrew language ished by the extortions of lenders, from being driven it means interest of any kind, and not usurious inter- to despair? est. It cannot then be taken in the meaning now given The law of Moses and its interpreters have distin- the word usury. guished, with a praiseworthy humanity, the different Twelfth Question: Does it forbid or does it allow to uses of borrowed money. Is it to maintain a family? tahe usury from strangers?. Interest is forbidden. Is it to undertake a commer- Answer: We have seen, in the answer to the fore- cial speculation, by which the principal is put at risk? going question, that the prohibition of usury consid- Interest is allowed, even between Jews. Lend to the ered as the smallest interest, was a maxim of charity poor, says Moses. Here the tribute of gratitude is the and of benevolence, rather than a commercial regu- only kind of interest allowed; the satisfaction of oblig- lation. In this point of view it is equally condemned ing is the sole recompense of the conferred benefrt. by the law of Moses and by the Talmud: we are gener- The case is different in regard to capitals employed in ally forbidden, always on the score of charity, to lend extensive commerce: there, Moses aliows the lender upon interest to our fellow-citizens of different per- to come in for a share of the profits of the borrower; suasions, as well as to our fellow-Jews. and as commerce was scarcely known among the The disposition of the law which allows us to rake Israelites, who were exclusively addicted to agricul- interest from the stranger, evidently refers only to tural pursuits, and as it was carried on only with nations in commercial intercourse with us; otherwise strangers, that is with neighbouring nations, it was there would be an evident contradiction between this allowed to share its profits with them. . .. passage and twenty others of the sacred writings.6 It is an incontrovertible point, according to the Thus _ the prohibition extended to the stranger Talmud, that interest, even among Israelites, is lawful who dealt in Israel; the Holy Writ places them under in commercial operations, where the lender, running the- safe-guard of God; he is a sacred guest, and God some of the risk of the borrower, becomes a sharer in or.ders us to rreat him like the widow and like the his profits. This is the opinion of all our sages. .orohan. It is evident that opinions, teeming with absur- t,l ,,.Cutt Moses be considered as the lawgiver of the dities, and contrary to all rules of social moral- Q¡¡iverse, because he was the lawgiver ofvr therrrL Jews?rLyvùì iry although advanced by a Rabbi, can no more be .¡^;.vvere the laws he gave to the people, which God imputed to the general doctrine of the Jews, than íÈ'4,9!'r entnrsted to his carq likely to become the gen- similar notions, if advanced by Catholic theologians, Iaws of mankind? Thou shalt not lend uþon could be attributed to the evangelical doctrine. The t to thy brother. Whar security had he, that, same may be said of the general charge made against Intercourse which would be naturally estab- the Hebrews, that they are naturally inclined to between the fews and foreign nations, these usury: it cannot be denied that some of them are to would renounce customs generally prevailing be found, though not so many as is generally sup- ; and lend to the Jews without requiring any posed, who follow that nefarious traffic condemned ? Was he then bound to sacrifice the interest of by their religion. 15ó THB IEw lN THD MoDERN woRLD

German Talmudic scholar this particu- Jehuda (c. 960-1028), n¡¿ But if there are some not over-nice in thousand spiritual leader. lar practice, is it iust to accllse one hundred an 3. Deut. 10:19. viceS Would it not be deemed are cited: indìviduats of this The following passages from Scripture ¡¡¡¿. on all Christians 4. i"ù*i." to lay the same imputation 22:2I and 23:9; Lev. 19:34 and 23122; Delrf' 10:iB-19 are guilty of usury?7 Talmudic U".^rrr" some of them and 24'.19; Psalms 145:9; and several texts. 5. Deut.23:19. from Scripture are cited: Exod. NOTES 6. The following passages 1:16 and 10:18-19; Lev' 19:33; [¡q¿. to a committee I2.49ff.; Deut. 1. The Assembly's replies were entrusted Rabbi David 22:2t; Lev. 25:L5 ' twelve, headed by the halakhic scholar of The Assembly, after concluding the adoption of 1'he committee's answers were 7 Si nzheim (r7 4 5 - 1 812)' questions posed by Napoleon' dec sittings' on answers to the adopted by the Assembly at three successive birthday, the fifteenth of August, the Emperor's as seventh and the twelÍth of August 1806' the fourth, the would celebrate with "prayers' thanksgivi permissible' polygamy was day Iewry 2. Although theoretically of a Pure and lively Talmud' and it was and all the demonstrations i by the sages of the Parisian discouãged (M. Diogène Ta ma, Transacttons of the Ashkenazi Jewry by a ban opti.irtfp.otribited among 1SO7l' p' 2I2)' ben trans. f. D. Kirwan [London, pop,rt"riy-utt.ibuted to Rabbi (Rabbenu) Gershom i: Ìi

PARISIAN 5. SUMMONS FOR CONVENING THE SANHEDRIN(sEPTEMBER18'180ó)1 COUNT MOLÉ

world' and v in former years, could again visit this the Emperor and King is satisfied with n9 I ! is Maiestv introduced into t"-th u" assembly' woyta commanded by him to say to be Ffl you, we are brought into the middle of the "rrri"tt, in which they are writ- üinf. fti-t.lf ,h^;ú" has approved the sense not suppose that a l in ói.y, ot would he cåmmunication we are going to make "It:l: t"n; U"t the had renewed, from the very foundattt much better than our words' to Intíon his name will provq things? In this he would on his power- ri"iã .f all human il extent this assembly m^y depend rry what mistaken, Gentlemen' It is after a revolution ful protection. to swallow up all nations' ù:"itt: the second time' ,ir"ã,"""¿ e it entering this hall for u"d th'o""s are raised the same senti- empires, that altars Gentlemen, *ã ur" impressed with the earth;¿ fu to us when where from their *i"*-iã f'ot"tt and the same idåas which occurred ¿' Ã"r,,r, attempted to!v á"'ttoyvvvr--/ everything: into it' And who could behold -trititr¿" hi ;;;.* frrst admitted and has restored everytnln8' of enlightened has appeared, ev' without astonishment such a society past cenruries of the most embraces the whole world and men, chosen among the descendants rern their very origin; he has the wandering people the world? If one of those' who lived "n.i"nt

ffioftlrcParisianSanhedrin,trans.F.D.Kirwan(London,1807),pp.242-47' î!li'-'l

158 '[HE t¿w lN -rH[' M(

gratitude toward the French emperor' Like the a the Romans. (c. a25 c.r.). No institution in Judaism Sanhedrin, the Parisian counsel was to be com has since possessed its authority' The announcement seventy-one members, two-thirds rabbis, one-thi of the revival of this ancient symbol of Jewish sover- of The Assembly of Notables was charged vç eignty naturally evoked, as Napoleon intended' awe' laity. appointing the Sanhedrin. -"rri"rli. presentiments and spontaneous feelings of

1ó.DocTRlNALDEclSloNs(APRIL1807)1 THE PARISIAN SANHEDRIN

with the civil laws under which we live, lessed for ever be the name of the Lord, God of in keeping that we are in no wise separated from the society Israel, who has placed upon the thrones of France and men. and of the Kingdom of Italy a prince after His heart' of We therefore declare that the divine Law the pre- God has .""t th" humiliation of the descendants of the Creat cious heritage of our ancestors, contains within itself Jacob of old, and He has chosen Napoleon judges dispositions which are political and dispositions as the instrument of His compassion' The Lord are religious: that the religious dispositions are, the thoughts of men, and He alone commands their which nature, absolute and independent of circum- conscience, and His anointed one permits all men by their the age; that this does not hold true of to worship Him according to their belief and faith' ,t^rr.", and of political dispositions, that is to say, of the dispo- Under the shadow of his name security has come into the which were taken for the govemment of the our hearts and our dwellings and from this time on sitions people of Israel in Palestine when it possessed its own we are permitted to build, to sow to reap, to cultivate pontiffs and magistrates; that these political all human knowledge, to be one with the Sreat fam- i.in!s, are no longer applicable, since Israel no ily of the State, to serve him and to be glorified in his disfosiiions forms a nation; that in consecrating a distinc- lófty destiny. His high wisdom permits this assembly' Ionger which has already been established by tradition' which shall be illustrious in our annals, and the wis- tion lays down an incontestible truth; dom and virtue of which shall dictate decisions' to the Grand Sanhedrin an assembly of Doctors of the Law convened as reconvene after the lapse of fifteen centuries, and to that Sanhedrin, is alone competent to determine contribute to the welfare of Israel. Gathered this day a Grand results of this distinction: that, if the Sanhedrin of under his mighty protection, in the good city of Paris' the did not establish this distinction, it is because the we, Iearned men and leaders of Israel, to the num- old situation did not at that time call for it' and ber of seventy-one, constitute ourselves the Grand fotiti."t since the dispersion of Israel, no Sanhedrin has Sanhedrin to the end that we may flnd the means and ihat, which ever been assembled until the present one' the strength to promulgate religious decrees -holy Engaged in this enterprise, we invoke the shall coniorm to the principles of our sacred laws and from which all good emanates, and we which shall serve as a standard to all Israelites' These aivinJlgnt, called upon to contribute, as far as in decrees shall teach the nations that our dogmas are feel ourùlves Co'' 1925)' the French by M. Samuel (New York: Harcourt, Brace and Sourr¿: Edmond Fleg, ed, 'Ihe lewish Anthology, trans from pp.255-56. Reprinted by permission of Behrman House' III . The Process of Political Emancipation in Western Europe, 1789-1g21 159

our power lies, to the completion of the moral regen- (d. this chapter, document 14, note 1.) After a solemn eradon of Israel. Thus, by virtue of the right vested in religious service at a Parisian synagogue, the merubers of us by our ancient usage and by our sacred laws, which the Sanhedrin assembled at the elegant Hôtel de Ville. In have determined that the assembly of the learned of accord with the practice of the ancient Sanhedrin, they the age shall possess the inalienable right to legislate took their seats in a semicircle, according to age, on both according to the needs of the situation, and which sides of the presiding ofÊcers, the laity sitting behind the impose upon Israel the obseruance of these laws-be rabbis. The members wore black attire, with silk capes they written or contained in tradition-we hereby and three-comered hats. The first meeting was opened religiously enjoin on all obedience to the State in all with a prayer in Hebrew written for the occasion by Rabbi matters civil and political. Sinzheim. Convening for five additional sessions, the last being on March 2, 1802, the Sanhedrin ceremoniously voted on separate paragraphs NOTE without debate and passed them, giving the "spiritual" sanction desired by Napoleon. 1. The opening of the Sanhedrin was delayed until The Assembly of Notables convened for a final time on February 9, l8O7, four days after the adjoumment of the March 25; prepared an official report, which induded this Assembly of NotabÌes. The presiding officer, appointed by statement by the Sanhedrin; and presented it to Count the Minister of the Interioç was Rabbi David Sinzheim Molé on April 6, 7807.

17. REACTTON TO NAPOIEON (e . 1914). THE HASIDIM OF POLAND

n ! the time of Napoleon's campaign against the tsat, passing through the town of Koznitz, Napoleon I Rabbi Menahem Mendel of Rymanov2sought to see disguised himself as a simple man and went to the the war as the messianic struggie of Gog arrd Magog,, house of the mdik. But the zadih recognized him, and and in order to hasten the redemption, he prayed raising the Scroll of Esther, uttered: "You will surely that Napoleon should be vicrorious. Should the bat- fall Napoleon, you will surely fall!"s h. ll", .ont"nded, entail the spilling of the blood of The saintly Rabbi of Ropshitse-who was at Israel until one would wade inlt up io the knees from the time still in his youth and lived in the rown Prz¡yþa of to Rymanov it would be [ood so long as the Duklalo-agreed with the zadikim of Koznitz and end of days would come and thus our redemption. Lublin. He thus journeyed to Rymanov in order tne zadikim of Koznitzs and Lublin6 did not agree to persuade Rabbi Mendel to withdraw his sup- with him, however.' They prayed that Napoleon port of Napoleon. He arrived in Koznitz eve would on the fall in battle, for in their revelations the end of Passover-a day when a great and fierce battle of days had not yet come. The story is told that when was taking place, Rabbi Mendel was in his house,

Sorrrcø:,NaP-htali Florowitz of Ropshits, ohel Naphtali,ed. Avraham Haim simha Bunam (Lembe rg, 1912),p. 13b; and Rabbi Menahem *r(noel of Rymanov, Ateret Menahem, ed. Avraham Haim Simha Bunam (Lublin, 1910), p. 3Bb. Trans. by p. Mendes-Floh¡. The firsr two Þaragraphs of the docume't are from the forme¡ volume; the lasr paragraph ir r.o- sto¡ies, ,rrJiJ,i;;1¡ il;;;lr-", .." collections of talks, L and teachings by and about Flasidic mâsters (zarükim).