THE Prussian PROVINCE of POSEN a RESERVOIR for MODERNITY by Anders Hammarlund

story 15 THE PRUSSIAN PROVINCE OF POSEN A RESERVOIR FOR MODERNITY by Anders Hammarlund It was almost a standard expression. Berlin they came from. The vibrant Jewish cultural rno Herzberg looks back on his childhood Jews sizing up a fellow Jew said with a tinge of life in this part of Germany can be traced in Filehne, an insignificant small town in pride, with a recognition of achievement and back to the nineteenth century. In 1838, a set Netzeland, a forgotten strip of land that a sense of self-assurance: “Er kam über den of prayer books for the Holidays (machzorim) was a sort of no-man’s-land for a long time, Schlesischen Bahnhof.” They were referring was printed in the province and had subscrib- one of many disputed historical territories in Central to the main railway station for trains coming ers in no less than forty-five cities and towns. Europe. Herzberg was born in Filehne in 1908. As from the East. At the beginning of the twentieth century, in head of the Jewish Telegraphic Agency in Berlin from “The East” included a good part of the the years leading up to the First World War, 1934 to 1937, he made a significant contribution to the province of Posen, which was a kind of res- Jewish life was elevated to new heights in the Jewish resistance before he was finally forced to flee ervoir for Jews in the big city. They could re- small towns of Posen until history turned this Germany and settled in New York. In his old age, he plenish their numbers with people who were life to ashes and wiped out all traces of Jewish collected his childhood memories in an article pub- bent on success and yet did not forget where existence. lished in the Leo Baeck Institute Yearbook for 1997.1 Annexation of Polish land made Berlin a “central” German city. It hasn’t always been that. 16 For many centuries, the strip of land alongside the Netze River belonged to the Kingdom of Poland and constituted the border with Germanized Pomerania, which was part of the German Reich. But when the Polish state was erased from the political map in a series of “partitions” in the late 1700s, the area was annexed by the land-hungry Prussia. Protestant Ber- lin now became the political and cultural center of gravity in place of the old Catholic capitals of Warsaw and Krakow, which had been devoured by Russia and Austria. The German ethnic presence in these parts was, however, nothing new. There had been German villages here since the Middle Ages and this should not be interpreted as a manifestation of some kind of coordinated German imperialism, but rather as an offshoot of the structural peculiarities of the old Pol- ish kingdom. Ethnic diversity, coexistence, mutual dependence — and subjugation — were all elements of a general Central European pattern. When Prussia expanded eastwards, it also gained a large Jewish population. The conditions of Jewish life had been harshly circumscribed in the original elec- toral core country of Brandenburg. Jewish congrega- tions were small, scattered, and suppressed. Jews had not been given permission to settle in Berlin until 1671, while in Poland, a fully developed Jewish community had been evolving since the late Middle Ages. In their characteristically rational way, the Prussian authori- ties began administering the Jewish presence: they counted and registered Jews and investigated their social, cultural, and financial circumstances. Through haskalah, the Jewish Enlightenment movement, Prus- sian rationalism won passionate supporters among intellectual Jews, who believed the Enlightenment was the path to liberation and citizenship. From left: Georg Simmel; title page of Abraham Baer's liturgy handbook (1877); Moritz Lazarus. Filehne (the Polish Wieleń) was, according to Prussian nomenclature, a Kreisstadt of the Brom- A small river called the Netze divided the of the multifaceted Jewish life in early 20th century berg (Bydgoszcz) Regierungsbezirk, which in turn town. It was small enough for the big boys in Filehne was Frau Abraham’s restaurant, where pa- belonged to the Grand Duchy of Posen (Poznań). In our gang to be able to throw a stone over to trons could read the Berlin papers and discuss worldly the new German Reich proclaimed in 1871, the re- the opposite bank. I could only make it half- and political issues. Another was the synagogue built gion was reorganized as the Province of Posen. The way, but could hit the small steamers and in 1787. little river Netze/Notec still winds through this rural freighters floating down the calm waters. It landscape in modern-day northwestern Poland, of was my way of resenting their going into the There was a minyan every morning and eve- course, and eventually makes its contribution to the wide world north of the river. To the north, ning and we did not need to hunt for the tenth sometimes all too powerful currents of the Warta and German peasantry and a large private estate man. The way to the Temple led through a the Oder. But the traditional culture of the place has dominated the countryside. To the south, Pol- narrow pathway next to our house. The wor- been dissolved and its bearers and social structures ish peasants lived in small villages. In between shipers came, the men in their high hats, the are no more. Very few of the people who live there was the town, a meeting-place for north and women in their Sabbath best. The pathway today have family roots in the district that go back south. Every week the peasants drove their opened onto a wide street and there was the any further than 1945. As early as the turbulent years horse-drawn carts to market to sell their prod- Temple, in red brick with high glass windows. of 1918—1919, when new states and borders were ucts. When the day was done, they spent their There was the beautiful interior with its high welded together in Europe’s temporarily unclaimed money in the shops that lined the main street, ceiling, and the well-polished wooden seats. Zwischenraum between the Balkans and the Baltics, Wilhelmstrasse. These shops, mostly owned There was the garden, full of lilac bushes. an exodus had begun from the mousetrap of Cen- by Jews, sold fabrics, shoes, hardware, cloth- Children could play hide-and-seek under tral European politics. The following three decades ing and the basic necessities of life.2 them. Close by was the bes hamidrash [house brought the total breakdown of civilization in the of study], a small building with one large area. One must summon a great deal of imagination In the 19th century, the town had a population of room.3 to picture nineteenth-century Filehne. Recollections somewhere between three and five thousand, mostly of this Städtchen along the Netze have been spread German-speaking Lutherans. Around 1900, the Jewish Herzberg portrays the Filehne of the early 1900s, but across the world, embedded in the family histories population numbered about 800. Jews had lived here he also speaks about the previous generations of his of Americans, Australians, and Israelis, but most of since 1655 and Herzberg described a flourishing Jewish family. The special synthesis of tradition and moder- this has remained oral history; little has been put in culture, which despite rather strict adherence to the nity that seems to have been characteristic of Filehne writing, and even less published, beyond Herzberg’s rules of Halacha was wide-open to modern influences becomes apparent in these stories. The dominant fig- memoirs. from Berlin and Breslau. One of the cornerstones ure in the family history is Arno’s paternal grandfather Posen meant territory but also culture. Jewish culture. story 17 only leaving something behind. They also brought something important with them to the newspaper editorial offices and academic lecture halls of the big city. In premodern Europe, two confessionally defined traditions of learning had existed side by side since the Middle Ages, each with its specific institu- tions and forms of expression. The university system had evolved under the protection of the Church, and non-Christian believers were thus denied access to its lecture halls and libraries, where Latin was the lingua franca. The Jewish system of learning had its own network of small beth midrashes (houses of learning/ study) and yeshivas (Talmudic schools) and had — despite the often far-reaching and inconsistent restric- tions to which communities of the Jewish Diaspora were subjected in the Christian states — preserved an intense tradition of text interpretation and text pro- cessing, with Hebrew and Aramaic the languages of learning. In the traditional Jewish community, social status was connected to study and learning. These were studies pursued for their own sake, which had inher- ent value as a mitzvah, an ethical-religious decree or duty. It is the story of this special tradition of intellec- tualism and its social resonance that Moritz Lazarus, a scholar of societies and cultures, tells in his memoirs of his youth, which are an interesting correlate to Arno Herzberg’s slightly naïve and nostalgic depiction.6 Lazarus, born in Filehne in 1824, came to play an important role in the emergence of the modern cultural and social sciences in German-speaking Europe.7 He is in many ways characteristic of the generation of Jewish intellectuals born into the old world of Jewish learning, but who could, through the offices of social change, be “reborn” into the modern academy. “Die Haushaltung war ausserordentlich chara- Abraham Herzberg, who achieved a certain level of after the unification of Germany in 1871 — Berlin be- kteristisch”, he writes.

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