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Spinoza
by
Plato’s Republic was a scheme of life regulated absolutely by law; every contingency was provided for. And Plato’s plan was founded on the hypothesis that it is the duty of wise men to do the thinking and regulate the conduct of those who are supposed not to be wise enough to think and to act for themselves. But Plato’s idea lacked the “Thus saith the Lord,” with which Moses and Aaron enforced their edicts. So Plato’s Republic is still on paper, for no set of rules minutely regulating conduct has ever been enforced except as the ruler made his subjects believe he received his instructions direct from God.
Yet all the Jewish Laws are founded with an eye to a sanitary and hygienic good–they are built on the basis of expediency. And that rule of the Gemara which provides that if you have gravy on the table, you can not also have butter, without sin, seems more of a move in the direction of economics than a matter of ethics. Laws are good for the people who believe that a blind obedience to a good thing is better than to work your way alone and find out for yourself what is best and right. The Jewish Law is based, like all religious codes, on the assumption that man by nature is vile, and really prefers wrong to right.
The thought that all men prefer the good, and think at the moment they are doing what is best, no matter what they do, was first sharply and clearly expressed by Spinoza. Truth, he said, could only be reached through freedom–a man must even have the privilege of thinking wrong so long as his actions do not jeopardize the life and immediate safety of others.
For a people whose every act is governed by fixed laws there can be no progression. Mistakes are the rungs of the ladder by which we reach the skies. The man who allows the dead to regulate his life, and accepts their thinking as final, satisfied to repeat what he is taught, remains forever in the lowlands. His wings are leaden.
The Jews–most law-bound and priest-ridden of all peoples–are at home everywhere because they have no home. They mix in the life of every nation and remain forever separate and apart. They will run with you, ride with you, trade with you, but they will not eat with you nor pray with you. They build no Altars to the Unknown God, out of courtesy to visitors and guests from distant climes. Mohammedans recognize the divinity of Jesus, the Buddhists look upon him as one of many Christs, the Universalist sees good in every faith, but the Jew regards all other religions than his own as pestilence. If by chance, or in the line of business, he finds himself in a heathen temple or Christian Church, his Gemara orders that he shall present himself at his own temple for purification.
Read Leviticus, Numbers and Deuteronomy, and you behold on every page curses, revilings, threats and bitter scorn for all outside the pale. Orders by Jehovah to burn, kill and utterly destroy are frequent. And we must remember that every people make their god in their own image. A man’s God is himself at his best; his devil is himself at his worst.
The very expression, “The Chosen People,” would be an insult to every man outside the pale, were it not such a petulant and childish boast that its serious assumption makes us smile.
Well does Moses Mendelssohn, the Jew, say: “The Ghetto is an arrangement first contrived by Jews for keeping infidels out of a sacred precinct. When the infidels were strong enough they turned the tables and forbade the Jews to leave their Ghetto except at certain hours. For the misery, poverty and squalor of the Ghetto the Jew is not to blame–if he could, he would have the Ghetto a place of opulence, beauty and all that makes for the good. Every undesirable thing he would bestow on the outsider. In the twilight days of Jewish power, the Jew, with bigotry, arrogance and intolerance unsurpassed, regulated the infidels and fixed their goings and comings as they now do his, and he would do it again if he had the power. The Jew never changes–once a Jew always a Jew.”