[The purpose of the Digest is informative: Preference is given to papers not generally accessible to our readers. Quotation does not indicate approval.–Editor.]
The passing of Achad Ha’am, the famous Hebrew writer, philosopher and founder of the school in the Zionist movement known as spiritual or cultural Zionism, is lamented by the Jewish press.
Through his death, declares the “Jewish Daily News,” Jewry has lost one of its outstanding personalities of the present generation. Of the qualities that made it possible for him to achieve his high place in the life of Jewry, the paper says: “He was, first of all, the most modern of all the Hebrew writers. His manner of thinking was thoroughly modern and European, or rather, English. Many years before he came to England he was already English in his thinking. This sage of Skwira was a great admirer of Buckle and Spencer and treated the Jewish question from the standpoint of a modern philosopher. The national Jewish intelligentzia which was familiar with world literature was enthused to see one of its own kind analyzing problems with the method of a great European writer, and the problems were specifically Jewish, Jewish thoughts clothed in the most splendid European garb.
“And just as his point of view, which was modern and different from anything that had been seen in Hebrew literature, so was Achad Ha’am’s style entirely different and new in the Jewish field. His style is the most precise, the most beautiful and the most perfect in the Hebrew language. Two things helped to produce his style. His logical thinking and his temperament. Achad Ha’am was an open thinker and a hidden poet. His style shows that the thinker held the poet in check. . . Another virtue of his style is brevity, in which he was influenced by the old Hebrew writings, especially those of Maimonides.”
The “Day” characterizes Achad Ha’am as “the most Jewish, the most fruitful and the most daring thinker of our time,” and explains thus:
“The most Jewish–because his whole manner of thinking followed the line marked out by historical Judaism. . . The most fruitful–because his idea of spirituality was not limited to abstract formulas, but found its expression in the practical effort to keep alive the spiritual goal of the Jewish people. . . And the most daring–because he had the courage to separate himself from the two groups with whom he should have aligned himself, had he followed his sentiments–the abstract thinkers and the practical Zionists. Just as he left the magic circle of abstract thinking and turned to practical work for his people, so he stood up against the practical leaders of the Zionist movement to preach his idea of a ‘spiritual center’ which should assure the future not only of Jews but of Judaism.”
Analyzing the background of Achad Ha’am’s work and personality and the results of his influence in Zionism, the “Jewish Morning Journal” observes: “Life followed another road than the philosopher had planned, but it went in the general direction he indicated and a spiritual center has been created in Palestine, though not according to Achad Ha’am’s program but not so removed from his ideas as to make him unwelcome there.”
The “Forward,” in a lengthy editorial devoted to Achad Ha’am, writes: “The death of Achad Ha’am has caused a stir everywhere. What is the reason for the deep interest and the feeling of sorrow evoked by this event? Achad Ha’am became widely known through his courageous fight against political Zionism, against the leaders of the movement, Dr. Herzl and Dr. Nordan. His articles, written in a wonderful style, compelled attention.
“Against political Zionism Achad Ha’am put forth his own philosophy. To him, as an aesthetic, political Zionism was too crude. His theory was to create in Palestine an intellectual and moral center for the Jews of the world.
“The pen name assumed by him, meaning ‘one of the people,’ fitted him very well. It was in harmony with his poor existence and his remarkable simplicity and unassuming bearing which endeared him to all.”
The American Association of University Professors started a movement for more effective cooperation of various groups in opposing the spread of anti-evolution legislation in the States.
The organization, which met in Philadelphia in connection with the annual convention of the American Association for the Advancement of Science, adopted a resolution to take steps to enlighten legislators on the subject and to coordinate various groups interested in opposing legislative restriction on the teaching of evolution in State-supported institutions.
Morris Sigman, president of the International Ladies’ Garment Workers’ Union, rejected an invitation purporting to represent the desire of an impartial committee of shop chairmen for a peace meeting between the International Ladies’ Garment Workers’ Union and the deposed Left Wing and Communist leaders of the Joint Board of Cloak Unions.
Mr. Sigman charged that the committee of shop chairmen had been selected by the Communist and Left Wing group.
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The Archive of the Jewish Telegraphic Agency includes articles published from 1923 to 2008. Archive stories reflect the journalistic standards and practices of the time they were published.
