Simon Dubnow - Knowledge

496:, which he felt was an opiate for the spiritually feeble. Despite being sympathetic to the movement's ideas, he believed its ultimate goal, the establishment of a Jewish state in Palestine achieved with international support and substantial Jewish immigration, to be politically, socially, and economically impossible, calling it "a beautiful messianic dream". In 1898, he projected that by the year 2000, there would only be about 500,000 Jews living in Palestine. Dubnow thought Zionism just another sort of messianism, and he thought the possibility of persuading the Jews of Europe to move to Palestine and establish a state fantastical. Beyond improbability, he worried that this impulse would drain energy away from the task of creating an autonomous Jewish center in the diaspora. 1047:"In spite of the noteworthy features that raise Jewish history above the level of the ordinary and assign it a peculiar place, it is nevertheless not isolated, not severed from the history of mankind." These "pilgrim people scattered in all the countries" are "most intimately interwoven with world-affairs". On the negative, when "the powers of darkness and fanaticism held sway" the Jews were subject to "persecutions, infringement of the liberty of conscience, inquisitions, violence of every sort." Yet when "enlightenment and humanity" prevailed in the neighborhood, the Jews were to benefit by "the intellectual and cultural stimulus proceeding from the peoples with whom they entered into close relations." Across the centuries in our history, such tides seem to ebb and flow. 1040:"Uprooted from its political soil, national life displayed itself intellectual fields exclusively. 'To think and to suffer' became the watchword of the Jewish people." They brought their "extraordinary mental energy" to the task. "The spiritual discipline of the school came to mean for the Jew what military discipline is for other nations." Dubnow notes that the Jewish people without an army live as if in a future world where nations no longer rise up against each other in war. Hence, for the Jews, their history has become "spiritual strivings" and cultural contributions. "If the inner life and social and intellectual development of a people form the kernel of history, and politics and occasional wars are but its husk, then certainly the history of the 2579: 977:, sacrificed for a quarter of a century its material goods and the blood of its best sons, only in order to become, after attaining independence, a 'despotism' or warrior state after the fashion of its pagan neighbors? The Pharisees believed that the Jewish nation was created for something better; that in its political life it was not to strive for the ideal of brute force but rather for the lofty ideal of inner social and spiritual progress. 31: 2558: 1025:. "The national development is based upon an all-pervasive religious tradition... embracing a luminous theory of life and an explicit code of morality and social converse." Their history reveals that the Jewish people "has been called to guide the other nations toward sublime moral and religious principles, and to officiate for them, the laity as it were, in the capacity of priests." "The 1128:

Modern Period to the present day. The Dubnow Institute is dedicated to the secular tradition of its namesake. At the Dubnow Institute, Jewish history is always regarded in the context of its non-Jewish environs and as a seismograph of general historical developments. The institute is contributing courses to several degree programs of Leipzig University and offers a Ph.D. research scheme.

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been sufficiently tempered", they had learned how to "bear the bitterest of hardships" and were "equipped with an inexhaustible store of energy", thus they could survive, "live for centuries, yea, for thousands of years" under challenging conditions in ethnic enclaves mostly in Southwest Asia and later throughout Europe, during their post-Biblical "second half".

579:. The Jewish community constituted not only a national and cultural, but also a civil, entity. It formed a Jewish city within a Christian city, with its separate forms of life, its own religious, administrative, judicial, and charitable institutions. The Government of a country with sharply divided estates could not but legalize the autonomy of the Jewish 1119:, yet history teaches me that there is a collective immortality and that the Jewish people can be considered as relatively eternal for its history coincides with the full span of world history." Pinson writes "Dubnow with his profound historical approach, weaves into his automomist theories all the strands of Jewish past, present and future." 1061:

people accepting misery and hardship with stoic calm, combining the characteristics of the thinker with those of the sufferer, and eking out existence under conditions which no other nation has found adequate." For this people "the epithet 'peculiar' has been conceded" and Jewish history "presents a phenomenon of undeniable uniqueness."

456:. He chose Latvia in part for its government's support for Jewish self-reliance and the vigorous Jewish community in the small country. There existed a Jewish theater, various Jewish newspapers, and a network of Yiddish-language schools. There his wife died, yet he continued his activities, writing his autobiography 1725:(Brandeis University 1992) at 51-54, 123-127. After the second Polish revolt was crushed, however, more Jews began to see their future with the occupying powers. Not all were assimilators, e.g., the autonomist Simon Dubnow, who spoke Russian and maneuvered to enter St. Petersburg (see here "Life and career"), yet 1761:

than at any time in their modern history in the Polish lands." "Having just concluded a bloody struggle for national independence, the Poles could not have been expected to be pleased with the presence on their soil of three million mostly unassimilated Jews, many of whom had been sympathetic to Poland's enemies.

460:, and participating in YIVO, the Institute for Jewish Research. On the initiative of a Latvian Jewish refugee activist in Stockholm and with help from the local Jewish community in Sweden, Dubnow was granted a visa to Sweden in the summer of 1940 but for unknown reasons he never used it. Then in July 1941 1823:

might seem attractive to many Jews, who were managing to move from the Pale of Settlement into Russia proper. Cf., Dubnow (1916-1920) at II: 176-177, 206-212 (Russification). But there followed in the 1880s Russian 'judaeophobia' and pogroms. Jewish emigration out of Eastern Europe began to increase.

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Every generation in Israel carries within itself the remnants of worlds created and destroyed during the course of the previous history of the Jewish people. The generation, in turn, builds and destroys worlds in its form and image, but in the long run continues to weave the thread that binds all the

1704:(1918) at II: 105-110, 178-183. "The whole year 1861 stood, at least as far as the Polish capital was concerned, under the sign of Polish-Jewish 'brotherhood'." "On the day of the Jewish New Year prayers were offered up in the synagogues for the success of the Polish cause." Dubnow (1918) at II: 180. 1127:

In honor of Simon Dubnow and as a center for undertaking research on Jewish culture, in 1995, the Leibniz Institute for Jewish History and Culture – Simon Dubnow was founded. It is an interdisciplinary institute for the research of Jewish lived experience in Central and Eastern Europe from the Early

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a spirit of discipline and obedience to the law. It had an educational effect on the Jewish populace, which was left by the Government to itself, and had no share in the common life of the country. It provided the stateless nation with a substitute for national and political self-expression, keeping

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experience, "as a Jew, I utter the word 'national' with pride and conviction, because I know my people... is not able to aspire anywhere to primacy and dominance. My nationalism can be only a pure form...." The prophets "called Israel a 'light to the nations' the spiritual mission of the people of

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In tsarist times, ethnic Poland had been largely spared the violent anti-Semitism that was endemic to the Ukraine, and there had been a certain degree of Polish-Jewish cooperation in the revolutionary struggle against Russian rule. In independent Poland ... an environment more hostile to the Jews

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to the modern period. ... We see further that during the course of thousands of years the nations of the world have borrowed from our spiritual storehouse and added to their own without depleting the source. ... The Jewish people goes its own way, attracting and repelling, beating out for itself a

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Yet then "the providence of history" changed everything and scattered them "to all ends of the earth". "State, territory, army, the external attributes of national power" became a "superfluous luxury" for the Jews, a hardy and persevering people. Already in the Biblical times, their "character had

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half of its history "finally attained to so high a degree of spiritual perfection and fertility that the creation of a new religious theory of life, which eventually gained universal supremacy, neither exhausted its resources nor ended its activity." In its second "lackland" half the Jews were "a

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On its side, Jewry made its personality felt among the nations by its independent, intellectual activity, its theory of life, its literature, by the very fact indeed, of its ideal staunchness and tenacity, its peculiar historical physiognomy. From this reciprocal relation issued a great cycle of

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In the cruel atmosphere of this ongoing political crisis in the region, Simon Dubnow wrote his celebrated histories and played an active rôle in Jewish affairs. He supported the broad movements for change in the Russian Empire; yet in the main he sought to restore and to continue the Jewish

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of humanity, and will come to harmonize with its realization: "the equal worth of all nations in the family of mankind." The "Jewish national idea, which can never become aggressive and warlike" will raise aloft its flag, which symbolizes the joining of the prophetic vision of "truth and

1540:(Cleveland: World Pub. Co. 1958; reprint by Dell) at 31. Regarding Jewish autonomy, at 25-27 (west Europe) and 31-33 (east Europe), Sachar describes it, commenting that the great superficial differences between Jewish self-government in east and west belies a fundamental similarity. 816:

During his life various large and tragic events were to impact the region, which can be considered as the most horrific of places during the first half of the 20th century. Among these events, ranging from a few positive to news headlines to crimes against humanity, were: the

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signed with new east European states. Yet in early 20th-century Europe, many political currents began to trend against polities that accommodated a multiethnic pluralism, as grim monolithic nationalism or ideology emerged as centralizing principles. After the

1819:(1916-1920) at I: 314-318 (Pale of Settlement, 1786); at II: 59-66 (abolition of Jewish autonomy, 1844), at II: 190-198 (against Jewish separatism, 1871); at III: 7-39 (residence & business, propaganda). Under a 'liberal' Tzar (e.g., Alexander I or II), 1074:

links of the nation into the chain of generations. ... Thus each generation in Israel is more the product of history than it is its creator. ... We, the people of Israel living today, continue the long thread that stretches from the days of

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was directed toward the regulation of the inner life of the Jews. The statute of 1607, framed the Rabbi of Lublin, is typical of this solicitude. prescribed for the purpose of fostering piety and commercial integrity among the Jewish

801:, and later began to further confine Jewish liberties and curtail their self-government. Not only were their rights attacked, but several of the Tzars allowed the imperial government to propagate and to instigate a series of murderous 415:, free from dogmatic and theological trappings, balanced in its evaluation of the various epochs and regional groupings of Jewish historical development, fully cognizant of social and economic currents and influences ... 292:, he became active in organizing a Jewish political response to opportunities arising from the new civil rights which were being promised. In this effort he worked with a variety of Jewish opinion, e.g., those favouring 507:. Dubnow wrote: "Jewish history the conviction that Jewry at all times, even in the period of political independence, was pre-eminently a spiritual nation," and he called the push for assimilation "national suicide". 981:

Not only is there the issue of inner purpose and drive of the communal life of a nation, but also of the ethics of nationalism, relations between nations. Dubnow writes: "There is absolutely no doubt that Jewish

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The Communist regime put an end to Jewish autonomy. "In the Soviet Russia all religious groups were treated with equal contempt and derision. ... As an entire generation of young people grew up in this rabidly

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is a "Hebrew term designating public-spirited Jews who defend the interests of their coreligionists before the Government. In Polish official documents they are referred to as the 'General Syndics'." Dubnow,

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for a century and a quarter, virtually ceased to exist." "What once had been the most fecund Jewish community in modern times now dropped out of the mainstream of creative Jewish civilization." Sachar,

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historical events and spiritual currents, making the past of the Jewish people an organic constituent of the past of all that portion of mankind which has contributed to the treasury of human thought.

1901:"summarily abolished all Jewish political parties and independent organizations, and nationalized Jewish orphan and old folks' homes, hospitals, and libraries." When executed by the mid-1920s this 2390:(London: Macmillan 1903), translated from Russian to German by Israel Friedlaender, then from German to English by Henrietta Szold, 62 pages. Reprint 2004. First published in the Jewish journal 1007:

Scholar Baruch Kimmerling describes Dubnow as having "fused nationalism, internationalism, and secular Jewishness into a non-Zionist, non–territorially dependent cultural nationalism."

1103:, the modern means by which he could identify as a Jew, which would give him inner satisfaction and keep him part of the Jewish community. ... Even in his pioneering studies of 785:

Yet then the Polish–Lithuanian Commonwealth suffered grave problems of institutional imbalance. Eventually, the Commonwealth was removed from the map of Europe by successive

2258:(Rio de Janeiro: Circulo Bibliofilo Hebráico 1948), 543 pp. Spanish: "Manual de la Historia Judía" (Buenos Aires: Editorial S. Sigal, seven editions through 1970), 672 pp. 1029:

were the real and appointed executors of the holy command enjoining the 'conversion' of all Jews into 'a kingdom of priests and a holy nation'." After the close of the

484:. Too sick to travel to the forest, he was murdered in the city on 8 December 1941. Several friends then buried Simon Dubnow in the old cemetery of the Riga ghetto. 575:, an independent social body. ... They formed an entirely independent class of citizens, and as such were in need of independent agencies of self-government and 1334:

Lucjan Dobroszycki, "YIVO in Interwar Poland: Work in the Historical Sciences" at 494-518, 503-504, 512-513, in Gutman, Mendelsohn, Reinharz, Shmeruk, editors,

744:(priority of possession) and other difficult matters of law." "The Council of the Four Lands was the guardian of Jewish civil interests in Poland. It sent its 433:(YIVO, Jewish Scientific Institute), while he was Chairman of its Historical Section. This spadework for the historian netted several hundred writings; one 2989: 1461:"The most distinguishing characteristic of Jewish nationalism for Dubnow is its spiritual quality." Pinson, "Simon Dubnow" at 13-69, 43, in Dubnow (1958). 1107:, Dubnow's rationalism shines through. ... Yet despite his rationalism, despite his modernity, Dubnow believed in a mystic force--the Jewish will to live. 1312:(Philadelphia 1916-1920) does not cover either the February or the October Revolutions of 1917 in Russia. His narrative ceases on the eve of World War I. 1841:(1916-1920), at II: 243-283, and at III: 113-120 (Russian pogroms: 1880s, 1905). Notorious for these events were the Tzars Alexander III and Nichols II. 793:(1815) the Russian Empire uneasily governed most of these Polish and Lithuanian lands, including the large Jewish populations long dwelling there. The 311:

In 1906 he was allowed back into St Petersburg, where he founded and directed the Jewish Literature and Historical-Ethnographic Society and edited the

503:. He believed that the future survival of the Jews as a nation depended on their spiritual and cultural strength, where they resided dispersed in the 614:: committee) eventually joined with others to form a central governing body which began to meet regularly. Its name became "ultimately fixed as the 3264: 595:, the conferences or assemblies of rabbis and Kahal leaders. the highest court of appeal." Their activity "passed, by gradual expansion, from the 1721:"gradually come to denote a Jew sympathetic to or actually involved in the Polish insurrectionary movement." Magdalena Opalski and Israel Bartel, 1338:(Brandeis University 1989). Later YIVO's Historical Section published a volume in Yiddish devoted to Dubnow, edited by Elias Tcherikower et al., 991:

Israel... to bring other peoples, that is, all 'mankind,' to spiritual perfection." Thus, the nation inspired by Judaism, "the descendants of the

3289: 3203: 2543: 1674:(Yale University 1991) provides another perspective on the tardy and then incomplete modernization, interrupted and defeated by the 18th-century 1942:(Berlin: Jüdischer Verlag 1925-1929) at II: 157; cf., 123-124, 143-147; as cited and quoted by Pinson, "Simon Dubnow" at 13-69, 44, in Dubnow, 1370:, Scandinavian Journal of History, Volume 36, Issue 5, Special Issue: The Histories and Memories of the Holocaust in Scandinavia (2011), p.546. 1137: 1033:

era in Israel, this first half of their history, the "strength and fertility" of the Jews as a spiritual nation "reached a culminating point".

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Dubnow, Speech given June 9, 1917, at St. Petersburg, redacted by his daughter Sophie Dubnow-Erlich, (New York 1950); Yiddish translation,

2507: 736:), and imposed penalties as they saw fit. All difficult cases were brought before their court. To facilitate matters 'provincial judges' ( 591:, an Hebraicized German. "The sphere of the Kahal's activity was very large." "The capstone of this Kahal organization were the so-called 3274: 2685: 1905:

was itself dissolved. Thus in the Soviet Union "the separate Jewish community, which had withstood the most determined assaults of the

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decade, perhaps the "majority of Poles convinced that a 'native' middle class could develop only through the displacement of the Jews.

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Several revolts against Russian Imperial rule (1830-1831, and 1863-1865) arose in Poland, which were supported by many Jews. Dubnow,

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Soon after moving to St. Petersburg Dubnow's publications appeared in the press, including the leading Russian–Jewish magazine

2224:(Berlin: Jüdischer Verlag 1920–1923), three volumes. Russian: Новейшая история еврейского народа, in three volumes, updated in 1938. 789:

perpetrated by her three neighboring states, each an autocracy, the third and extinguishing partition coming in 1795. Following the

364:(Bronstein) to be Jewish, stating: "They appear under Russian pseudonyms because they are ashamed of their Jewish origins (Trotsky, 221:

eliminated these Jewish institutions, and Dubnow was unable to graduate; Dubnow persevered, independently pursuing his interests in

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Early in his intellectual life, Dubnow turned to history and in the study and writing of Jewish history he found the surrogate for

3249: 2522: 2335:(South Brunswick, NJ: T. Yoseloff 1967–1973) in 5 volumes, translated from Russian by M. Spiegel of the ten-volume, 4th edition 1409: 571:

Constituting an historical nationality, with an inner life of its own, the Jews were segregated by the Government as a separate

2075:(Philadelphia: Jewish Publication Society of America 1958) at 253-324, "II. The Content of Jewish History" at 260-265, 263-264. 1021:. The first "seems to be but slightly different from the history of other nations." But if we "pierce to its depths" we find a 3244: 1393: 882: 643: 1480:(1958) at 73-241, especially his Fourth Letter: "Autonomism, the Basis of the National Program" at 131-142 (originally in 514:, once widely popular in eastern Europe, being adopted in its various derivations by Jewish political parties such as the 2478:(Indiana University & YIVO 1991); introduced by Jonathan Frankel, "S. M. Dubnow. Historian and Ideologist" at 1-33. 1368:

Rudberg, Pontus, "‘A Record of Infamy’: the use and abuse of the image of the Swedish Jewish response to the Holocaust"

563:(1569–1795), when it surpassed the Ottoman Empire and western Europe as a center of Judaism. Dubnow here describes the 560: 464:

troops occupied Riga. Dubnow was evicted, losing his entire library. With thousands of Jews, he was transferred to the

265:. In 1890, the Jewish population was expelled from the capital city, and Dubnow too was forced to leave. He settled in 1069:

In a short article, Dubnow presented a memorable portrait of historical depth, and its presence in contemporary life:

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Spiritual values were highly esteemed by Dubnow, who viewed the Jewish people as leaders in their advancement. In his

3161: 1269: 1194: 429: 368:, others). But it would be better to say that their Jewish names are pseudonyms; they are not rooted in our people." 252:, unless they had been discharged from the military, were employed as doctors or dentists, or could prove they were ' 1824:

Dubnow (1916-1920) at II: 324-335 (alternative Jewish strategies, e.g., relocation to America, Western Europe, also

1661:(Oxford University 1984, 2d ed. 2001) at 260-269 ("The Noble Republic, 1569-1795"), and 290-295 ("The Noble Ethos"). 1216:(Philadelphia 1958), edited by Pinson. In 1885 at Mstislavl, Belarus, their first child a daughter Sophia, was born. 732:. They dispensed justice to all the Jews of the Polish realm, issued preventive measures and obligatory enactments ( 688:. The 'Council of the Four Lands' consisted of the six "leading rabbis of Poland" and a delegate from the principal 3284: 3269: 2467: 858: 269:

and continued to publish studies of Jewish life and history, coming to be regarded as an authority in these areas.

2378:(Philadelphia: Jewish Publication Society of America 1916–1920), three volumes, translated by Israel Friedlaender. 1874:

environment, Jewish religious loyalties faded rapidly." Although the Soviets instituted more than a dozen ethnic "

1856:(St. Petersburg 1897-1906), collected in book form (St. Petersburg 1907, Tel Aviv 1937), and reprinted in Dubnow, 1476:(St. Petersburg 1897-1906), collected in book form (St. Petersburg 1907, Tel Aviv 1937), and reprinted in Dubnow, 1295:(Mexico City 1952) at 212-213; passage from this Speech quoted by Pinson, "Simon Dubnow" at 13-69, 26, in Dubnow, 2406:

Two short excerpts from his autobiography (Riga 1934–1935), translated from its Yiddish version (1962–1963), in

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whose resources were useful but whose "climate was exceptionally harsh." Few Jews ever relocated there. Sachar,

740:) to settle disputes concerning property, while they themselves examined criminal cases, matters pertaining to 3239: 3133: 3055: 2766: 2678: 1780:

there appeared "incendiary literature, persistently identifying the Jews with godless Bolshevism." During the

3060: 2807: 2512: 2373: 2369: 2206:. His Russian manuscript История еврейского народа translated into German by Dr. A. Steinberg, published as: 1860:(1958) at 73-241, specifically his "Fourth Letter: Autonomism, the Basis of the National Program" at 131-142. 1717:, the very core of this mythology, can be found everywhere." 1860s Warsaw was compared to ancient Jerusalem. 624: 567:

social-economic and religious organization developed by the Jewish people under the Commonwealth government:

556: 330: 2155:(1934-1935), translated excerpt "Under the Sign of Historicism" at 232-242, 232-233, in Dawidowicz, editor, 3070: 2403:(New York 1903–04): "Council of the Four Lands" IV:304-308; "Jocob Frank" V:475-478; "Hasidism" VI:251-258. 918: 1640:(Philadelphia: Jewish Publication Society 1972), chapter 7 "Legal Status, theory and practice" at 119-155. 1260: 3143: 1747: 910: 526:

involved a form of self-rule in the Jewish diaspora, which Dubnow called "the Jewish world-nation". The

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The Military Revolution and Political Change. Origins of democracy and autocracy in early modern Europe

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Where the Jews aren't : the sad and absurd story of Birobidzhan, Russia's Jewish autonomous region

1142: 544: 515: 238: 1757:) began to see the large, non-Polish-speaking Jewish communities as opponents of Polish independence. 2671: 2415: 822: 289: 2414:(Boston: Beacon Press 1967): "Under the Sign of Historicism" at 232–242, and "Jewish Rights between 3279: 3029: 2750: 2725: 2720: 2618: 1883: 1737:

idiom, with reference to the other two occupying powers: Imperial Germany, and the Austrian Empire.

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The Jews of Poland. A social and economic history of the Jewish community in Poland from 1100-1800

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Dubnow, "Jewish Rights between Red and Black" at 461-470, 462-464, in Lucy S. Davidowicz, editor,

3259: 2948: 2858: 2745: 2740: 2735: 2694: 2613: 2608: 2603: 2598: 2593: 2588: 2014:. Koppel S. Pinson, "Simon Dubnow: Historian and political philosopher" at 13-69, 68, in Dubnow, 914: 862: 846: 138: 120: 2913: 2658: 2653: 2648: 2643: 2638: 2633: 2628: 2623: 411:

may in truth be called the first secular and purely scholarly synthesis of the entire course of

256:', university graduates or merchants belonging to the 1st guild. Here he married Ida Friedlin. 2537: 1754: 957:(r. 103-76 BCE), a king of the Jewish Hasmonean dynasty (167-63 BCE), which was founded by the 830: 2644:

On The Supremacy of National Politics In The Life of An Oppressed Nationality, By Simon Dubnow

2361:(London: M. L. Cailingold 1936), two volumes, translation by David Mowshowitch of the Russian 2853: 2771: 2386: 1734: 1385: 986:

in its very essence has nothing in common with any tendency toward violence." Because of the

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public spirit and civic virtue alive in it, and upholding and unfolding its genuine culture.

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selected by their elders, in all about thirty members. "As a rule, the Council assembled in

321:(Jewish People's Party) with Israel Efrojkin, which successfully worked for the election of 3234: 3229: 3123: 2210:(Berlin: Jüdischer Verlag 1925–1929), in ten volumes. Published in Russian (1936). Hebrew: 1675: 1533: 786: 527: 334: 326: 322: 2791: 1961:(St. Petersburg 1897-1906), collected in book form (1907, 1937), and reprinted in Dubnow, 1801:

presents a nuanced and personally informed portrait of the Jews of interwar Poland in his

8: 3177: 2979: 2943: 2908: 2888: 2883: 2352:(Philadelphia: Jewish Publication Society of America 1958), edited by Koppel S. Pinson. 842: 834: 776:

This firmly-knit organization of communal self-government could not but foster among the

729: 349: 341: 313: 305: 276:, Dubnow called for modernizing Jewish education, organizing Jewish self-defense against 272:

Throughout his active participation in the contemporary social and political life of the

79:(aged 81) (shot by the Germans in the Riga ghetto right before the Rumbula massacre) 2938: 1886:, admittedly a failed project, was set up north of Manchuria in the Soviet far east, at 2474:(New York 1950), memoir and biography by his daughter, translated from the Russian as: 2392: 2029: 1989: 1957: 1852: 1472: 1444: 954: 838: 798: 790: 280:, and demanding equal rights for Russian Jews, including the right to vote. Living in 261: 249: 248:, officially off-limits to Jews. Jews were generally restricted to small towns in the 2893: 2594:

The Jews As A Spiritual Nationality in the Midst of Political Nations, By Simon Dubnow

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Pinson, "Simon Dubnow" at 13-69, 35 (diaspora), 42 (Treaty of Versailles), in Dubnow,

3224: 3107: 3050: 2928: 2873: 2781: 2776: 2574: 1777: 1389: 1265: 1212:, "Simon Dubnow: Historian and Political Philosopher" at 13-69, 11, in Simon Dubnow, 1190: 850: 810: 672: 531: 511: 293: 480:, write and record"). He was among thousands of Jews to be rounded up there for the 468:. According to the few remaining survivors, Dubnow repeated to ghetto inhabitants: 3034: 2923: 2918: 2817: 2786: 2583: 1781: 1730: 1713:

Polish revolutionary slogans employed symbolism from the Bible. "References to the

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Dubnow himself adumbrates his own philosophical and religious understanding: "I am

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Earlier in a long and well-regarded essay, Dubnow wrote about the "two halves" of

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the ratification of the ancient Jewish privileges. ... But the main energy of the

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Negation and Affirmation of The Diaspora in Ahad Haam's Thought, By Simon Dubnow

2314:(Berlin 1937; Göttingen: Vandenhoeck Ruprecht 2004), three volumes; selections: 2027:

Dubnow, "Chto takoye evreyskaya historiya? Opyt filozofskoy charakteristiki" in

1987:

Dubnow, "Chto takoye evreyskaya historiya? Opyt filozofskoy charakteristiki" in

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Economic Origins of Antisemitism. Poland and Its Jews in the Early Modern Period

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Dubnow, "Letters on old and new Judaism" published over a decade in the journal

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of the Jewish people", although he "felt uneasy about the increasing profile of

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Dubnow later distanced himself from the non-sociological approach of his essay

1798: 1243: 1092: 1018: 1001: 894: 794: 777: 759: 677: 412: 273: 186: 162: 59: 3151: 3012: 2322:(New York-Buenos Aires: Congress for Jewish Culture 1962–1963), three volumes. 3218: 3193: 2903: 2843: 2710: 2357: 2240:. Russian: Учебник еврейской истории, in 3 volumes, 1901. English: see below. 2182: 1820: 1805:(New York: Doubleday 1968, reprint University of California 1981) at 91-107. 1726: 1654: 1209: 902: 870: 713: 403:

With this work Dubnow took over the mantle of Jewish national historian from

396: 2868: 2933: 2898: 2443:(Paris: Section Française de Congrés Juif Mondial 1963). Several languages. 1650: 1182: 953:. He favored the latter, and mounted a critique of the warlike policies of 890: 866: 576: 445: 2663: 2476:

The Life and Work of S. M. Dubnow. Diaspora nationalism and Jewish history

925:. The catastrophe of the genocide claimed the life of the aged historian. 3065: 2848: 2827: 1879: 1751: 1147: 996: 983: 898: 826: 519: 465: 384: 318: 230: 1427:

Dunbov, Shimon: Public Letters on Ancient and Modern Judaism (1897–1907)

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Dubnow's political thought perhaps can better be understood in light of

3128: 2878: 2300:(London, Jerusalem: 1954), essays and letters, edited by S. Rawidowicz. 1965:(1958) at 73-241, 44, and "Third Letter" at 116-130, 126, 127-128, 130. 1115:

in religion and in philosophy.... I myself have lost faith in personal

1026: 992: 970: 969:, when the independence of Judea was attained and when the star of the 634: 357: 253: 226: 2654:

The Emancipation Movement and The Emigration Movement, By Simon Dubnow

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Clash of Identities: Explorations in Israeli and Palestinian Societies

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Another writer of Jewish history although from a younger generation,

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This was not the kind of state dreamed of by their predecessors, the

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Much stronger than his skepticism towards Zionism, Dubnow rejected

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Dubnow, "Letters on old and new Judaism" published in the journal

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Dubnow, "Letters on old and new Judaism" published in the journal

2348: 1247: 1100: 1079: 818: 802: 596: 493: 361: 297: 222: 201: 178: 63: 1579:(Venice 1653) at 12, as quoted and cited by Simon Dubnow in his 2412:

The Golden Tradition. Jewish Life and Thought in Eastern Europe

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The Golden Tradition. Jewish Life and Thought in Eastern Europe

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The Golden Tradition. Jewish Life and Thought in Eastern Europe

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Autonomism, The Basis of The National Program, By Simon Dubnow

1384:. Philadelphia, PA: University of Pennsylvania Press. p. 2619:

The Jewish Nationality Now and in The Future, By Simon Dubnow

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Simon Dubnow 1860-1941. Life & work of a Jewish historian

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Dubnow, Herzl, and Ahad Ah-am: Political and cultural Zionism

1691:(Princeton University 1992), chapter six "Poland" at 140-156. 1532:"The Jews of Poland had once been the elect of world Jewry." 1083:

unique path among the routes of the nations of the world... .

922: 874: 697: 353: 333:. After 1917 Dubnow became a professor of Jewish history at 281: 266: 195: 2310:(Riga: Jaunátnes Gramata 1934–1935), three volumes. German: 755: 653: 449: 82: 2540:; RG 87; YIVO Institute for Jewish Research, New York, NY. 543:, for a while discussion of Autonomism seemed absent from 2434:

A Missionary for History: essays in honor of Simon Dubnow

1354:

Pinson, "Simon Dubnow" at 13-69, 34-39, in Simon Dubnow,

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translation in 1925–1929. Of its significance, historian

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speaker, he received a traditional Jewish education in a

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The newest history of the Jewish people, 1789–1914

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first restricted Jewish residence to their pre-existing

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Video of Lecture on Shimon Dubnow by Dr. Henry Abramson

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Russian Jews Between the Reds and the Whites, 1917–1920

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Pinson, "Simon Dubnow" at 13-69, 30, in Simon Dubnow,

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of 1917 in Russia, regarding it, according to scholar

177:(Шимон Меерович Дубнов) to a large poor family in the 2122:

IV: 111-120 (1912, 1922), reprinted in Simon Dubnow,

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