The 19th Century’s Most Consequential Jewish Philanthropist, and the Gentiles Who Hated Him

The grandson of a Jewish financier who, against considerable odds, had been made baron by the king of Bavaria, Maurice de Hirsch would become one of the wealthiest men in Europe and perhaps the most significant Jewish philanthropist of the 19th century. In 1869, he set about building the Ottoman empire’s first railroad network, connecting it to the rest of Europe. Abigail Green reviews a new biography of Hirsch by Matthias Lehmann:

As a Jew who had inherited noble pretensions, young Maurice was caught between two worlds. His observant uncle may have been treated to a kosher banquet by King Ludwig I of Bavaria in the royal palace of Aschaffenburg, but the 1813 [law restricting Jewish rights] still limited the family’s personal and professional options, so Maurice’s parents sent him abroad to be educated. They chose Belgium, a rapidly industrializing state born out of liberal revolution and epitomizing political and economic promise. It was also a place where German Jewish banking families could be less dependent on princely favor. . . .

In 1878, Hirsch moved his company’s headquarters from Paris to Vienna. Here no one saw Hirsch as a legitimate agent of Austrian interests; he appeared instead a typically self-seeking Jew. . . . In other countries, they pushed different narratives. For the pan-German activist Paul Dehn, Hirsch represented a “ruthless, predatory, usurious capitalism,” which had betrayed German central Europe. In short, he was Jewish. In France, meanwhile, the socialist anti-Semitic publicist August Chirac did not fail to blame “a Jew called Baron de Hirsch”—tellingly (but wrongly) described as “a Prussian”—for “the constant troubles in the Balkans” that were “enriching the Jews” but causing suffering for the area’s Christian population. . . .

Hirsch’s underlying attitude toward Judaism set him apart from . . . other 19th-century Jewish leaders. Moses Montefiore was a pious Jew and a lover of Zion, while Adolphe Crémieux was a secularist and French nationalist who believed in the Jews’ monotheistic mission to humanity. Hirsch, for his part, was utterly detached from Judaism and never donated anything to Jewish religious institutions or synagogues. One of his personal secretaries summed the situation up well when he quoted him saying, “‘Let others take care of the soul, if they are so inclined, but I will occupy myself with the body.’” . . . And yet at the same time, Maurice clearly felt distinctly Jewish.

And it was to Jewish causes that Hirsch would give millions of francs.

Read more at Jewish Review of Books

More about: Anti-Semitism, Ottoman Empire, Philanthropy

It’s Time for Haredi Jews to Become Part of Israel’s Story

Unless the Supreme Court grants an extension from a recent ruling, on Monday the Israeli government will be required to withhold state funds from all yeshivas whose students don’t enlist in the IDF. The issue of draft exemptions for Haredim was already becoming more contentious than ever last year; it grew even more urgent after the beginning of the war, as the army for the first time in decades found itself suffering from a manpower crunch. Yehoshua Pfeffer, a haredi rabbi and writer, argues that haredi opposition to army service has become entirely disconnected from its original rationale:

The old imperative of “those outside of full-time Torah study must go to the army” was all but forgotten. . . . The fact that we do not enlist, all of us, regardless of how deeply we might be immersed in the sea of Torah, brings the wrath of Israeli society upon us, gives a bad name to all of haredi society, and desecrates the Name of Heaven. It might still bring harsh decrees upon the yeshiva world. It is time for us to engage in damage limitation.

In Pfeffer’s analysis, today’s haredi leaders, by declaring that they will fight the draft tooth and nail, are violating the explicit teachings of the very rabbis who created and supported the exemptions. He finds the current attempts by haredi publications to justify the status quo not only unconvincing but insincere. At the heart of the matter, according to Pfeffer, is a lack of haredi identification with Israel as a whole, a lack of feeling that the Israeli story is also the haredi story:

Today, it is high time we changed our tune. The new response to the demand for enlistment needs to state, first and foremost to ourselves, that this is our story. On the one hand, it is crucial to maintain and even strengthen our isolation from secular values and culture. . . . On the other hand, this cultural isolationism must not create alienation from our shared story with our fellow brethren living in the Holy Land. Participation in the army is one crucial element of this belonging.

Read more at Tzarich Iyun

More about: Haredim, IDF, Israeli society