[²] The Times reported on the 17th January, 1807, from Warsaw, the capital of Poland: “It is stated, that there are no less than nine thousand Jews in Warsaw. Buonaparte will very probably confer on them the privilege of sending their Representatives to the Jewish Sanhedrim, at Paris. At all events, it is likely that his Corsican Majesty will have some business to settle with them. [Baron Alexander de] Talleyrand (1776–1839) is going there, and will want beaucoup d’argent.”
[³] Collection des Procès-Verbaux et Décisions du Grand Sanhedrin,... Publiée par M. Diogène Tama. Paris ... 1807. [B. M.]
Some historians have been inclined to regard the Paris Sanhedrin as a denial of Jewish nationality. This view is wrong, and no conception of history could be more contrary to the facts. A careful study of the literature of that time will show that the Sanhedrin was inspired by traditional Jewish ideas. One of the most prominent French Jews, who was the first Jew to practise in France as a barrister, M. Michael Berr, had sent a request to all princes and nations “to release the Jews from bondage.” Another member of the Sanhedrin, M. Lipman Cerf-Berr (1760–1831), said in his public speech: “Let us forget our origin! Let us no longer speak of Jews of Alsace, of Portugal, or of Germany! Though scattered over the face of the earth, we are still one people, worshipping the same God, and as our law commands, we are to obey the laws of the country in which we live.”[¹] This is not the language of men who aim at assimilation and the disintegration of their nationality. The ideas of these men are not to be confused with what modern Jewish assimilation preaches. Modern Jewish assimilation denies and rejects all Jewish “separatism” except on the religious side. Consequently, it would not allow the Jew the right to forget that he was in Alsace, in Portugal, and so on. According to the assimilation doctrine, a Jew must be merely an Alsatian, or a Portuguese, “of the Jewish persuasion.” The purpose of the Sanhedrin was evidently quite different. The Sanhedrin intended to reconstruct European Jewry on French imperial lines, with a religious centre in Paris. It therefore examined, with great care and minuteness, those passages in the Bible and the Talmud which showed that the general laws of the Empire were binding on the Jews. On these premises was based a declaration of loyalty given by united Jewry, and sanctioned by the revival of the Sanhedrin, an ancient national institution.
[¹] Collection des Actes de l’Assemblée des Israélites de France et du royaume d’Italie,... Publiée par M. Diogène Tama. Paris,... 1807 [B. M.] pp.: 71, 124, 157, 158.
For Napoleon, however, the Sanhedrin had another purpose, connected with his imperial ambitions. He hoped that the Jews, living scattered all over the world, would contribute to the strengthening of his world-empire. Two years prior to the edict of 1806–7 he had conceived the idea of utilizing the special talents of his Hebrew subjects to that end. He had probably discovered that their financial skill was unrivalled, that their commercial correspondence and intercourse throughout Europe was more speedy and reliable than any other, and that the ramifications of their business in various countries gave them a great advantage over all their rivals. He intended to make them his devoted co-workers in carrying out his universal political plans, and with that end in view he contemplated granting them many concessions. As, however, the political and legal position of the Jews in France, as well as in other countries, was still insufficiently defined, and numberless accusations were directed against their religious principles and Talmudic laws, he deemed it necessary to lay the foundations of a more definite status. As a preliminary step in this direction he summoned this meeting of the great Sanhedrin, which was to consist of the most eminent and learned Rabbis from every part of France, as well as from adjacent countries over which his influence extended. The purpose for which this convention was avowedly called was to “convert into religious doctrines the answers given by the assembly, and likewise those which may result from a continuance of these sittings.” But these statements admit of various interpretations: they may mean a confirmation as well as a reformation of the old traditional laws. And while confirmation by a Sanhedrin is unnecessary, reformation would appear impossible. The Sanhedrin had no authority whatever to reform Judaism, and no intention of doing so. No conservative Jew would accept the Sanhedrin’s opinion in a matter of religious tradition, and, on the other hand, “reformed” Jews would not be satisfied with its decisions, or, not being bound by any tradition, would not require Rabbinical decisions at all.
In reality the patriotic Declaration of the Sanhedrin was intended to discredit and demolish the dangerous accusations against the Jewish people and against the teachings of Judaism. It is a mistake to regard it, as some writers have done, as an indication of a desire for the reform of Judaism or for assimilation. The statements of the Sanhedrin were in accordance with the traditional Jewish Law. Its solemn declaration of loyalty and patriotism was not an innovation. The fathers and grandfathers of the Rabbis who made this declaration were not less faithful and loyal to their Governments and to the countries in which they lived than the Rabbis of the Sanhedrin. The Declaration was practically a new edition of the Modaa Rabba printed as a preface to every treatise of the Talmud. This Modaa declares for human solidarity, community of interests with other nations and loyalty to the Government in the old traditional way; the Sanhedrin expresses identical views in modern language, in accordance with the spirit of the new age and environment. The purport of both is undoubtedly the same.
MEMBERS OF THE PARISIAN SANHEDRIN
Abraham Furtado Rabbi Abraham de Cologna
Rabbi Baruch Gouguenheim Rabbi Emmanuel Deutz