Jews From Poland

"The moon, appearing every month in several phases, is symbolic of the Jewish people whose history has assumed a variety of phases. Like the moon, they reappear aftern being eclipsed."

"The diversified authorship of the Prayerbook, embracing prophets and psalmists, legalists and poets, proclaims that all Israel has a share in its making."

"With the aid of our transmitter, we heard a marvelous report on our fighting by the Shavit radio station. The fact that we are remembered beyond the ghetto walls encourages us in our struggle. Peace go with you my friend! Perhaps we may still meet again! The dream of my life has risen to become fact. Self-defense in the Ghetto will have been a reality. Jewish armed resistance and revenge are facts! I have been a witness to the magnificent, heroic fighting of Jewish men of battle."

"The most difficult struggle of all is the one within ourselves. Let us not get accustomed and adjusted to these conditions. The one who adjusts ceases to discriminate between good and evil. He becomes a slave in body and soul. Whatever may happen to you, remember always: Don’t adjust! Revolt against the reality!"

"It is impossible to describe to the conditions under which the Jews of the ghetto are now living. Only a few will be able to hold out. The remainder will die sooner or later. Their fate is decided. In almost at all the hiding places in which thousands are concealing themselves it is not possible to light a candle for lack of air."

"It is impossible to put into words what we have been through. One thing is clear, what happened exceeded our boldest dreams. The Germans ran twice from the ghetto. One of our companies held out for 40 minutes and another - for more than six hours. The mine set in the "Brushmakers" area exploded. Few of our companies, has attacked the Germans that got away. Our losses in manpower are minimal . That is also an achievement. Y [Yehiel] fell. He fell a hero at the machine-gun. I feel that great things are happening and what we have dared to do is of great, enormous importance...."

"Beginning from today, we shall shift over to the partisan tactic. Three battle companies will move out tonight, with two tasks: reconnaissance and obtaining arms. Do you remember, short-range weapons are of no use to us. We use such weapons only rarely. What we need urgently: grenades, rifles, machine guns and explosives."

"Ignaz Friedman, who I admired, was a great artist. He had wonderful fingers and a very personal, individual way of playing, even if some of his ideas were very strange to me. He had no hesitation touching up the music. I got annoyed with him at one concert when he changed the basses in Chopin's F minor Ballade. I didn't like that. For some reason he was happier making records than he was on the stage."

"He was a lazy artist, he wasn't a pusher. but he was one of the few pianists of the caliber of Rosenthal and Rachmaninoff."

"His style was completely his own, and it was marked by a combination of incredible technique, musical freedom (some called it eccentricity), a tone that simply soared, and a naturally big approach, with dynamic extremes that tended to make a Chopin mazurka sound like an epic. In his youth he was accused of uncontrolled banging, and the charge may be true. He must have had something of Rosenthal's approach in his make-up: a colossal technique that sometimes would run away. As he matured he was able to control his fingers, and whatever he did was because he specifically wanted it so. He handled a melodic line inimitably — deftly outlining it against the bass, never allowing it to sag, always providing interest by a unique stress or accent. As he thought big, he played big. His recording of Chopin's Revolutionary Etude is a remarkable, magnificent conception. To provide impetus, Friedman runs the left-hand arpeggios with tremendous speed — running the notes together so that they slur a bit up to the climactic E flat. The effect is heroic, though purists might wrinkle their nose. Equally remarkable are his records of a series of Chopin mazurkas and Mendelssohn's Songs without Words. Again he does not play by the book — he was a true child of the late romantic age and, especially in the Chopin, his rhythms, accents and volcanic approach are apt to unsettle conservative listeners. But the more one hears them, the more one admires. And his recording of Chopin's E flat Nocturne (Op. 55, No. 2) may well be the most beautiful, singing, perfectly proportioned performance of a Chopin nocturne ever put on records. Like him or not, Friedman was a force — a powerful, unusual, original pianist, sometimes erratic but always fascinating, and always full of imagination and daring."

"Emil Sauer was also a good pianist, good technique, style. Very good fingers. He was a Liszt pupil. He was at his best in salon music — Chopin waltzes, things like that. But I heard him play a very good, very correct Op. 109. Some of the Liszt pupils were horrible. One I never could understand was Siloti. He played very badly. Another Liszt pupil was the famous Moriz Rosenthal, and I hated his playing. He couldn't make one nice phrase. I don't understand how he got his fame. Perhaps when I heard him he was too old to have any control. He had dexterity but he had no real technique, and I don't think he really knew how to play the piano. He didn't make music."

"A pioneering social psychologist who studied how peer pressure shapes human behavior but believed that most people act decently when they are not shackled by ignorance … Dr. Asch's early experiments on compliance — the effects of social pressure on one's perception and interpretation of the world, and on how one forms impressions of others — are widely recognized as among the century's seminal studies in social psychology. … Prof. Henry Gleitman of the University of Pennsylvania's psychology department said Dr. Asch was a man who understood better than most how individuals can do regrettable things in the desire to get along but who nonetheless thought that "people would behave humanely, morally, if appropriately informed.""

"Asch found that fewer than 25 per cent of participants resisted conforming their reported perception to those of the group on at least some of the trials. However, there were differences: some individuals always conform to the decisions of the group, whereas others would conform only some of the time. Asch's research on conformity to group pressure had a significant impact on the field of group dynamics and anticipated Milgram's and Zimbardo's research on obedience. In this respect Milgram's work was a conscious continuation of the study of conformity pioneered by Asch."

"I judge Asch to be an antifoundationalist. While the perceptions of the individual knower are to be respected, they are not infallible, but instead are context dependent, relative to a frame of reference. … If we are to be rationally authentic to our experienced purposes, we must retain the goal of knowing how the world is in a way that is the independent of our particular vantage point and limited frame of reference. In this regard, all consensus processes are not equivalent. Some of them, as found in science working at its best, can be seen to be rationally more likely to improve the validity of resulting beliefs. These are the ones that follow the Aschian epistemological morality. Consensus achieved where consensus itself has been the ultimate goal must be sharply distinguished from consensus discovered in the collaborative search for truth."

"Solomon Asch's studies of independence and conformity are among the most significant in the history of psychology. They are models of rigorous analysis of a socially relevant question based on a well-controlled research design."

"It becomes clear that the Asch, Milgram and Zimbardo experiments replicated, in a compressed time, the dynamics of authority and groupthink that play a critical role in our socialization. Asch showed that once the standard is set, people will adopt it and go along with it, even if it is illogical. When the stakes are raised, as they were in Milgram's work, people may struggle with unethical commands, but the majority still obey. And when authorities set parameters but leave the decision-making to the rest of us, we still have a tendency to impose strict control on those we consider deviant. All of these findings affirm the power of culture, socialization, and our widespread fear that we will be judged and punished. Since human beings have a desperate need for safety, approval, and belonging (which yields access to group resources), the worst kind of punishment is ostracism. This shunning may be subtle or extreme."

"Most social acts have to be understood in their setting, and lose meaning if isolated. No error in thinking about social facts is more serious than the failure to see their place and function."

"There is an inescapable moral dimensions of human existence. It follows that investigation must take account of that proposition. Yet psychologists have been among the most determined opponents of this claim, predictably in the name of what they deem to be science. They hope, at least in their technical activities, to be above the fray."

"the great Sholem Asch never sees women as they really are, but rather as he would like them to be, that is, saintly and self-sacrificing. Her heart overflowing with love, the Yiddish literary heroine is ready to throw away her life for the man she loves and the people she loves. Asch's favourite female type is the mother. As is well-known, Asch suffered from a mother-fixation, a fixation that leads him to the apotheosis of all mother figures in the novel Mary, the third volume of his Christian trilogy. Even in earlier work - for instance, Kiddush-Hashem and "The Sorceress of Castille" - Asch describes his heroines, Dvora and Jephta, as if they were Jewish versions of the Virgin Mary. But Asch never shows us the human complexity that troubles his heroines' souls. In fact, in the course of the entire narrative of "The Sorceress of Castille," Jephta does not utter a single word."

"The only famous Yiddish stories from Latin America I'm able to make people invoke are the handful of ones by the masters Sholem Aleichem, Sholem Asch, and Isaac Bashevis Singer. They are set in, or at least refer to, Argentina (and on occasion in an eternally rainy Brazil) and invariably deal with the Jewish prostitution ring-la trata de blancas."

"Sholem Asch and Isaac Bashevis Singer reflected through the prism of their personalities and unique talents the soul of the jew as a human being, and in this way they became universal writers."

"The joy and hope which the Red Army marching forward calls forth in the hearts of the tortured masses, also throws fear and dread into the enemy's heart, into the hearts of the fascists of all colors, into the hearts of all the debased human worms who have the sorry courage to aid fascism, to give it comfort, to whitewash it and to deliver into its hands the fate of the Jewish masses. Woe to such misleaders!"

"In the terrible revolutionary upheaval in the Jewish towns of Russia at the beginning of this century, when the entire Jewish youth was drawn into the vortex and confusion of strife, Asch remained loyal to his art. Not that he was indifferent to the momentous events, not that those terrible days failed to stir his soul and heat his blood. Nay, he saw all, he absorbed and responded. But this he did not as a worker, not as a participant in the struggle, not as a zealot, or a believer or soldier; but as the artist, as the dreamer, philosopher and interpreter and painter of emotions and impressions. This is also true of his attitude to the agitation over the Jewish problem that shook Russian Judaism in those days of storm and unrest. The questions of Zionism, nationalism, cosmopolitanism, the revival of Palestinism, the amalgamation of national and revolutionary principles, the neo-chassidism, these and many other creeds that sprang into life during those memorable days influenced Asch not as a crusader for one cause or the other, but as an interpreter of them all, as an artist purely and faithfully."

"Not the power to remember, but its very opposite, the power to forget, is a necessary condition for our existence."

"Suffering, my son, is the fount of love. Suffering is the grace, the great grace, which our Father in heaven pours down upon us. For suffering gives men submissive hearts. He that does not suffer thinks that he stands upon a mighty rock which he himself has raised. He does not see his brother; he sees only himself. He believes in no one; he believes only in his own strength. His heart becomes a swamp which swarms with reptiles: pride, obstinacy, and self-love. And when his footstool is rolled away from under him, he sinks, together with all the reptiles, into the depths of hell. But he to whom God has granted suffering shall find his pains like ropes which bind him to his Father in heaven. His heart is awake to feel the pains of his brother in need. He sends afflictions upon you and makes you small on earth that you may be great in heaven."

"When an idea, summoned by need and discontent, fails to be realized, an alien dark force, conceived by the devil, arrives and bestially throws itself into the void left by the ideal. It utilizes the despair created by the unrealized ideal, often operates with the same phrases, sows the same hopes until it wins over the deceived masses to its side. Like Satan, it stands upon the structure erected by the ideal, to usurp power. A clear example of this is the rise of Hitlerism in Germany. Nazism was made ripe by the leadership of German Social Democracy which had failed to fulfill its duty towards the embittered German masses. If German Social Democracy had used the power which bankrupt German Junkerdom so completely delivered over to it, if German Social Democracy had realized the revolutionary program which it had preached for generations, Hitler could not have deceived the German masses with a promise that he would realize the program in his own manner."

"Considering the world scene in this light, one can say with certainty that if Lenin had not succeeded in carrying through the Bolshevik Revolution in 1917, and power had remained in the weak, half-traitorous hands of Russian Social Democracy, a Russian Hitler and a Russian Nazism would have arisen a decade earlier than in Germany. There would have been no Red Army to destroy Nazism and fascism today. The world is only now beginning to enjoy the fruit of the Bolshevik Revolution of 1917. It is thanks only to the Bolshevik Revolution that the world will arise cleansed of Hitler, even if wounded and bloody."

"The masses have learned the great lesson of what happens to an ideal when traitors abandon it to the enemy. German Social Democracy, Noske and Hitler, will forever stand before the eyes of the people like black shadows to teach them in whose hands to entrust power."

"Jews will move increasingly to vegetarianism out of their own deepening knowledge of what their tradition commands as they understand it in this age."

"Like universalism, secularism was important to modern Jewish social thought. "Jewish secularism is a revolt grounded in the tradition it rejects," argues David Biale, citing Isaac Deutscher's often-quoted remark about "the non-Jewish Jew," made in a 1954 speech. The "Jewish heretic who transcends Jewry belongs to a Jewish tradition, Deutscher asserted. Although Deutscher had his eye on European intellectuals, including Spinoza, Marx, Freud, Trotsky, and Rosa Luxemburg, the same could be said of American radical thinkers and activists such as Emma Goldman, who celebrated the Day of Atonement, the holiest night of the Jewish year, at the anarchists' festive Yom Kippur Ball. Individuals such as these moved beyond the confines of Jewry, crossing boundaries they considered too narrow. "Their minds matured where the most diverse cultural influences crossed and fertilized each other, Deutscher wrote. They lived on the margins or in the nooks and crannies of their respective nations. "They were each in society and yet not in it, of it and yet not of it." Like their European forebears in this tradition, pioneer Jewish women's liberationists in the U.S. were well assimilated into the culture of their times, but nevertheless, in disclosures to this author and at public events related to this project, they acknowledged a sense of difference based on their ethnicity and gender. This otherness helped take these activists "beyond the boundaries of Jewry," in Deutscher's words, enabling them to "rise in thought above their societies, above their nations, above their times and generations... to strike out mentally into wide new horizons and far into the future.""

"Isaac Deutscher, master biographer of Leon Trotsky (or, as I like to think of him, Lev Bronstein) was one of many prophetic voices: "As long as a solution to the problem is sought in nationalist terms both Arab and Jew are condemned to move within a vicious circle of hatred and revenge.""

"The ideas of Jews like Marx and Rosa Luxemburg fired Jewish generation who were mostly non-Zionist, believing that if social revolution could ignite throughout the world there would be less and less room for anti-Semitism in a socialist international community. Many of that Eastern European generation emigrated to America to vitalize labor, antiracist, and socialist movements in the United States. But even Zionist pioneers, as the Marxist historian Isaac Deutscher points out, were imprinted with revolutionary socialist ideals, which they carried to Palestine: ideas of egalitarian community, of mending the division between mental and manual labor. Writing in the 1950s and early 1960s of a very new Israel, Deutscher remarks that as a young Marxist he had been anti-Zionist; after the Final Solution he described himself as a "non-Zionist" a position he would argue with leading Israelis, including David Ben-Gurion and Moshe Sharett. Critical of nationalism, recognizing Zionism's inevitable realisation at the end of World War II, he was certainly taken with Israel's energies and contradictions; he felt the utopian, collective, secular attractions of the kibbutz and also saw its role as military outpost: "The bastions of Israel's Utopian socialism bristle with Sten-guns." He did not minimize Israeli danger; his sense of the meaning of Palestinian dispossession and displacement now seems tone-deaf for an internationalist. (As was common in the 1960s, he recognized no Palestinians, only Arabs in general.) He also noted that Israel's economy, only partly because of Arab boycotts, had virtually no base apart from American Jewish donations and U.S. aid...Rereading it in the past months, I found it mostly acute, generous, accessible-the essays of a former cheder prodigy from Poland who, intended for a rabbi, turned from religion; got expelled from the Polish Communist Party over the question of international social revolution versus "socialism in one country"; lived in exile; became an anti-Stalinist historian who eloquently made English his fourth or fifth language; wrote respected and lasting biographies of both Stalin and Trotsky; and to the end kept his eye on Jewish complexity and its relationship to the hope of international socialism. In 1954 he wrote of Middle Eastern politics: "As long as a solution... is sought in nationalistic terms both Arab and Jew are condemned to move within a vicious circle of hatred and revenge. . . . In the long run a way out may be found beyond the nation-state, perhaps within the broader framework of a Middle East federation...Isaac Deutscher ended his 1954 essay on "Israel's Spiritual Climate": "...Sometimes it is only the music of the future to which it is worth listening.""

"A man once jumped from the top floor of a burning house in which many members of his family had already perished. He managed to save his life; but as he was falling he hit a person standing down below and broke that person’s legs and arms. The jumping man had no choice; yet to the man with the broken limbs he was the cause of his misfortune. If both behaved rationally, they would not become enemies. The man who escaped from the blazing house, having recovered, would have tried to help and console the other sufferer; and the latter might have realised that he was the victim of circumstances over which neither of them had control. But look what happens when these people behave irrationally. The injured man blames the other for his misery and swears to make him pay for it. The other, afraid of the crippled man’s revenge, insults him, kicks him, and beats him up whenever they meet. The kicked man again swears revenge and is again punched and punished. The bitter enmity, so fortuitous at first, hardens and comes to overshadow the whole existence of both men and to poison their minds."

"Still we must exercise our judgment and must not allow it to be clouded by emotions and memories, however deep or haunting. We should not allow even invocations of Auschwitz to blackmail us into supporting the wrong cause."

"To justify or condone Israel's wars against the Arabs is to render Israel a very bad service indeed and to harm its own long-term interest. Israel's security, let me repeat, was not enhanced by the wars of 1956 and 1967; it was undermined and compromised by them."

"Outside the party, formless revolutionary frustration mingled with distinctly counter-revolutionary trends. Since the ruling group had singled out Trotsky as a target for attack he automatically attracted the spurious sympathy of many who had hitherto hated him. As he made his appearance in the streets of Moscow [in the spring of 1924], he was spontaneously applauded by crowds in which idealist communists rubbed shoulders with Mensheviks, Social Revolutionaries, and the new bourgeoisie of the NEP, by all those indeed who, for diverse reasons hoped for a change"

"Can’t you approach the young worker and tell him that the way to live is to work for life and not for death? Is it beneath American scholars to try to do that?... Your only salvation is in carrying the idea of socialism to the working class and coming back to storm—to storm, yes, to storm—the bastions of capitalism."

"The ex-communist is the problem child of contemporary politics."

"[Stalin] had found Russia working with wooden ploughs and leaving it equipped with atomic piles."

"[A]ll the non-Stalinist versions concur in the following: the generals did indeed plan a coup d'état... The main part of the coup was to be a palace revolt in the Kremlin, culminating in the assassination of Stalin. A decisive military operation outside the Kremlin, an assault on the headquarters of the G.P.U., was also prepared. Tukhachevsky was the moving spirit of the conspiracy... He was, indeed, the only man among all the military and civilian leaders of that time who showed in many respects a resemblance to the original Bonaparte and could have played the Russian First Consul. The chief political commissar of the army, Gamarnik, who later committed suicide, was initiated into the plot. General Yakir, the commander of Leningrad, was to secure the co-operation of his garrison. Generals Uberovich, commander of the western military district, Kork, commander of the Military Academy in Moscow, Primakow, Budienny's deputy in the command of the cavalry, and a few other generals were also in the plot."

"[Following the second world war] If you looked at the political spectrum in Poland at that time, the Communist party promised the best solution. Its political programme was the most fitting for the issues which Poland faced. And I was completely dedicated. Communist ideas were just a continuation of the Enlightenment."

"[After an article by Bogdan Musiał was published in Poland alleging Bauman had worked for the Polish secret service] The fact that I for three years cooperated with intelligence - well, that's the only thing I never said."

"[Referring to his father] In fact, we almost lost our lives because of his honesty. In 1939, we were running away from Posnan as the Germans were invading - the town was almost on the German border. We took the last train east, but we were stopped at a station which was being bombed by the Germans. We should have run away from the station because that was the object of the bombing, but he wanted to find a ticket inspector to pay for our tickets."

"[Asked "Did counter-espionage mean informing on people who were fighting against the communist project?"] That's what would be expected from me, but I don't remember doing [anything like that]. I had nothing to do - I was sitting in my office and writing - it was hardly a field in which you could collect interesting information."

"[Asked "What did that involve, exactly?"] Well, it's counter-espionage. Every good citizen should participate in counter-espionage. That was one thing that I kept secret, because I signed an obligation that it would be kept secret ... So that's the only thing."

"[G]radually, like so many others in my position, I came to the conclusion that there was a yawning gap between the official word and the practice ... so I became a revisionist, rejecting the official version of Marxism."

"A good society is a society which believes that it is not good enough; that it is the task of the collectivity to insure individuals against individually suffered misfortune; and that the quality of society is measured by the quality of life of its weakest, just like the carrying power of a bridge is measured by its weakest pillar."

"The problem is, eternity is barred to humans, and so humans, all too painfully aware of that and entertaining little hope of appealing against that verdict of fate, seek to stifle and deafen their tragic wisdom in a hubbub of frail and fleeting pleasures. This admittedly being a false calculation—for the same reason which prompted it (that tragic wisdom can never be chased or conjured away for good)—they condemn themselves, whatever their material wealth, to perpetual spiritual poverty: to continuous unhappiness (‘A man is as unhappy as he has convinced himself to be’). Instead of seeking the way to happiness within the limits of their predicament, they take a long detour, hoping that somewhere along the route their odious and repulsive destiny may be escaped or fooled—only to land back in the despair that prompted them to start on their voyage of (dearly wished for, yet unattainable) discovery. The only discovery humans can possibly make on that voyage is that the route they have taken was but a detour that sooner or later will bring them back to the starting line."

"Marcus Aurelius appoints personal character and conscience the ultimate refuge of happiness-seekers: the only place where dreams of happiness, doomed to die childless and intestate anywhere else, are not bound to be frustrated."

"Pascal suggests that people avoid looking inwards and keep running in the vain hope of escaping a face-to-face encounter with their predicament, which is to face up to their utter insignificance whenever they recall the infinity of the universe. And he censures them and castigates them for doing so. It is, he says, that morbid inclination to hassle around rather than stay put which ought to be blamed for all unhappiness. One could, however, object that Pascal, even if only implicitly, does not present us with the choice between a happy and an unhappy life, but between two kinds of unhappiness: whether we choose to run or stay put, we are doomed to be unhappy. The only (putative and misleading!) advantage of being on the move (as long as we keep moving) is that we postpone for a while the moment of that truth. This is, many would agree, a genuine advantage of running out of rather than staying in our rooms—and most certainly it is a temptation difficult to resist. And they will choose to surrender to that temptation, allow themselves to be allured and seduced—if only because as long as they remain seduced they will manage to stave off the danger of discovering the compulsion and addiction that prompts them to run, screened by what is called “freedom of choice” or “self-assertion.” But, inevitably, they will end up longing for the virtues they once possessed but have now abandoned for the sake of getting rid of the agony which practicing them, and taking responsibility for that practice, might have caused."