Background
Israel Friedlander was the son of Pinkus and Gitel Ehrlich Friedlaender. He was born on 8 September 1876, at Kovel, Russian Poland.
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VoJ hVU r. PREFACE THE present publication is based on a course of lectures which, at the invitation of Dr. Cyrus A dler, President of theD ropsie College for Hebrew and Cognate Learning in Philadelphia, I delivered before that Institution in the month of March. The choice of the subject had been prompted by the timely interest which an historic sketch of the Polish andR ussian Jews must possess at the present moment when nearly half of the great worldstruggle is being fought out on a territory which is officially designated as their Pale of Settlement. I had felt considerable reluctance in venturing beyond the domain of my regular scientific studies which lie in a different direction. But the recognition of the importance of the task at this unique juncture and the astonishing fact that no one had come forward to undertake it helped me in overcoming my original hesitation. The same consideration is now actuating me in bringing my literary attempt before a wider public. In doing so, I do not claim to offer new and independent results of investigation, but rather to summarize the results obtained by others. (Typographical errors above are due to OCR software and don't occur in the book.) About the Publisher Forgotten Books is a publisher of historical writings, such as: Philosophy, Classics, Science, Religion, History, Folklore and Mythology. Forgotten Books' Classic Reprint Series utilizes the latest technology to regenerate facsimiles of historically important writings. Careful attention has been made to accurately preserve the original format of each page whilst digitally enhancing the aged text. Read books online for free at www.forgottenbooks.org
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Israel Friedlander was the son of Pinkus and Gitel Ehrlich Friedlaender. He was born on 8 September 1876, at Kovel, Russian Poland.
Friedlander laid the foundations of his scholarship in Warsaw. In Berlin at the University and the Rabbinerseminar, he gave it academic quality.
After receiving his degree of doctor of philosophy from the University of Strassburg in 1901, he was there admitted as privat-docent in Semitic languages.
Two years later, Friedlander was called to New York to fill the Sabato Morais chair in Biblical literature and exegesis in the Jewish Theological Seminary of America. This position, as well as that of the instructor of history at the Hebrew Teachers’ Institute, he occupied until his death.
As an Arabist interested especially in historical relations between Islam and Judaism he published many works of exact research. In rapid succession, he produced a number of technical historical papers and The Political Ideal of the Prophets (1910). His other literary and practical work reveals the many-sidedness and humanism of his scholarship. The World War threw Eastern European Jewry into the crucible of changing destiny. To illumine their problem in the light of history he wrote The Jews of Russia and Poland (1915) and translated from the Russian manuscript, S. M. Dubnow’s History of the Jews in Russia and Poland.
The problem of the survival of the Jew, and, still more, of Judaism, moved him deeply. As chairman of the Bureau of Jewish Education of New York City, he worked ardently for Jewish education, “mediating between the older generation and the new through the sincere piety of his life and his real modernity. ” Believing in the essential union of religion and nationalism in Judaism, he gave himself untiringly to the Zionist cause. He translated from Russian into German, and from Hebrew into German. He wrote profound and moving essays on various aspects of Jewish nationalism, collected in Past and Present (1919), and Zionism and the World, Peace (1919).
With the consent of his wife, he left her and their six young children in the security of their American home, and in January 1920 set out for the Ukraine as commissioner of the Joint Distribution Committee of America. For five months he was held back in Poland by the virtual anarchy in the Ukraine, but, learning of the threat of new pogroms, though cognizant of all the personal dangers, he determined to push through and reach General Pilsudski in the hope of being able to avert fresh disaster from his people. He never reached his goal.
On July 5, 1920, he and his companion, Rabbi Bernard Cantor, were shot down in cold blood by guerrilla soldiers of the Bolshevik army in the village of Kamenetz-Podolsk. Friedlaender, in his forty-fourth year, had achieved more than a life’s measure of rich usefulness.
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(VoJ hVU r. PREFACE THE present publication is based on a ...)
Friedlander was motivated by the conviction that “Palestine is the Land of Promise, not only to the Jew but to the entire world - the promise of a higher and better social order. ” He cherished the purpose of settling in Palestine, and as an Arabist furthering an understanding between Arab and Jew.
Though the British conquest of Palestine in 1917 gave promise of realizing this dream, he found himself prevented from giving service in the land of his hopes. He could not rest, however, while he saw his people succumbing in myriads to typhus, famine, and massacre.
His significance for the Jewish cause which was his life’s passion may best be summed up in his own eloquent words.
Quotations: “History is not made by philosophers, but by martyrs, by men whose lives are an object- lesson of their doctrines. The Jewish prophets were at once thinkers and martyrs. Not only did they think their ideals, they lived their ideals because they were not theirs but God’s. ”
By his charm, intellectual force, and the sterling sincerity of his character, Friedlander had exercised a potent, refining, and guiding influence on his generation, especially on the youth who knew him, and who have perpetuated his memory in a Jewish educational organization bearing his name.
Friedlander was married to Lilian Ruth Bentwich. They had six children.