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Updated: June 1, 2025
This "award" came when the volume had already appeared in print, in the terrible year 1828 which was marked by the first conscription of Jewish recruits, the ominous turn in the ritual murder trial of Velizh and the constant tightening of the knot of disabilities. But these events failed to cure the political naiveté of Levinsohn.
There he met Joseph Perl, the noted educator; Doctor Isaac Erter, the immortal satirist; M.H. Letteris, the distinguished poet; S.L. Rapoport, one of the first and profoundest of Jewish historians, and Nahman Krochmal, the saintly philosopher. Into this circle of "shining ones" Levinsohn was introduced, and each and all left an impression, some greater, some less, upon his plastic soul.
The latter, though written in Hebrew, was really intended exclusively for the Gentile world, as the former had been mainly for the Jewish world. It is a continuation, but not yet a conclusion, of the self-assigned task of Levinsohn. The Talmud, we have seen, was at that time the object of assaults of zealous Christians and disloyal Jews, and hostile works against Judaism were the order of the day.
Like Wessely, Levinsohn remained on strictly orthodox ground in his writings, and in the name of traditional religion itself he attacks superstition, and urges the obligatory study of the Hebrew language, the pursuit of the various branches of knowledge, and the learning of trades.
The Volhynian hermit was completely overshadowed by the energetic young German. Even when Lilienthal, after realizing that a union between Jewish culture and Russian officialdom was altogether unnatural, had disappeared from the stage, Levinsohn still persisted in cultivating his relations with the Government. But by that time the bureaucrats of St.
He was dreadfully dirty and unshaven, his collar and frock-coat looked as if they had been fished up from a ragbag. No, the trade never made Lars Peter as dirty as that; why, the dirt was in layers on this old man. But of course this business was ever so much bigger than his own! Good-naturedly, he took off his hat. "Are you Mr. Levinsohn?" asked he, when the old man had finished.
What in the time of Isaac Baer Levinsohn had been accomplished stealthily by a few isolated conspirators of enlightenment in some petty society in Vilna or in some out-of-the-way town like Kamenetz-Podolsk was now done in the full light of the day. Instead of a few stray writers, the harbingers of the new literature, there now appeared this literature itself, new both in form and content.
Levinsohn, living amid a different environment, deemed it best to convince his fellow-Jews that secular knowledge was necessary, and religion sanctioned their pursuit thereof. Günzburg, the man of letters, determined to teach through the vehicle of Hebrew the true and the beautiful wherever he found it.
Long before he reached man's estate, he had entered upon the career to which he was to dedicate his life. Even in those times of numerous child prodigies, Levinsohn was distinguished for his intellectual precocity. At the age of three he was ripe for the heder. At nine he was the author of a work on Cabbala. At ten he mastered the Talmud, and knew the entire Hebrew Bible by heart.
Over a high wooden paling could be seen mountains of old rusty iron: springs and empty tins, bent iron beds, dented coal-boxes red with rust, and pails. This must be the place. On the signboard stood: Levinsohn & Sons, Export. The rag and bone man turned in through the gateway and stopped bewildered as he came into the yard.
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