By Robert Chazan
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Extra info for Ajs Review, 1993, Part 1
8. , p. 119. In the German original, p. 103. 9. Simon Dubnow, Weltgeschichte des judischen Volkes, 10 vols. (Berlin, 1925-29). 10. Simon Dubnow, Nationalism and History, ed. Koppel S. Pinson (Philadelphia, 1958), p. 339. 11. , p. 340. 12. Salo W. Baron, History and Jewish Historians (Philadelphia, 1964), p. xiv. '3 Probably his finest work and surely still the best on the subject, Baron's comprehensive treatment is inconceivable without Dubnov's example and preparation. As in other areas, Baron, the product of extensive academic training in Vienna, solidified, enlarged upon, and corrected initiatives taken by Dubnov, who had himself been denied all access to a Russian university education, but was gifted with fine historical instincts, fierce self-discipline, and a facile pen.
100-116, 123. Both scholars also shared the conviction that one day nationality and state would be separated, just like church and state. , p. 141; Baron, "Nationalism and Intolerance," Menorah Journal 17 (1929): 158. 22. Baron, SRHJ, 1937, 2:383, 424-425. 23. , pp. 245-256, 443-451, 453, 455. 24. , pp. 257-259, 451-461. On Frankel's conception of Judaism, see Schorsch "Zacharias Frankel and the European Origins of Conservative Judaism," Judaism, Summer 1981, pp. 344-354. THE LAST JEWISH GENERALIST 47 Jewish Theological Seminary as a member of its faculty, while at Columbia, lent public confirmation to that affinity.
Hence, we can see that the question of conversion to Judaism was by far the single most important issue pertaining to the Jews on which the emperors legislated, and that the issue remained unresolved, at least to the satisfaction of the emperors, for centuries. 67Undoubtedly one reason for the vigorous campaign of the emperors against proselytism, especially at a time when the empire was fighting for its very life against barbarians to the north and Persians to the east, was the fact that conversion to Judaism meant not only adherence to a religion but also membership in a nation which, after three desperate attempts in 66-74, 115-117, and 132-135, still looked forward to a messianic redemption that included independence from Rome as a key item in its agenda.