Uneasy in Zion: Klein as Journalist
A.M. Klein, Beyond Sambation: Selected Essays and Editorials, 1928-1955, edited
by M.W. Steinberg and Usher Caplan. Toronto: University of Toronto Press, 1982. xxxi, 541.
$29.95.
A reviewer who is a lapsed white anglo-saxon protestant must face his own temerity in
taking on a book as intensely Jewish as Beyond Sambation: Selected Essays and
Editorials, 1928-1955 by Abraham Moses Klein. Certainly in turning its pages I felt
some of the same sense of incipient panic I remember from my first visit to a synagogue:
so much there that was humanly familiar, but so much that seemed aliena crowded,
noisy, pungent, claustrophobic world, heavy with history and ritual, which left me a
fascinated but baffled outsider. Is Beyond Sambation foreign territory for the
gentile reader? That forbiddingly obscure part of the title suggests that even the Editors
are ambivalent, though they make considerable efforts in their introduction, notes and
glossary to render the "essays and editorials" accessible to all. Surely it is
more than mere ecumenical bias to believe that Klein the journalist, like Klein the poet,
must be protected from exclusive possession by a Jewish audience. After all, he was as
"Canadian" as he was "Jewish" in his own estimation, and saw not a
"divided loyalty" but a fruitful union in those two attributes (321-3).
Of course it is true that these short one-, two- or three-page
pieces of newspaper writing, the bulk of them prepared under the pressure of deadlines in
the two decades of Klein's service as editor and chief columnist for the weekly Canadian
Jewish Chronicle, were aimed at an immediate Jewish readership. But Klein knew, it
seems, that his audience was by no means as homogeneous in their cultural and religious
background and in their values and social and political attitudes as the crudities of
anti-semitism might suggest. Klein himself was a man of strong ideas and convictions about
Jewry, its past, present and future. For him, the Jewish heritage was not a set of
outgrown habits to be reviewed nostalgically or preserved mainly for the sake of shared
community. It was the vital fuel of a modern drive for self-realization, and even
survival, in the midst of a terrifying contemporary recapitulation and culmination of the
whole history of Jewish oppression. As a journalist he was a teacher and a preacher,
enthusiastic and determined, always ready to clarify and explain, in his tenacious efforts
to bring the letter and the spirit of Judaism alive before his readers: the importance and
meaning of holy days, language, ceremonies and rituals, the legendary and historical
worthies of the faith along with its recent heroes. His columns re-vitalized the calendar,
not only celebrating the traditional religious occasions but showing how the archetypal
events of Jewish history were being repeated in the contemporary world: Chanukah,
Passover, Purim and Shevuoth, modern as well as ancient tales of exodus, exile and
suffering, torment and triumph, with perhaps at long last a symbolic return of the
gathered tribes back across the legendary raging river of Sambation.
For of course, too, as well as being a teacher of traditional
Judaic culture, Klein was a preacher in the cause of Zion, an early and ardent supporter
of the need for a Jewish state in Palestine. But again, he knew even his Jewish readers
were not all at one with him, and he felt it necessary to spell out clearly and forcefully
what he meant by Zionism. This he did persuasively, over and over again.
So it is that, whatever he intended, Klein's writings about
Jewry speak eloquently to gentile as well as to Jew, to the ignorant and to the learned,
to the unconverted as well as to the believer and supporter. Although I can hardly claim
that Klein's teaching has brought me to that Jewish faith whose heritage he laid out so
richly and vigorously in his journalism, I admit that his preaching would have made a
Zionist of me a Zionist of his kind in the two long and troubled decades
leading up to the founding of "The New Jewish State" (318-21) in 1948. By that
time, indeed even before the first euphoria passed, before "the great wave of joy
which swept over world Jewry" (309) had subsided, the political realities of
nationhood were making the idealistic dream disturbingly mundane and complicated. How long
could Klein have retained his relatively peaceable vision of Zionism, which led him in
1947 to repudiate in anger and anguish the terrorism of the Jewish underground army in
Palestinethe young "Menachem Beigin and his henchmen" who "sit in
their hideouts, proud of their past, and planning a future more hideous still" (308)?
In many ways this book is about K.M. Klein's developing
conception of Zionism. The entire contents are framed by the Editors between two
illuminating and definitive pieces, one dating to the late 1920's, the other from the
early 1950's. Himself a young man, Klein held up for readers of The Judaean, the
monthly magazine of Canadian Young Judaea, which he edited from 1928 to 1932, the ideal of
"cultural Zionism," a continuing and unifying identity for Jews everywhere,
though as yet they are still without a Homeland a culture "singularly Jewish
and yet remarkably cosmopolitan" to be preserved and nourished in thought and spirit.
The promised land, he argued in 1928, should be thought of less in economic, financial and
agricultural terms, less as a "real estate scheme," and more as a "cultural
centre." "What Athens was to Greece, Rome to the Empire, Paris to the world of
Louis XIV, London to literary England, that Jerusalem, figuratively speaking, is to be to
the Diaspora." (4-5) The older Klein, from his post-War perspective, the ugly facts
of Nazi Germany and the Final Solution to the Jewish problem fully revealed, can still
return to this ideal, celebrating the enforced cultural cosmopolitanism of the two
thousand year Diaspora which, by the founding of the state of Israel, triumphant political
Zionism has finally ended: "Behold, the floors of that home, they are carpeted with
many strands, its walls, they are tapestried with the skills and weavings of the far-flung
world! To Israel, microcosm, cosmos is brought, the knowledge of the world! Thus at that
place where other peoples end, this one again begins!" (473)
Between these two phases of Klein's Zionism came the bitter
history of the Holocaust and Klein's growing recognition that a Homeland, with an
economic, financial and political reality, was an urgently and desperately needed
life-saving sanctuary for European refugees, and a bastion of nationhood from which the
cause of Jews around the world could be dignified and championedusing armed force if
necessary, though in the future Klein foresaw this nation would be the
"exception" in which the "moral" and the "militarist",
"might" and "right", would be reconciled under "wise
generalship" (318).
In these years his essays and editorials wage increasingly
fierce verbal war against the enemies of his vision of Jewry, enemies who could be Jews as
well as gentiles. They could be the municiple councillors of "the good City of
Quebec," whose interest in creating parks ironically seemed to be stimulated by the
"futile quest" of the Jewish community to find a site for a synagogue which
would be acceptable to them ("Quebec City Gets Another Park" 190). They could be
Jews like Lessing Rosenwald of Sears, Roebuck, founder of the anti-Zionist American
Council for Judaism, who feared that the creation of a Homeland would damage the position
of American Jews (though, as Klein points out, "the position of the Irish-American in
New York is not rendered 'precarious' by the existence of Eire" 193). Or they could
be the abhorred Nazi inventors of genocide: how understandable yet painful it is to hear
this peaceful and gentle-mannered poet rejoicing in the "expiring agonies" of
the "hangman Heydrich" (151), craving to see "the bodies of Hitler,
Goebbels, Himmler, and all their blood-stained henchmen, hanging from trees, stiff with
rigor mortis" (201), and attacking with ferocious sarcasm the commutation of Ilse
Koch's life sentence to four years she the Nazi "Lady with a Lamp," the
"Mistress of Buchenwald": could it be that "an error was made, that Frau
Koch fashioned herself only four and not twenty lampshades; and therefore the penalty is
reduced pro tanto?" (328)
To read through this book page by page is to recognize how
fully Klein exposed himself to the raw flow of events during two decades and more in which
the plight of European Jews dreadfully worsened, how fully he entered into and became
identified with that fate, in the way a genuine writer must who chooses to pitch his
imaginative energy into the daily task of finding words to cope with a reality dreadful
beyond words. For twenty centuries of Jewish history, Klein wrote, ". . . our
ancestors were engaged either in literature or in suffering." (317) This volume
demonstrates how for a poet these two activities became one and the same. The impression
of an energetically, intensely, even obsessively committed spirit, compelled and
exacerbated to the limit of endurance, that emerges from Klein's articles, some written as
late as 1955, makes the seemingly abrupt silence that set in, for the last twenty years of
his life, both more startling at first, and yet perhaps easier to understand upon
reflection. As he observed soberly at the mid-point in his career as a journalist, in
1943, after discussing the "latest reports" of the "Sodom wickedness and
Gomorrah iniquity of the Nazi regime," "We are all Hamlets now: 'The time is out
of joint. O cursed spite/ That ever we were born to set it right!" (187-8)
The considerable scholarly effort of the Editors in bringing
this volume into being has obviously been a labour of love we should be grateful to
them for rescuing this writing from the journal files but like most such labours it
is not without its blind spots. First, the element of editorial subjectivity has entered
this project as it did so extensively in the editing of the "collected" poems.
The editors observe that they have printed about one-tenth of all the available material,
excluding (for a separate volume) the specifically literary pieces and (altogether) an
unstated remaining amount of journalism of the kind represented here. The reader has no
way of checking the nature of editorial preference or pursuing other items of historical
or literary concern except by resorting to the original newspaper sources. But since the
Editors presumably read all the essays and editorials in making their selection, could
they not have listed (at the sacrifice of a few pages of this text) the titles and topics
in the reservoir from which they drew? Second, they have said nothing about the newspapers
for which Klein wrote and the readership which he addressed surely an area of
knowledge necessary for a full appreciation of Klein's motives, obligations, restrictions
and challenges as a journalist. And third, a sin of commission: Editor M.W. Steinberg, who
initialled the "Introduction," accuses Klein of "timidity," of
"unwillingness or unreadiness to live in Israel," a "step" which the
"whole bent of his life, the essence of it expressed in his writings," indicated
he should take; and in the "Undelivered Memorial Address" the Editor reads only
the message that the "Diaspora, . . . the conditions that prompted great Jewish
creativity in scattered lands, is dead." (xv-xvi) Should I add effrontery to temerity
by suggesting that Professor Steinberg's idea of Zionism differs from Klein's where
does Klein ever argue that the only proper place for a brave Canadian Jew to live is
Israel? and that he has misread the "Address" which not only celebrates
the amazing achievements of dispersed Jewry but which ends with a vision of the
resurrected spirit of the "Diaspora": "His body we have lowered into the
grave, but his spirit, now in our own lives made more free, now summoned to tasks easier
than any of those he has already vanquished, now for constructiveness and not simply for
survival 'bound in the bond of the living'his spirit shall prevail!" (477)
A small part of the prose of this volume is as eloquent and
powerful as anything Klein ever wrote I think especially of the magnificient
"Address" from which I have just quoted. Most, though full of a remarkable
verbal and intellectual energy and variety, is more ephemeral, intended to be read once
only, dependent now upon our interest in the parade of events to which it responds, the
grim history of this grim century's middle years, and upon our desire to know more about a
writer we value for his poetry and fiction. The parallels between the creative writing and
the journalism are innumerable and profound. Reading Beyond Sambation is at times
entertaining and amusing an aspect this review has perhaps unfairly overlooked;
more often it is an ordeal. But no serious reader of Klein's poetry and fiction will want
to avoid the experience.
F.W. Watt |