Classic and Contemporary Poetry: Explained

Charles Reznikoff’s poem "Jerusalem the Golden: 77. Joshua at Schechem" presents a sweeping narrative of the Hebrew people's journey through history, capturing their trials, tribulations, and resilience as they navigate God's commands and the challenges of survival. The poem reads like a condensed, poetic history of the Hebrews, from their origins in Ur to their dispersal across the world, blending biblical references with Reznikoff’s own interpretive lens.

The poem begins with a depiction of the Hebrews in Ur, snug and comfortable, only to be disrupted by God’s command to wander through "waste places, north and south." This initial call to leave Ur mirrors the biblical story of Abraham, who was called by God to leave his homeland and journey to an unknown land. The harshness of God’s command—“leave your dead; let kings fight against you, and the heavens rain fire and brimstone on you”—emphasizes the theme of divine testing and the idea that the Hebrew people’s journey is one of both physical and spiritual trial.

As the poem progresses, Reznikoff illustrates the cyclical nature of the Hebrews’ relationship with God: they find prosperity and comfort, only to be cast into hardship again. After becoming "rich in flocks and herds, with jewels of silver and jewels of gold," the Hebrews are made "slaves to Pharaoh," symbolizing the bondage in Egypt. This shift from prosperity to enslavement highlights the precariousness of their existence and the continuous testing of their faith and endurance.

The reference to the "fleshpots, with fish to eat, cucumbers and melons" evokes the Hebrews' longing for the comforts of Egypt during their journey through the wilderness. This longing represents not just a physical hunger but also a spiritual challenge, as they struggle to trust in God's provision while facing the harsh realities of the desert. The command to "be gone into the wilderness" and face dangers such as Amalek and fiery serpents reflects the trials that are meant to refine and strengthen the Hebrew people.

Reznikoff then shifts to the moment when the Hebrews enter the Promised Land, described as "a land of brooks and springs and mountains, wheat and barley." This land, "on which they did not labor," represents a divine gift, a fulfillment of God's promise. However, the ease with which they inherit the land—eating from vineyards and olive trees they did not plant—foreshadows their eventual complacency and the scattering that follows. The scattering "through the cities of the Medes, beside the waters of Babylon" alludes to the Exile, a period of profound dislocation and loss, yet also one of cultural and spiritual growth.

In the latter part of the poem, Reznikoff explores the dispersion of the Hebrews across the world, noting their presence "in every language under the sun." This global diaspora is marked by both the challenges of maintaining identity in foreign lands and the resilience of the Hebrew people, who continue to speak Hebrew even as they become citizens of great cities. The imagery of being swallowed by whales and encountering old men with proverbs underscores the Hebrews' encounters with diverse cultures and the wisdom they accumulate through these experiences.

The final lines of the poem present the Hebrews as "citizens of the great cities," a people who have adapted to every environment while retaining their linguistic and cultural identity. This adaptability and persistence in the face of scattering and exile suggest a deep resilience, a theme that runs throughout the poem. Despite the hardships imposed by divine decree and the challenges of survival in foreign lands, the Hebrew people emerge as a community capable of thriving under the most difficult circumstances.

Reznikoff’s use of biblical language and themes gives the poem a timeless quality, grounding it in the ancient narratives while also allowing it to resonate with contemporary experiences of displacement and identity. The poem’s cyclical structure—moving from prosperity to hardship and back again—reflects the ongoing struggle of the Jewish people to maintain their faith, identity, and community across millennia.

In "Jerusalem the Golden: 77. Joshua at Schechem," Reznikoff captures the essence of the Hebrew experience: a journey defined by divine command, enduring trials, and an unwavering commitment to their cultural and spiritual heritage. The poem serves as both a historical reflection and a meditation on the enduring spirit of a people who, despite being scattered and oppressed, continue to thrive and maintain their identity in a constantly changing world.

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