JUDAICA - Wisdom In Torah

and communion with God is possible in love, obedience, or
mystical contemplation, but no identity of the creature with
the creator is possible. Systems of thought which assert that
all being is ultimately one and that the duality of God and the
world (or God and the soul) can be transcended in a more profound
unity have not been able to maintain themselves in any
significant measure in Judaism. Pantheism and other forms of
metaphysical or mystical monism (see *God, Conceptions of)
have never been dominant Jewish philosophies.
Bibliography: S. Pétrement, Le dualisme chez Platon, les
gnostiques et les manichéens (1947); Guttmann, Philosophies, index; D.
Flusser, in: Scripta Hierosolymitana, 4 (1958), 215–66; G.R. Driver, The
Judean Scrolls (1965), 550–62; A.C. Leaney, The Rule of Qumran and
its Meaning (1966), index; M. Burrows, More Light on the Dead Sea
Scrolls (1958), index; I. Tishby, Mishnat ha-Zohar, 1 (1949), 285–343.
[R.J. Zwi Werblowsky]
°DU BARTAS, GUILLAUME DE SALLUSTE (1544–1590),
French poet and diplomat. Du Bartas served Henry of Navarre
as ambassador to England and Scotland. A Gascon Protestant,
he opposed the paganism of the Pléiade group of poets and
wrote baroque verse imbued with the spirit of the Bible. Judith
(1573) commemorates the apocryphal Jewish heroine. The epic
La Semaine (1578), which retells the Creation story of Genesis,
and its sequel, La Seconde Semaine (begun in 1584, but never
completed), set out to unfold the history of mankind to the
beginning of the Christian era. The Semaines are outstanding
for their lofty tone and moral purpose, though the style and
imagery are often grotesque. Their encyclopedic conception
betrays the influence of Du Bartas’ erudite contemporary, Guy
*Le Fèvre de la Boderie. Du Bartas’ Hebrew scholarship may
have been modest but his respect for and interest in Hebrew
studies and the *Kabbalah (typical of the French humanists)
may be deduced from the lengthy “Hommage au langage hebrieu”
in the Seconde Semaine. Du Bartas made a powerful impression
in the 16th and 17th centuries and probably influenced
Hugo, as well as Milton and Goethe, in translation.
Bibliography: U.T. Holmes (ed.), Works of Guillaume De
Salluste Sieur Du Bartas (1935–40); A.M. Schmidt, Poésie scientifique
en France au 16è siècle (1938), 247–69; F. Secret, in: Studi francesi, 7
(1959), 1–11.
[Godfrey Edmond Silverman]
DUBERMAN, MARTIN B. (1930– ), U.S. historian and
playwright. Duberman, who was born in New York City, entered
Yale University in 1948 and received his M.A. and Ph.D.
from Harvard University. From 1957 to 1961, he was history
instructor at Yale. He then became an assistant professor at
Princeton University and full professor in 1967. Duberman’s
research centered on the “middle period” of American history,
with special attention given to the Civil War and Reconstruction,
American radicalism, and intellectual history. His publications
include Charles Francis Adams, 1807–86 (1961) and
James Russell Lowell (1966). Duberman, himself an advocate
of dissent and deeply concerned with the advancement of hu-
dubin, mordecai
man rights, edited Antislavery Vanguard: New Essays on the
Abolitionists (1965). He also wrote a number of plays, notably
In White America (1964), a documentary on the American
black.
After exposing glaring instances of homophobia in his
history Black Mountain: An Exploration of Community (1971),
Duberman himself became the target of homophobic attacks
from his academic peers. Subsequently, he became involved in
gay activism on academic, public, and private levels. With fellow
gay scholars, he founded the Gay Academic Union (1973)
and joined the National Gay and Lesbian Task Force.
In 1971, Duberman resigned from Princeton to become
Distinguished Professor of History in the field of gay and lesbian
studies at Lehman College, the City University of New
York (CUNY), where he continued to teach. He was the founder
and first executive director of the Center for Lesbian and Gay
Studies (CLAGS) at CUNY. The Martin Duberman Fellowship
is a CLAGS endowment awarded to a senior scholar (tenured
university professor or advanced independent scholar) from
any country doing scholarly research on the lesbian/gay/bisexual/transgender/queer
(LGBTQ) experience.
Other publications by Duberman include The Uncompleted
Past (1969), The Memory Bank (1970), Visions of Kerouac:
A Play (1977), About Time: Exploring the Gay Past (1986),
Paul Robeson (1989), Hidden from History: Reclaiming the Gay
and Lesbian Past (1989), Cures: A Gay Man’s Odyssey (1991),
Mother Earth: An Epic Play on the Life of Emma Goldman
(1991), Stonewall (1993), Midlife Queer: Autobiography of a
Decade, 1971–1981 (1996), A Queer World: The Center for Lesbian
and Gay Studies Reader (1997), Left Out: The Politics of
Exclusion: Essays 1964–2002 (2002), and the novel Haymarket
(2003).
[Mark D. Hirsch / Ruth Beloff (2nd ed.)]
DUBIN, MORDECAI (1889–1956), *Agudat Israel leader in
Latvia. Dubin represented his movement in the Latvian houses
of representatives (1919–34). From 1920 until 1940 he was also
the chairman of the Jewish community in Riga. He acquired
a reputation among all sectors of the Jewish population as a
negotiator and mediator (shtadlan) with the government on
Jewish public matters and particularly for Jewish individual
needs. An adherent of *Chabad Ḥasidism, in 1927 he played
a decisive part in obtaining permission for Joseph Isaac *Schneersohn
(the “Lubavitcher rabbi”) to leave the Soviet Union.
Even after the liquidation of the democratic regime in Latvia,
Dubin, who was personally close to the dictator Ulmanis, continued
to intercede with the government to obtain alleviation
of anti-Jewish economic measures. With the incorporation of
Latvia into the Soviet Union in June 1940, Dubin was arrested
with other communal leaders and deported. He was released
in 1942 and subsequently lived under police supervision and
extreme poverty in Kuibyshev and Moscow. In spite of his personal
plight he succeeded in extending help to many Latvian
Jews who passed through these cities. In 1946 he returned to
ENCYCLOPAEDIA JUDAICA, Second Edition, Volume 6 31