faith, for the national sentiment of the Jew and his religion are
closely linked with each other. And not only this national sentiment and
this religion are inconceivable the one without the other, but a third
factor is joined with them so intimately as to be indispensable--it is
the Holy Land.

The desire to explain rationally the Jew's love for his ancient land
suggested to Rapoport, long before Buckle and Lazarus, the theory of the
influence of climate on the psychology of nations. In his sketch of
Rabbi Hananel (_Bikkure ha-'Ittim_, 1832), he explains the
psychologic traits of the Jewish people by the fact that they resided in
a temperate climate and in a country situated between Asia and Africa.
Thence was derived the tendency to maintain equilibrium between feeling
and reason which characterizes the Jew. Under favorable conditions, and
if the Roman conquest had not intervened, the Jews would have reached
the highest degree of this equilibrium, and become a model nation. That
is why Palestine is the political and spiritual fatherland of the Jew,
the only country in which his genius can develop untrammelled; that is
why Palestine is so indissolubly attached to the destinies of Israel,
and is so dear to every Jewish heart. But even in the exile, "in the
darkness of the Middle Ages, the Jews were the sole bearers of light and
knowledge". This is what Rapoport strove to demonstrate in his works on
the scholars of the Middle Ages, and in his Talmudic encyclopedia,
_'Erek Millin_ (Prague, 1852), which, unfortunately, was not
finished.

In this fashion Rapoport, who did not hesitate to write on Bible
criticism in Hebrew, the first to use the ancient language for the
purpose, endeavored to reconcile the reason of a modern mind with the
faith and the Messianic hope of an orthodox Rabbi.