(Attributed to Z. Alroy.)
When the first symptoms indicating that immigration to the United States would be restricted, a feeling of uncertainty and even anxiety manifested itself in various Jewish quarters. Both Orthodox and Reform seemed to be fearful of the fate of the American Jewish community in the United States. The impression prevailed that Judaism in America can be sustained only if immigration continues. Should the doors of America be closed, should the influx of new Jewish masses with their fresh Jewish traditions and adherence to Jewish forms of life cease – what might happen?
Those who were seized with these feelings had some justification. From early days there was a remarkable situation prevalent in those religious organizations which formed the background of American Judaism. As the membership of the reform congregations and temples decreased, it continually drew fresh recruits from the Orthodox. Viewed from this experience, anxiety had its justification.
Enactment of the quota laws and the practical closing of America’s doors to Jewish immigration are only of recent date. Developments within American Jewish life in this short period, however, carry sufficient evidence to show that this fear has no justification. The opposite has been proven.
The consolidation of the American Jewish community is taking place. One of the forces of this consolidation was the rise of the influence of Orthodox Jewry in America.
When, twenty-seven years ago, a small group of immigrants from Eastern Europe heard of the death of Rabbi Isaac Elchanan, the dean of the Yeshiva in Kovno, they decided to honor his memory by fulfilling a rabbinical dictum: “When a great man dies, an academy is set on his grave.” They formed the Isaac Elchanan Yeshiva in America which was an attempt to imitate the Yeshiva of European fame. Now, a $5,000,000 Yeshiva college, which is to be the exponent of traditional Judaism under modern conditions and methods of instruction[, is going to be built]. The Union of Orthodox Jewish Congregations of America is about to hold its twenty-seventh annual convention in New York City with a large number of delegates representing hundreds of congregations. The long latent forces of Orthodox Judaism in America are awakening. What is their direction and what power do they represent?
Dr. Herbert S. Goldstein, president of the Union of Orthodox Jewish Congregations of America, belongs to this school of American Orthodox rabbis who are both American and Orthodox. The writer of these lines was eager to hear Rabbi Goldstein’s views on the present situation of Orthodox Jewry and the tasks which it confronts and which will be the subject of profound deliberation at the forthcoming convention.
“In recent years it has become fashionable in American Jewish ranks to speak fervently and almost religiously about the need of ‘Jewish education’ and ‘Jewish culture.’ Something is seeking expression, but it seems to me that those who feel this inner wedge are afraid to be consistent. They speak of the need of Jewish education and Jewish culture, fervently, religiously, but avoid saying ‘Jewish religion.’ Until the close of the eighteenth century, there was only Orthodox Judaism. Jewish life meant Jewish religion. In fact, the difference between Jewish and non-Jewish life was the religious discipline under which the Jews lived. Human society, organized government and even industrial and commercial progress are inconceivable without the principle of self-discipline. This was in essence the doctrine which Judaism from its very outset proclaimed and which has, as 1,500 years of history has proven, been the driving power in the maintenance of orderly life and the progress of the world. True, this influence went through a variety of channels, but its source is, without denial, unmistakably Orthodoxly Jewish. If this influence is to continue and exercise its power for good, the source must be guarded and kept alive. This is the duty of the Orthodox Jew. Judaism was the first religious doctrine to recognize the importance of the forms of everyday life for impressing the higher principles. An occasional hearing of even an inspiring sermon [is] sufficient to bring about the required results. It is Orthodox Judaism which has created the guarantees for the realization of the high principle by the creation of a set of rules of conduct which must be observed if the belief is adhered to.”
What is the present situation in Orthodox Jewry in America? I asked the President of the Union.
“Those who are trained to observe things in the making cannot fail to admit that the reawakening of the Orthodox Jew in the American Jewish community is not far off. Gone are the days when the religious affiliation of American Jewry was determined by commercial success or failure. You must not labor under the false illusion that those members who have left the Orthodox congregation to join the Reform temples did so after a profound study of the principles of Orthodox and Reform Judaism which was followed by a recognition that the principles of Geiger and Lindon were better than those of traditional Judaism. This was only natural in the first years of the forming of the American Jewish community. The Jewish community was divided into two distinct groups: a minority of settled families who were acclimated and successful; the other, of recent arrivals who lacked the feeling of certainty and stability both in their material and spiritual status. The majority of the individuals being of a progressive nature, as evidenced by the fact of their immigration to this country, when a little more settled, joined the minority. This condition has undergone a fundamental change. Given time, applied thought has performed this change. The intuition of the Jewish masses in America and their desire for self-preservation, not to speak of the strength of family traditions which are age-old, directed the return to Orthodox Judaism. Speaking of a return is misleading. There was, in fact, no departure. The present moment marks only a full-power reawakening. When, twenty-seven years ago, almost at the dawn of the present American Jewish community, the principles of Orthodox Judaism were re-proclaimed on American soil by the founders of the Union of Orthodox Jewish Congregations.”
“Do you think, Rabbi Goldstein, that Orthodox Judaism in America can continue the old forms of orthodoxy as lived in other countries?”
“It has been the contention of many of the enemies of Orthodox Jewry that its source is European, implying, thus, that it would be un-American. What a great mistake this is. The spirit of America is essentially religious. It is on the precepts of the Bible that the fundamental laws of this country are based. The living of a real Orthodox Jewish life in America cannot be impaired by living in America. Take for instance the dietary laws which are one of the fundamentals of Orthodox Jewish observance. Not only is this not an impossibility, but, as is well demonstrated by the New York State Kosher Law, a desirability. The observance of the Sabbath is also not contrary to the trend of modern industrial life in America,” Rabbi Goldstein concluded.
When the first symptoms indicating that immigration to the United States would be restricted, a feeling of uncertainty and even anxiety manifested itself in various Jewish quarters. Both Orthodox and Reform seemed to be fearful of the fate of the American Jewish community in the United States. The impression prevailed that Judaism in America can be sustained only if immigration continues. Should the doors of America be closed, should the influx of new Jewish masses with their fresh Jewish traditions and adherence to Jewish forms of life cease – what might happen?
Those who were seized with these feelings had some justification. From early days there was a remarkable situation prevalent in those religious organizations which formed the background of American Judaism. As the membership of the reform congregations and temples decreased, it continually drew fresh recruits from the Orthodox. Viewed from this experience, anxiety had its justification.
Enactment of the quota laws and the practical closing of America’s doors to Jewish immigration are only of recent date. Developments within American Jewish life in this short period, however, carry sufficient evidence to show that this fear has no justification. The opposite has been proven.
The consolidation of the American Jewish community is taking place. One of the forces of this consolidation was the rise of the influence of Orthodox Jewry in America.
When, twenty-seven years ago, a small group of immigrants from Eastern Europe heard of the death of Rabbi Isaac Elchanan, the dean of the Yeshiva in Kovno, they decided to honor his memory by fulfilling a rabbinical dictum: “When a great man dies, an academy is set on his grave.” They formed the Isaac Elchanan Yeshiva in America which was an attempt to imitate the Yeshiva of European fame. Now, a $5,000,000 Yeshiva college, which is to be the exponent of traditional Judaism under modern conditions and methods of instruction[, is going to be built]. The Union of Orthodox Jewish Congregations of America is about to hold its twenty-seventh annual convention in New York City with a large number of delegates representing hundreds of congregations. The long latent forces of Orthodox Judaism in America are awakening. What is their direction and what power do they represent?
Dr. Herbert S. Goldstein, president of the Union of Orthodox Jewish Congregations of America, belongs to this school of American Orthodox rabbis who are both American and Orthodox. The writer of these lines was eager to hear Rabbi Goldstein’s views on the present situation of Orthodox Jewry and the tasks which it confronts and which will be the subject of profound deliberation at the forthcoming convention.
“In recent years it has become fashionable in American Jewish ranks to speak fervently and almost religiously about the need of ‘Jewish education’ and ‘Jewish culture.’ Something is seeking expression, but it seems to me that those who feel this inner wedge are afraid to be consistent. They speak of the need of Jewish education and Jewish culture, fervently, religiously, but avoid saying ‘Jewish religion.’ Until the close of the eighteenth century, there was only Orthodox Judaism. Jewish life meant Jewish religion. In fact, the difference between Jewish and non-Jewish life was the religious discipline under which the Jews lived. Human society, organized government and even industrial and commercial progress are inconceivable without the principle of self-discipline. This was in essence the doctrine which Judaism from its very outset proclaimed and which has, as 1,500 years of history has proven, been the driving power in the maintenance of orderly life and the progress of the world. True, this influence went through a variety of channels, but its source is, without denial, unmistakably Orthodoxly Jewish. If this influence is to continue and exercise its power for good, the source must be guarded and kept alive. This is the duty of the Orthodox Jew. Judaism was the first religious doctrine to recognize the importance of the forms of everyday life for impressing the higher principles. An occasional hearing of even an inspiring sermon [is] sufficient to bring about the required results. It is Orthodox Judaism which has created the guarantees for the realization of the high principle by the creation of a set of rules of conduct which must be observed if the belief is adhered to.”
What is the present situation in Orthodox Jewry in America? I asked the President of the Union.
“Those who are trained to observe things in the making cannot fail to admit that the reawakening of the Orthodox Jew in the American Jewish community is not far off. Gone are the days when the religious affiliation of American Jewry was determined by commercial success or failure. You must not labor under the false illusion that those members who have left the Orthodox congregation to join the Reform temples did so after a profound study of the principles of Orthodox and Reform Judaism which was followed by a recognition that the principles of Geiger and Lindon were better than those of traditional Judaism. This was only natural in the first years of the forming of the American Jewish community. The Jewish community was divided into two distinct groups: a minority of settled families who were acclimated and successful; the other, of recent arrivals who lacked the feeling of certainty and stability both in their material and spiritual status. The majority of the individuals being of a progressive nature, as evidenced by the fact of their immigration to this country, when a little more settled, joined the minority. This condition has undergone a fundamental change. Given time, applied thought has performed this change. The intuition of the Jewish masses in America and their desire for self-preservation, not to speak of the strength of family traditions which are age-old, directed the return to Orthodox Judaism. Speaking of a return is misleading. There was, in fact, no departure. The present moment marks only a full-power reawakening. When, twenty-seven years ago, almost at the dawn of the present American Jewish community, the principles of Orthodox Judaism were re-proclaimed on American soil by the founders of the Union of Orthodox Jewish Congregations.”
“Do you think, Rabbi Goldstein, that Orthodox Judaism in America can continue the old forms of orthodoxy as lived in other countries?”
“It has been the contention of many of the enemies of Orthodox Jewry that its source is European, implying, thus, that it would be un-American. What a great mistake this is. The spirit of America is essentially religious. It is on the precepts of the Bible that the fundamental laws of this country are based. The living of a real Orthodox Jewish life in America cannot be impaired by living in America. Take for instance the dietary laws which are one of the fundamentals of Orthodox Jewish observance. Not only is this not an impossibility, but, as is well demonstrated by the New York State Kosher Law, a desirability. The observance of the Sabbath is also not contrary to the trend of modern industrial life in America,” Rabbi Goldstein concluded.
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