Tfilikri"VEWISRO IROPIICIA
PAGE FOUR
reit.
,
7111- tic
their own people and it will not be merely the chronicle
of prosperous or sordid lives of the American Ghetto.
Until such time, however, whatever genius we may
have in the arts will find its realistic expression in the
Yiddish, a language as vigorous and effective as many
which are held in high esteem.
•
mums« imusessse mom.. hareems •
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4
June 27, 1924
Sivan 25, 5684
Morris D. Waldman
The appointment of Morris D. Waldman as execu-
tive director of the United Jewish Charities of Detroit
marks an event suggesting hope and promise for the
proper development of the Jewish community. Like
most large communities, Detroit Jewry is engaged in
a host of benevolent and educational activities, which,
however, lack a coherent purpose. The need for bring-
ing together into a rational communal plan the sundry
tasks to which Jewish groups have assigned themselves
has been manifest for a long time. With the coming of
Mr. Waldman as the director of Jewish communal ef-
fort, the chances for a sane co-ordination of existing
agencies and an extension of needed social enterprise
assume a brighter color.
The happy character of Mr. Waldman's appoint-
ment is realized when it is remembered that he is a man
in the prime of life, discerning in judgment in the field
of Jewish communal work, profound in his search for
solutions and free from the intellectual frills which
social workers are prone to pursue. The Jews of De-
troit have reason to be encouraged now that the work
involving the needs of the whole community has been
entrusted into the hands of a man whose career was
developed in posts of great responsibility and whose
distinguished traits of character and temperament ac-
count him a unique public worker.
4
Yiddish or English?
Lewis Browne, writing on "Twelve Great Jews of
Tomorrow" in the B'nai B'rith News, strikes a note
in regard to the matter of Yiddish literature in America
which may well be evaluated. He says: "I have
heard distinguished rabbis lament at interminable
length because we have failed to produce any but a
Yiddish literature in America. And I have seen these
rabbis fly into paroxysms of diatribes against Abraham
Cahan for writing the 'Rise of David Levinsky,' and
Samuel Ornitz for his 'Haunch, Paunch and Jowl., "
So far we are agreed with Lewis Browne but in what
follows we want to take exception, inasmuch as he fails
to properly analyze the causes which have made Yid-
dish the vehicle for our drains and literature. lie goes
on to say, "Of course, so long as such attitude obtains
among us, we can have no hope for a literature of our
own in this country. So long as we will favor only
those novels which smother us with sticky syrup and
read only those essays which douse us with hysterical
praise, our articulate Jews of intelligence and artistic
honor will perforce be drawn to writing of O'Flaher-
tys and Svensons. Real art is interested not in sweet-
ness but in light—and light has a way of revealing all
manner of ugliness. Consequently these men of whom
I have been writing, all of them eager to produce the
realest art they are capable of, find themselves walled
off from their own milieu."
Are these the underlying reasons for the failure of
Jewish writers to produce a literature of our people in
English? Let us examine the facts, if only superficially.
The language of our people whose identity cannot be
mistaken is Yiddish. The integrated group who have
been up to the present the keepers of Jewish culture,
are those who read and speak Yiddish. The II ebraist
may complain that Yiddish is a foreign tongue, but
that does in no manner make it less the living speech of
our people, the speech in which they think and feel,
the language of realistic literature, poetry, philosophy
and drama.
When this medium is employed there is no attempt
to paint our people in any other light than they ac-
tually are; we are not trying to picture them for the
Gentile world in colors of sweetness. We are not seek-
ing the good opinion of the Christian when the Yiddish
idiom is employed, and are not playing up to hint.
Our failure to create a literature of our people in
English lies in the fact that we have not yet found our-
selves in this milieu in which we now live. We are try-
ing to create a good impression upon our new neigh-
bors and we say only sweet things in the language
which he understands. We are not ashamed of our
own family and when we want to say something with-
out reservations we are compelled to use our own lan-
guage, the Yiddish.
It is true that Yiddish is the language of the Euro-
pean ghetto, but despite all outward loss of the ghetto
life and spirit, wg still drag along with us the ghosts
of that hideous time. The ghetto was after all our own
world in which we spoke freely, ‘Ionestly and directly ;
when we wish to do so even in America we are driven
back to that which has native strength and intimacy
for us.
It may sound strange and anomolous to regard these
rabbis who fulminated against David Levinsky and
Haunch, Paunch and Jowl as being shot through with
more of the Ghetto atavism then is the most enthusias-
tic Yiddishist, for these rabbis want only the best opin-
ion of us to be had by the Gentile world, while the Yid-
dishist carrying with him as he does the Ghetto odor,
only desires that his neighbor know some things about
him. Therefore he speaks an alien tongue which may
be and often is misunderstood.
David Levinsky and !launch, Paunch and Jowl are
forerunners in the literature of our people in English.
They are indications that we are orienting ourselves in
our new environment, we are becoming conscious of
our value in the community, are losing our feeling of
inferiority and feel that we have something to contrib-
ute to the literature of our time and country. which is
as realistic and vital as the contributions of the O'Fla-
hertys and Svensons. With the consciousness of race
equality growing even stronger, many more of our liter-
ary men and women will find their materials among
.
I
tUfg2g4 Z4, 47:8VZ04 6W-Zte
iyiJ
Architecture.
The Living Synagogue.
General Offices and Publication Building
850 High Street West
4f."
,
The Fundamentalist-Modernist controversy in the
Protestant Episcopal church is not a unique or isolated
phenomenon. The Living Church in Russia and now
the Living Synagogue in Poltava, the Carnegie Syna-
gogue with its anomalous and almost curious contradic-
tions are all part of the same process which is at work
in a world which has rejected much that had long en-
dured and is now questioning many venerable and long
cherished institutions.
Because we have been a democracy for almost a
century and a half we scarcely realize the significance
of the overthrow and extirpation of royal dynasties
which ruled Europe for many centuries. To the Euro-
pean of ten years ago it was inconceivable that the
Ilohenzollerns, the Romanoffs and the Hapsburgs
would not continue to hold the destinies of their mil-
lions in the very hollow of their God-anointed hands.
And yet Europe is freed from these forces which were
to us a hateful scourge and have become such to the
people of the old world.
Sacred institutions have been critically examined
in the light of their efficacy and worth to a sorely tried
and deceived humanity. Today many of the too-holy-
to-be-touched crowned heads are deposed, never to ex-
ert their sinister influence upon Europe. They were
found to be a dead state which bore heavily upon the
people and gave no returns in good will and happiness.
Democracy in the best sense is triumphant, even though
there may be dictatorships which admit they are only
transitory things and are already giving way before
the enlightened will of the peoples. There is a univer-
sal, though in some cases tacit, acknowledgment that
democracy is a living and not a dead formula by which
man may best achieve a full life. No one will say that
the challenge and destruction of absolutism and tyran-
ny was not an excellent thing for Europe; that the
scrapping of the dead weights of arbitrary power sanc-
tified by heavy traditions has not brought greater hope
and joy to the people of Europe. ,
This critical questioning, almost iconoclastic attitude
is abroad in the world and it is not at all surprising
that the church, which was not alien to monarchy nor
disassociated with it in many of its worst practices, es-
pecially in Russia, should be subjected to very close
scrutiny. At another time in the history of man, during
the French Revolution, the spirit of iconoclasm carried
them to even further extremes; for in that unhappy
time religion was dethroned and reason set up in its
place. Excesses, banishments and confiscations were
carried on to a degree before unheard. Religion, how- -
ever, was not destroyed by the proscription for it is too
vital and intimate a thing in man's life to be destroyed
by a ukase or a decree of a revolutionary tribunal.
In our day the Fundamentalist Living Church advo-
cates, or any critical group, do not want to destroy re-
ligion, they merely seek to bring it into harmony with
the . facts of life and the scientific discoveries of the-
day .
There is surely no rabbi, preacher or priest with a
mind which envisages humanity and a heart which re-
sponds to suffering who is not seeking the spiritual sal-
vation of the people. No modern spiritual leader to
whom the substance of religion and not the form is
paramount refuses to recognize that changes have tak-
en place, that science has made noteworthy contribu-
tions. These self-same spiritual leaders do not want
to be encumbered with outworn and useless formulae
which add not an inch to the spiritual stature of man-
kind, but often by their cumulative weight actually
stunt the growth of searching, wistful humanity.
The rabbis and ministers realize that too often in
the church the communicants have asked for bread and
have received a stone: This demand and urge for a
Living Church and a Living Synagogue is a challenge
to the venerable 'which is not of the spirit of religion.
- It is a challenge to hoary practices and uses that are
sanctified only by age and not by reason and humanity.
The Living Synagogue comes from the masses of
humanity. It -is the urge that must have mystical,
spiritual satisfaction and asks for a synagogue of uni-
versal brotherhood. There may be rabbis in America
who prefer a dead Judaism; if there are such they have
been,conspicuously silent. Judaism is a living, resilient
religion which offers fresh living waters, and if it had
become petrified in Europe it was only externally. For
within it has had the nourishment which satisfies the
souls of men.
Out of all this searching and probing will come a
quickening of the conscience of men, and when we have
again reached a stable equilibrium and a higher democ-
racy a more humanistic religion will be the result at-
tained.
The playboy of the Balkans, Roumania, has a
charming though noisesome way of showing its appre-
ciation. In order to convince the world of their good-
ness, the students greeted M. 31. Ussishkin with a
shower of rotten eggs when he recently visited Kishin-
eft in the interests of the National Fund. We wonder
what childish pranks they would play if they really
had in mind to greet a friend. They would likely send
him to dreamland with a bludgeon.
German student associations hold many noisy con-
ventions, at which violent anti-Semitic resolutions are
passed. The Prussian diet refuses to pass laws re-
quiring registration of students as to religious affilia-
tion on the grounds that such registration is uncon-
stitutional. This forcefully illustrates the difference
between blatant, irresponsible talk of beer-fuddled
students and responsible legislators. We are for let-
ting the students talk big to their heart's content.
Roumania furnishes the world a bit of tragic humor.
The authorities admit pogroms, but they have been
greatly exaggerated and besides, why do the represen-
tatives of the Jewish Telegraphic Agency tell the world
the whole truth about the matter? It is shocking bad
manners to tell outsiders that we are just beating up
and otherwise maltreating a lot of Jews. And if the
authorities get hold of this J. T. A. representative they
are going to try him for some offense, the Lord knows
what.
40J..• -.X:, -11„,
vh„
-A„,
THE SCIENCE OF JUDAISM
AS WE GO
ALONG
1,11F. synagogues of the great Con-
". Cliental cities are noted for their
beauty of architecture. Jewish relig-
ion edifices in the old cities of Europe
—London, ('aria, Prague Rome, Ber-
lin and Vienna—are visited not only
because of venerable historical asso-
ciations but because of the structur-
al dignity that inheres in them. When-
ever a Jewish community in medieval
times found respite front persecution
it resorted to the building of beauti-
ful places of worship. They failed
not to recall that a synagogue was to
be a miniature Temple, which was to
be in keeping with the exalted nature
of divine morship. And fortunate in-
deed were the Jews who lived during
the period in which Europe was mark-
NI by a passion for imposing and
beautiful churches.
In America today we have a pecul-
iar situation, as far as synagogues
are concerned. In the large cities
synagogues are being built at a quick
pate. The rapidity with which Jews
are adjusting themselves to the eco-
nomic environment hastens the erec-
tion of centers of worship. The rich-
er the congregation, the more ornate
the edifice. Less affluent groups also
build synagogues, but in a manner
that may at best he termed unfortu-
nate. A feeling for beauty in archi-
tectural conception seems to have be-
come a lost art as far as synagogue
building is concerned.
The absence of architectural beauty
in synagogues may not partake of the
character of a grievous Jewish prob-
lem but it does constitute a reflection
on our higher tastes. Many of the
strucutres in which poorer Jews wor-
ship are so meaningless in architec-
tural conception; .so pathetically gro-
tesque that tine inclines to doubt
whether certain architects know the
first lines of their profession. It is
true that the dsual limited means of
many congregations cannot stake pos-
sible temples of beauty. But why
build Weazened-looking buildings and
call them synagogues 7
What we need is a Jewish Chris-
topher Wren, or a number of them,
men who are imbued with fine archi-
tectural knowledge and know the re-
quirements of synogoge building. But
we need one thing more. We should
seek the development of larger con-
gregations and discourage the multi-
plication of tiny tribes. In union,
even from the standpoint of Jewish
congregational life, there lies strength
that may be employed in many direc-
tions. Not the least of these is the
possibility of studding American Jew-
ry with synagogues that are ample,
beautiful and venerable with dignity.
The value of beautiful synagogues
must have escaped the attention of
persons trying to solve the problem
of a decadent Jewish life.
Perfection.
T
IIIS is not our opening political
broadside. We shall not discuss
politics with reference to the soon-to-
be-opened campaign. If we treat of
Coolidge, we shall do as with no
thought as to his ambition to succeed
himself.
Dr. Marion Leroy Burton, presi-
dent of the University of Michigan,
who in his nominating address ascrib-
ed to the president qualities that an ,
proach perfection, has jarred us ter-
ribly. lie has shaken our faith in the
dispassionateness of the scholars.
Discounting the ardency of a personal
friend, we still refuse to be convinced
that a man, suddenly thrust into a
seat of majestic power, can be no sub-
limely correct, as intuitively discern.
ing as the President has been describ-
ed.
Men constantly look for a spark of
divinity in the characters of the
mighty. The impulse that led the
Russian peasant to regard the Czar as
God's regent on earth also urges men
in a higher stage of civilization to at-
tach the quality of perfect under-
standing and virtue to the man pos-
sessed of power, especially if he be:
longs to the same party, or commun-
ion. The theory that the king can do
no wrong unfortunately has crept in-
to the mental makeup of an educated
man like Burton, who assures us that
the President virtually is immune to
error.
frankly dissent. We do not be-
ve
‘o . in the infallibility of mortal men.
lir erI're
We advocate faith, but we also urge
a healthy skepticism. The doubt that
makes men seek to know what is go-
ing on about them will liberate them.
The truth, we are told, makes men
free. How is the truth to he achieved
if we take everything for granted,.
even the perfection of a man.
Self•Suffieiency.
NE of the statements Jews fre..
0 quently are making now that im-
migration virtually has been checked
is that American Jewry will have to
seek strength within itself, to so 'em-
ploy its varied powers as to achieve
complete substance without outside
help. Those who have declared them-
selves thus seem to have thought but
a little. If what they say is'true, we
must conclude that in the past the
Jews of America were practically de-
void of spiritual self-consciousness
and that, being materially well-con-
ditioned themselves, they left the work
of spiritual import exclusively to the
poor but learned scholars who came
from abroad. We must also conclude
that in the future American Jews will
he, as it were, cut off from the rest of
the...Jewish spiritual world.
Now all this talk of self-sufficiency
may be good rhetorical stuff but it
There is no such
lacks wisdom.
thing as freedom from the rest of the
world. To speak of American Juda-
ism as a thing apart and of a temper
peculiarly its own is to harp on a
petty theme. No less in the future
than in years gone by Jewish spiritual
unfoldment will react on the Jews of
America. We will influence the Jews
of other countries just as definitely.
So with Palestine. No doubt Pales-
tine will send out much spiritual light
to the Jews of the world; but it will
also welcome gracious influence no
matter whence its emanates.
There is no such thing as complete
self - sufficiency. No. walls, high
though they may be, can shut out the
penetration of ideas.
:Jo, '• -
By SIMON G. KRAMER
1
Jewish scholarship and Jewish history,
There is something disparagingly
but philosophy and secular literature
suggestive in the term modern Jew-
were sorely neglected. Today a com-
ish scholarship. The implication is
mentary on the Talmud and codes,
that what long ago Was considered
or a work in the broad field of legis-
the height of Jewish learning, some-
lative controversy, is indeed a larity.
how no longer curries favor with
But works on Jewish history, as also
modernity. It is not that the dispo-
volumes on the broad, human ele-
sition of Jewish scholars has changed
ments in Jewish life, are published in
to any great extent ; scholarly dispo-
comparative abundance. Happily,
sition must of necessity remain the
Biblical literature too is coming into
same, if any contributions to Jewish
it own again, but rabbinical litera-
learning are to come forth. An en-
ture is gradually receding to the
grossing interest in one's chosen field
background. That the shift in em-
of inquiry and a tireless search for
phasis is a direct result of the change
truth have been from the beginning
of attitude does not detract a whit
of days to the present the qualities
from its significance. Since Jewish
that distinguish the scholarly select
life is quite obviously drifting from
from the rest of humanity. The di-
the religious to the secular, and from
vine precept—'This book shall not
the nationally traditional to what is
depart out of thy mouth; but thou
universal and liberal, the field of Jew-
shalt meditate therein day and night"
ish scholarship also discloses a shift
—has been the guiding principle for
of interest from the religious and
the Jew and Gentile alike who were
legalistic studies to the secular and
disposed to labor in the field of schol•
humanizing studies. For one to say
arship. A genuine disinterested de-
that the whole truth lies with one or
votion to subject matter and pursuit
with the other, with the old or with
of learning have been and will for-
the new, would be the height of nar-
ever continue to be the characteris-
rowness and a display of a lack of
tics of scholars the world over.
discrimination.
Nor can it be said that the general
What, then ought a modern Jewish
content of modern Jewish scholarship
institution of learning to do in order
is very much different from what in
to
reconcile both points of view? The
former years was both the pursuit
Hebrew Theological College of Chi-
and delight of the learned men of
cago, an Orthodox institution for the
Israel. At all limes the rabbis and
training of rabbis and scholars, head-
scholars of Israel were occupied with
ed by Rabbi Saul Silber, is seeking
one or another phase of Jewish ex-
to seem the problem. As an insti-
perience. The Bible, as the fountain
tution for the training of Orthodox
head of all Jewish life and conse-
rabbis, its primary interest is the sub-
quently of all Jewish history and
ject requirements for the Orthodox
literature, has through the centuries
rabbinate, namely, a thorough ac. •
been studied with an interest and an
quaintance with the Talmud and the
absorption to be expected of a peo-
codes and wide proficiency in Biblical
ple whose sole mental refuge it was.
and rabbinical literature. The Tal-
The sedulous study of the Bible was
mud, still recognized by Orthodox
outdone only by a still more perse-
Jewry
as the source and basis of
vering mental application to its
Orthodox Jewish life, necessarily
daughter study—the Talmud, upon
holds
a
position of primary import-
the precepts and regulations of which
ance. Under the guidance of Rabbi
depends all Jewish life in the Dia-
N.
Yablonsky,
one time head of the
spora, General Jewish history in its
celebrated academy in Slabodka,
broader, universal and extra legisla-
Lithuania,
and
now head of the de-
tive aspects, was at no time seriously
partment for Talmud and Talmudic
neglected; since Jewish experience,
literature,
studies
in the Talmud and
as well as any human experience,
codes are pursued to meet the exact-
must find its verbal expression on the
ing
demands
of
the
most Orthodox
printed page of history and of litera-
Jews. In order to train American
ture.
rabbis, however, who should be able
What is it then that really distin ,
to meet actual ronditions and to lead
guishes modern Jewish scholarship
their constituencies in the spirit of
from what seemingly is modern no
Jewish tradition, more than the above
longer? The difference, it seems to
is necessary. In addition to this dif-
me, lies not so much in the scholarly
ficulty of reconciling Orthodox prin-
disposition and general content as in
ciple with the conditions of present-
the general attitude and in the shift
day Jewish life, there is yet another
Of emphasis. I refer again to the
difficulty almost as great—namely, to
Biblical precept for scholars, men-
harmonize the secular education of
tioned, in part, above. ''This book
the students with the religious lore
of the law shall not depart out of
that they receive from the folios of
•my mouth; but thou shalt meditate
the Bible and of the Talmud. For
therein day and night, that thou
the students of the Hebrew Theologi-
mayest qbserve to do according to all
cal College are, for the most part,
that is written therein." This was
university men, trained in the spirit
the attitude of Jewish scholars in
of American schools and universities,
former times. To study the Torah
and the problem that Orthodox Jew-
was a means to a higher end, namely,
ish seminaries have to contend with
to observe and "to do according to
is just this. When the spirit of the
all that is written therein." The
American university must be made
prime interest in Jewish life was to
compatible with the spirit of the Ye-
observe the law, the religious and the
shibah; when liberalism and religious
civil law. The religious life of the
indifference must somehow be made
Jew was surrounded by prohibitions
to go hand in hand with traditional-
• and observances in sufficient number
ism and Orthodox religiousness, the
to make of him in very essence a re-
situation, to say the least, needs very
ligions being.• To live in accordance
careful handling. Jewish religious
with the laws of the Bible and of the
philosophy, treated from the modern
Talmud, and in accordance with the
critical and scientific viewpoint, be-
teachings Of the rabbis and the tra-
comes more than a necessity. The
ditional customs of the forefathers,
only way to meet these difficulties is
was the chief concern of Jewish life.
an exhaustive study of Jewish his-
Jewish scholarship was actually syn-
tory, through which will come an in-
onymous with the science of Judaism.
culcation of Jewish ideals, an intelli-
For Judaism, in essence, is no more
gent appreciation of Jewish problems
than the totality of Jewish practices
and a judicious attitude toward Ju-
and observances based upon certain
daism and the Jewish people.
religious beliefs, and the science of
With this end in mind, Dr. Abra-
'Judaism dealt with the Biblical and
ham Schechter delivers his lectures
Talmudic sources of these practices
in studies in Jewish history and
as also with.the consequences of their
literature. A scholar of great repute,
observance. Incidentally, numerous
the possessor of wide erudition, the
contributions of inestimable value
author of volumes on Jewish archae-
were made to the pure science of Ju-
ology and liturgy and a master lin-
daism, both to the intellectual aspect
guist, he is above all a personality,
of Jewish study and to its spiritual
representative of both East European
upliftment. Primarily, however; Jew-
Talmudic learning and of West Eu-
ish scholarship was pursued with a
ropean university scholarship. A
view to Jewish observance.
product of the Galician Beth ha-Med-
The attitude of modem Jewish
rash and of the universities of Frank-
scholarship is markedly different.
fort-on-the-Main and of Berne, and
While "but thou shalt meditate there-
a Ph. D. of Dropsie College of Phila-
in day and night" is still retained, it
delphia, Dr. Schechter is well equip-
is, retained no longer with a view to
ped to be the head of the department
. the second part of the passage, "that
for the science of Judaism at the Ile-
thou mayest observe to do." This
brew Theological College and a guide
change of attitude, certainly deplor-
and an inspiration to American Jew-
able from the Orthodox Jewish view-
ish university students who wish to
point, is yet pregnant with signifi-
attain an admirable synthesis of Jew-
cance in that it is indicatory of a
ish and worldly culture. In the six
marked severance of the letter of the
months that Dr. Schechter has been
law from the observance of it, the
with the Hebrew Theological College
consequences 'of , which are .hardly
of Chicago, the students have become
• bright for the future of Jewish unity
acquainted with notable authors and
and Jewish existence.
books, with movements and conflicts
in Jewish history, with Genizah frag-
A shift in emphasis in subject mat-
ments, with philosophical quibbles
ter is also clearly obvious. Jewish
and discussions, with scholarly exe-
scholarship *lay does pot concern
gesis. The department headed by Dr.
itself so much with the religiods and
legislative side of Jewish life; it con-
Schechter has contributed much to
help bridge the chasm between old
cerns itself more with the secular and
the historic aspects of Jewish experi-
and modern Jewish scholarship and
between Orthodox rabbinical train-
ence. At one time the Talmud and
ing and secular university education.
codes bore the bulk and weight of
per NA*. -re.-_26, -A,•.20,7..1.0,
ADON OLOM
Thou west, 0 Lord, eternal king,
Already ere prime Chaos stirred;
But since creative spake Thy Word,
Thy sovereignty, Thy creatures sing.
Thou west, Thou art, Thou still shalt be,
Altho' this mighty wonder-world
To its first Nothingness be hurled,
For thine is all eternity.
The Absolute art Thou, the One,
Whose unity in essence pure
No taint of second can endure;
With end as with beginning none!
And yet, the' infinite Thy power,
Thou 'rt near to me, who am but clod.
Thou hearest my cry, 0 living God,
My refuge Thou and fortress-tower.
To Thee my body I confide,
My spirit, too, for Thee to keep ;
No evil, waking or asleep,
Fear I while Thou art at my side.
HARRY W. ETTELSON