Our Israelitish Brethren
I have before me a curious narrative of a young Jewish lady in Southern Russia, venturing to carry a parasol in the streets on the Sabbath. Her mother, reproached by the stricter Israelites for allowing her daughter thus to transgress traditional law, forbade the young lady ever again on the sacred day to interpose a human invention between her fair countenance and the sun's rays. The daughter, offended, refused to go out at all on the Sabbath, and after four months the mother relented, saying: "I am not so strict as my mother is, and you will not be so strict as I am. You may, therefore, just as well begin now to practise your laxer principles; it is of no use trying to make you what I am myself." The grandmother, in fact, was a pilgrim in the Holy Land, whither she had gone to end her days; the mother was merely a good orthodox Jewess; the daughter was willing to carry a parasol on Saturday!
The recent movement among our lsraelitish brethren toward Reform is merely the revolt of emancipated intelligence against the rites, usages, and doctrines which had become unsuitable and obstructive. It is a reassertion of the supreme authority of human reason. The reformers, while clinging with the tenacity of their race to the two essentials, - God and the Sabbath,—demand and concede in all minor matters perfect liberty! Nor do they adhere to the weekly day of rest so much because it is commanded, as because it is best. The most advanced statement of the reformed ideas is a lithe work published a few weeks ago, "What is Judaism?" by Rev. Rafael D. C. Lewin of New York. Mr. Lewin, in discoursing upon the laws and rites ordained by Moses, asserts that they are obligatory only so long as they answer the end intended. "As soon," he remarks, "as reason has decided that the time for their observance has passed, that they no longer effect their purpose, that according to the age in which we live the religious Idea, if requiring an outer covering at all, needs one of different materials, then the observance of them has forever passed, and a continuance of them is but a violation of those grand eternal principles which constitute pure Judaism."
Sacrifices, according to this bold writer, were permitted only in condescension to the barbarism of primitive tribes, and he ventures upon the tremendous audacity of saying, that even the venerated rite of circumcision must give way before advancing intelligence! He evidently regards it as the merest relic of barbarism, and speaks of the coming abrogation of all such usages as "a glorious event." Again and again he holds language like this: "Judaism is religion, and religion is life, spirit; it is neither letter nor law. The Bible is the word of God only when it in construed from its spiritual signification. There in nothing supernatural about the Bible. It is not a revelation of God's will imparted to any certain man under mysterious circumstances, nor is it a direct communication from God to man. It is a book, and only a book; a book written by mortal hands, a book containing ideas, sentiments, and doctrines emanating from the brain of man." But, he adds, although the Bible is man's work, wherever in it the true spirit of religion is expressed, there, but only there, is it "the true inspired word of God."
Few of our Israelitish brethren are yet prepared to receive such advanced heresy as this. Perhaps one third of all the Jews in the United States are still orthodox; another third neglect religion except on the greatest days of the religious year, and are indifferent on the disputed questions; another third are in various stages of Reform, a few even going beyond Mr. Lewin. A very small number, both in Germany and America, are prepared, for reasons of convenience, to adopt the first day of the week instead of their Sabbath. They say truly that the essential thing is to rescue a day from business for the higher interests of man; and, that great boon being secured, the only other point of importance is, that we should all have the same day. The idea, however, is held in aversion by a vast majority of the Jewish people, and it will be many years in making its way to general acceptance. Meanwhile they employ our Sunday in holding their religious schools and in transacting the business of synagogue and charity.
The difference of opinion between the Orthodox and the Reformed does not create visible division among them, because the Jews are congregationalists. Each synagogue is independent in all respects. There is no ecclesiastical body nor Chief Rabbi in the United States, to interfere in the concerns, to criticise the ritual, or censure the belief of any congregation. If a congregation is in need of a minister, preacher, a reader, a sexton, it simply advertises for one, stating the salary to be given, and usually whether the congregation is Orthodox or Reformed. In almost any of our Jewish papers we can find a long string of advertisements like the following;—
WANTED. – The cong. Anshe Chesed, of this city, desire to engage a minister for the term of five years from August next, at the yearly salary of three thousand dollars. He is expected to deliver sermons in German, and to superintend the congregation school.
Applications and testimonials to be handed before the 8th of April next.
THE Congregation Anshe Chesed, of Vicksburg, Miss., desire to engage a gentleman to take charge of their new temple. It is requisite that he be able to lecture in the English as well as in the German language, and perform the functions of Chazan, leader and instructor of a choir.
A salary of $3,000 per annum will be paid.
Competent men are invited to correspond with the undersigned on the subject, and enclose references and testimonials.
TO CONGREGATIONS. – A gentleman, who has for a number of years filled the position of Chazan, Baal Korah, and teacher of Hebrew and German in a rather large congregation, but on account of religious principles has given up his situation, is anxious to meet with a similar position in a Orthodox congregation, in either city or country. He is well-qualified Shochet and practical Mohel, and, though not a professional preacher, able to lecture in both German and English languages.
The best of references can be given.
WANTED. – A CHAZAN and SHOCHET, (Orthodox) by Congregation K. Keneseth Israel, of Richmond, Va., within sixty days from date. Salary, $1,000. Applications must have the best of recommendations, and must be able to deliver discourse. No traveling expenses allowed.
WANTED. – A SHOCHET and CHAZAN (Orthodox) by the Congregation Beth Ee, or Buffalo, N. Y. Election to take place Sunday in Chalamood Pesach (April). Applicants must have the best of recommendations. No traveling expenses allowed.
In every congregation there in, of course, a party inclined to reform, and a party of sticklers for “the good old ways of our fathers." The occasional election of a minister furnishes an opportunity for measuring the strength of the two and each member has always the resource of joining another congregation more in accord with his own disposition. Nor can there be very bitter contentions in a religious body that never thinks of winning proselytes, and has only a faint and vague belief in retribution beyond the grave. Among the thirty-two congregations in New York, the two most conspicuous represent the extremes of Orthodoxy and Reform, but there appears to be good-will between them, and they unite in the support of charitable institutions.
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