Another interpretation of the debated question: what constitutes Conservative Judaism? was presented Sunday night by Rabbi Jacob Kohn of Temple Anshe Chesed in the symposium arranged by the Hebrew Union College School for Teachers in New York City. Dr. Leo Jung, in a preceding lecture defined what constitutes Orthodoxy and Dr. Samuel Shulman, Rabbi of Temple Emanu-El, spoke on “What is Reform Judaism?”
The chief characteristic of Conservative Judaism, according to Rabbi Kohn, is that it recognizes that “Judaism in all its rich complexity must be subject to constant development and adaptation” and it differs from Reform Judaism in that instead of conceding the necessity of the reformation of Judaism it advocates “reform in Judaism from time to time.”
In offering the definition, Rabbi Kohn stated:
“To an evergrowing number of rabbis and laymen a Conservative position is now making itself clear not merely as a matter of sentiment, but as a system of thought and a program for action. In the early literature of the Reform movement, in the pulpit utterances of Reform Rabbis, in the programs of Reform conferences, in the spirit of the Reform prayerbook, and in the lives of Reform Jews, there is apparent a tendency to shift various elements observable in historic Judaism and to make certain of these subservient or wholly negligible. The Reformation became a transformation in life and literature. The distinction is stressed between Jewish legalism and a living Jewish faith, between Jewish nationalism or Jewish particularism and Jewish universalism, between ethical institutions and ceremonial institutions. The former are regarded as unessential and in large measure outworn. Only the ethics of Judaism, only the credo of our faith, only the dreams of our prophets are regarded as authoritative and essential. Reform Judaism of course concedes that certain ceremonies are desirable, that certain legal institutions are very wise, that the communion of Israel exists as a bearer of a universal mission, but legalism, ceremonialism, and particularism as such are unessential to the living Jewish spirit, Now we take our position with Orthodoxy in so far as we wish to maintain the complex pattern of historic Judaism in its entirety. The law and the prophets, social institution and ceremonial observance, the future of mankind and the future of Israel as a living people are to us factors in the religion of the present and the future as they are elements in the religion of our fathers. We part with Orthodoxy, however, and we agree wholly with the spirit of Reform Judaism in so far as we realize that in order to meet the legitimate needs of modern life, the whole of Judaism in all its rich complexity must be subject to constant development and adaptation. We concede the necessity of Reforms in Judaism from time to time, but not the necessity for the reformation of Judaism. It is the Judaism of Torah with all its implications that we wish to see revitalized and adapted to the needs of modern life.
“This leads us at once to the program of Conservative Judaism. Granted that much of Jewish legalism is outworn and mediaeval, that Orthodox Messianism reflects a mediaeval nationalism, that Jewish ceremonialism is overladen with ghetto elements–we still insist that they have their companion pictures in a mediaeval universalism, that is, an outworn conception of the coming of God’s Kingdom upon earth in a mediaeval God idea and a mediaeval ethical outlook. All of these elements on the other hand can be modernized, and a Judaism that is true to itself must attempt the modernization of them all. Conservative Judaism if it is interested in preserving the authority of Jewish law and if it regards so-called ceremonialism as an essential element of Jewish life must eventually create a Rabbinic authority that will meet not sporadically but which will function constantly as a living interpretor of Jewish law. Conservative Judaism will cooperate in every form of endeavor which will make of the Jewish people not only a preacher with a mission, but the living witness of a Torah-ideal and civilization. It is therefore in sympathy with every move for the emancipation of the Jew in the Diaspora as it is in sympathy with the creation of a Jewish commonwealth in the land of Israel. The belief in a personal Messiah may be outworn, but we see nothing mediaeval in faith in a redeemed Israel. It will further every educational movement which will keep open the Hebraic channels through which Jewish inspiration has come down to us. The Hebrew language is not only a cultural and among Jews, but it is the repository of our authoritative sacred literature.
“We deem it no sin to pray in the vernacular. and we deem it advisable to introduce certain such prayers at various point of the service, but we would deem it a sin against the genius of Israel and the unity of the universal synagogue, if Jewish worship lost its Hebraic flavor.”
DR. SILVERMAN HONORED ON FORTIETH ANNIVERSARY OF SERVICE IN CONGREGATION
Dr. Joseph Silverman, Rabbi Emeritus of Temple Emanu-El, was honored Sunday night at a reception tendered him in celebration of his fortieth anniversary in the ministry of the congregation.
Rabbi Samuel Schulman delivered the opening address and Samuel Kaufman greeted Dr. Silverman on behalf of the Emanu-El Brotherhood. Dr. Jonah B. Wise, rabbi of Central Synagogue delivered an address. Samuel M. Newburger, a trustee of Temple Emanu-El, presented Dr. Silverman with an oil painting of himself.
Dr. H. G. Enelow, president of the Central Conference of American Rabbis, Dr. Nathan Stern, president of the Association of Reform Rabbis, Dr. Barnett A. Elzas, president of the New York Board of Jewish Ministers, greeted Dr. Silverman in behalf of the organizations they represented. Henry W. Toch spoke on behalf of the Hebrew Union College.
The Archive of the Jewish Telegraphic Agency includes articles published from 1923 to 2008. Archive stories reflect the journalistic standards and practices of the time they were published.
