|
by
Isaac Leeser
(Continued
from No. 10.)
In
our last we called attention to the disjointed state of the American
Jews, and though we spoke only of them, our remarks might, with nearly
as much propriety, have been applied to Jews all over the world. But we
blame the American Israelites more than others, for the reason, that in
nearly all other countries there are antagonizing principles, other than
inherent in ourselves, which prevent a fusion of the elements in one
homogeneous mass; whereas here we are in very truth in a new position;
for, freed on the one land from governmental interference, and
uninfluenced on the other by rights vested in the ordinary rabbinical
courts and in the consistories which have elsewhere the supervision in
church matters: we are enabled, if we would, to meet as independent men
to deliberate upon the best interests of our people, swayed only by what
is right and correct according to the well-understood principles of our
religion, and to appoint such persons at our head as will, whilst
teaching the law and expounding the Scriptures, abstain from exceeding
their conceded powers as pastors and teachers.
We
will not attempt to deny that there are difficulties in the way of such
a union; there are, as we have already remarked in our first article on
this subject, many inveterate prejudices among our people, owing to no
religious difference, but to the fact that some are natives, others
new-comers; some wealthy, others poor; some professing love for the
German Minhag, others again for the Polish or Portuguese; some have
reform ideas, whilst others at last refuse even the smallest concession
to the changed state under which we find ourselves after the lapse of
centuries since our present church governments sprang into existence,
not all at once, by did advice of a deliberative assembly, but from
gradual and slow changes, owing to times and circumstances. We may
perhaps have occasion hereafter to speak more at length upon the last
point animadverted on, and will therefore pass it over now without
farther remarks.—We say, that it is true that there are difficulties
in the way of a union; but
are they insurmountable? What is there so important in the difference of
the places of birth of the various Israelites in America? We do not ask
that they should deliberate upon political concerns, of which foreigners
are not as well calculated to judge as natives; but upon matters
relating to them as members of the household of Israel. What matters it
to us whether the Israelite whom we meet drew his first breath at the
confines of China, where timid policy has built a wall fortified with
towers to keep out bloodthirsty and barbarous neighbours, or whether he
calls the great metropolis of busy England his home, where men of all
parts of the world congregate in the pursuit of traffic and gain? We are
all Israelites, loyal citizens, or obedient subjects in all countries wherever we find shelter and support;
Israelites only by the tie of a community of belief, and not by the
enjoyment of or debarment from the rights and immunities of political
equality. Wherever we pitch our tents there is our home; and whatever
country permits the Israelite to dwell within its borders, that one he
will call his own, and serve and defend it with all his might. So this
obstacle, of a difference of place of nativity, need not be of any
importance, if we would but reflect that the accident of birth cannot, and of right should not, separate those whose
souls are linked together by the ties of consanguinity in faith, by the
union of the same religion, which regards the Creator as the common head
of the Israelitish race, under whatever government they live.
The
jealousy, which unfortunately in all states of society exists between
the rich and the poor, no doubt may prevent many persons from meeting
together to discuss matters of interest to both, could they be once
brought to unite in friendly council. There are, however, so many
inducements why all Israelites should living in harmony and friendship,
that we may hope that spirit of liberality and mutual good-will may
induce the lovers of their faith to meet upon the broad platform of
righteousness, to effect a common purpose. Without the means of
the wealthy, no plan can be matured; but without the active co-operation
of those whose labours can be made available, all expenditure of
money and the countenance of those who stand high in public esteem will
be fruitless. It is a labour of love, in which all ranks and stations
may meet together. Among our people there can be no thought of an
aristocracy; they who are honoured now sprung probably from as humble an
origin as the most lowly; they who are wealthy have for the most part
started in life with little or nothing; at all events we are all
descended from a long line of persecuted ancestors, who but a few years
back were treated with scorn and contumely, though some had wealth, and
could deservedly lay claim to a renown for distinction and probity among
their own fellows in faith. It mattered in those days but little to our
Christian rulers whether we were virtuous or wicked, honoured or
despised, rich or poor, wise or learned; it was enough we were Jews; and
this exposed us all alike to scorn and persecution, from which no
rank or station was exempt. With the prevalence of a better state of
feeling towards us, with the enjoyment of perfect liberty in this land,
why should we so soon learn to despise each other, and thus justify the
conduct of Israel's enemies towards us? Is this acting gratefully
towards our Maker, who has blest the result of our labour, given us
distinction, granted us liberty of speech, of conscience, freedom from
oppression and equality of rights? We all enjoy, whatever be our
station, the same political immunities; and as such then all have a
similarity of interests in the preservation of that for which we have
suffered so much—in the upholding of the religion of our forefathers.
It was for this we braved all the taunts and all the dangers which the
cupidity or malevolence of a hostile world could threaten us with; and
now it ought surely to be the pleasure of every one, no matter what
amount of worldly goods he possesses, to prove that, as far as he is
concerned, Judaism shall have a brave, a fearless, a conscientious
defender, and that he would consider himself disgraced were it even
suspected that he felt not the greatest ardour in upholding its ancient
institutions. The man with nothing and the man of a million are here
upon a perfect equality; there are no degrees in godliness except
through one's own course of life, and if one be known to the world, the
other only known in heaven, what matters it where salvation is
concerned? will not the Searcher of hearts judge all equally, all
justly, alike, whether they have much in their power, or little, or
nothing? To borrow a beautiful simile from one of the noble band who
disdain not to struggle for the holy cause, the present Rabbi of Emden,
Dr. Samson Raphael Hirsch, we are all engaged upon the building of the
salvation of Israel; the contribution of each, where there are so many
builders, will not be readily appreciated; but it surely will be
happiness enough for each labourer who strives to do his best in simple
sincerity, to feel the consolation to have contributed "if it be
but one stone to the structure of faith; or to have added one drop of
oil to the lamp of religion." For our own part, we do not fear that
ultimately all classes will not act jointly and harmoniously; the
present estrangement is owing to there not being any point, except once
in a while a public meeting, in which all meet together as Jews; but
when once reunions of this kind are established, when brother seizes the
hand of brother upon the broad ground of religious equality as
Israelites, there cannot be any doubt but that a community of feeling
will produce a community of action, which will tend in its turn to
spread a spirit of godliness and conformity to the received tenets of
our blessed religion among all classes of the community. But we must
leave this discussion, and proceed with the remaining points.
What
shall be done with the difference of Minhag or custom of the various
Synagogues? Yes, this is a knotty point. Were it that the
difference were anything of essential moment, it would perhaps be more
probable to bring people together upon a compromise, where each might
give a little to secure a
general harmony. But the distinction is almost so inappreciable, that
each party fears of being swallowed up by the mass, if it do not
persevere in all the minutia which old custom has brought down. But let
it be understood once for all, that a union of Israelites does not take
from any Synagogue its independence; each community can retain its
prayer-book, its mode of reading, of raising a revenue, and of internal
government. For our part, we would rejoice could all Israelites, not
alone in America, but all over the world, take up one mode of worship,
one mode of prayer. But this is not to be looked for in our age, at all
events, though there has been of late a greater approximation to
conformity than was the case formerly; but the time is too recent when
the division between the denominations was so very abruptly marked, that
years must elapse before a perfect harmony can be established. Still all
Israelites profess to and actually do venerate the same law; it is the
object of all to spread godliness among the brethren; and they only are
attached to their peculiar parties because, having been trained in them,
they feel more drawn to them by the tie of association and familiarity
than to those methods which are comparatively strange to them. Why,
then, shall this mere sectional division,—we repeat it is not
doctrinal in the remotest degree,—be a bar to a friendly union for
general purposes, where each party remains independent in its own proper
sphere of action? In brief, why should there not be a FEDERATIVE union,
which leaves every Synagogue or every city perfectly at liberty to
manage its own internal affairs, without the smallest control by the
others? The customs of worship, of reading the Hebrew, the order of
prayer, are not interfered with in this manner; and they only will be
listened to in a general
meeting who have something useful to propose, no matter to what
denomination they may profess themselves. It is intellect and learning
alone, joined to respectability of character, which can rule: and it is
worse than foolish to dread the influence of the one party because they
are too numerous, and of the other because they are too wealthy and
exclusive. Again we would ask, what is it that all desire? is it not the
welfare of the church of Israel, the assembly of the faithful, the
כנסת ישראל? Long
has the daughter of Zion mourned because of the dissension of her
children. And will they still strive with each other? will always some
pull down what others build up? Is there never to be peace? never any
harmony? For shame, men of Israel! your faith demands your united
support; no one can be spared from the ranks of the labourers; all are needed; let all, therefore, strive for the same end, and
righteousness will flourish, to the joy of the faithful and the
confusion of those who look with a jealous eye on the progress and
prosperity of the house of Jacob.*
(To
be continued.) |
