Becoming at Home in the New Promised
Land
Former New York Times journalist Steven
Weisman tells the story of how Judaism became Americanized largely through the
lens of the disputes between the reformers and the traditionalists coming of
age in the America of the 1800s. Much of the arguments then echo true through
today as to the role of women, music, choirs, English versus Hebrew in
services, peoplehood versus religion, the difference between awaiting a Messiah
or Messianic Age, and the relative importance of prayer and study versus social
action.
Much of his history takes place in Charleston,
South Carolina, which in the 1820s had the largest Jewish community in America.
In fact the struggle over an organ became so heated that it had to be settled
in court. What interested me the most was that much of the arguments in South
Carolina preceded the arrival of the mass immigration of German Jews in the
1840s and 50s who later became the back bone of Reform Judaism. And because
there were so many Jews in the South, the Jewish community split over the issue
of slavery with Judah P. Benjamin becoming the Confederacy’s secretary of
state. Nevertheless when Lincoln died much of American Jewry viewed him as the
second Moses.
Wiesman’s book is the history of the
rise of the Reform movement and the traditionalist reaction against it against
the backdrop of an America that was much different from Europe. To the
reformers the synagogue was the new Temple and America was the New Jerusalem. Thus
there was no need to pray for a rebuilding of the ancient temple and much of
the ancient rules seemed out of place in the hustle and bustle to de Tocqueville’s
America, especially on the frontier.
In America there was no formal rabbinic
authority. In fact there were no Rabbis until the 1830s and no American
ordained rabbis until the 1880s. As a result authority was vested in the
individual congregations which meant that much of the argument took place among
the laity. To be sure there were leading rabbis like Isaac Wise and Jacob
Leeser, but they too were responsible to their congregations.
My problems with Weisman’s book are that
it over emphasizes the intellectual divisions over the role of spirituality and
over emphasizes social justice politics over a connection with G-d. In many
respects religion represents the triumph of faith over reason. To be sure
social justice is important, but Weisman’s definition is probably far from my
own because it is my belief that much of the success that Jews have enjoyed in
America has come not from political action, but rather from the blessings of
the market economy. Thus, unfortunately there is some truth to the old joke that
Reform Judaism is the Democratic Party with holidays. To be sure Jews should be
“the light among nations,” but we should walk the walk with a great deal of
humility. That said Weisman has given us a well-researched book on how the
Jewish religion adapted and became of age in the new Promised Land.
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