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Stop Rabbmica
Bargain Hunting
A Proposed Solution
for the dree Jdance Svil
By Rabbi Jacob Freedman
T HE “free lances,” (supposed to be rabbis)
have in the vast majority of cases, no real
meaningful ties with a seminary as an alma
mater, nor with rabbinical bodies, nor with their
colleagues, nor with their calling as such. They
have far fewer checking and restraining influences
—when and if the need for such restraint should
arise.
This being the situation, we may ask, what
steps have seminaries, rabbinical associations, in
fluential ordained rabbis, the Yiddish and Anglo-
Jewish press, Jewish organizations, national and
local—taken to remedy the condition? The an
swer is: virtually none! Rabbis who unquestion
ably have great influence in their communities
dexterously side step the issue with the agility of
a terpsichorean devotee. Their actions are at
times truly astounding. 1 know of one instance
in which two reform rabbis, who expressed their
strong disapproval of a certain fledgling ‘‘free
lance” operating within their own immediate
neighborhood to the extent that one of them even
asked me to expose and publicly condemn him,
about face six months later and, out of deference
to the wishes of certain influential people, person
ally install him in a conservative pulpit! What
could be more pitifully ludicrous than such a pros
titution of sincerity to expedience!
The Y iddish and Anglo-Jewish press has been
no less derelict in its duty. Without exception
the editors know “who’s who” in the communities
they serve. Hut they have no backbone, no cour
age. They fear that an expose would seriously
interfere with the circulation and advertising
among the groups involved. So, instead of calling
the attention of the people to the impostors, they
add to the deception by featuring these men as
“rabbis” and actually “build them up” as “rab
bis” in their communities. When a pseudo-rabbi
is guilty of larceny or forgery, the daily press
spews out the story of a “rabbi held for crime.”
The “chillul ha Shem” is broadcast by non-Jews,
who do not distinguish between a rabbi and a
charlatan. Irreparable damage is done the Jewish
name. But the Jewish press itself is .strangely
silent where it should be the first to boldly and
vociferously condemn, the first to warn other com
munities. Information privately received by con
gregations with reference to such candidates does
not have the same deterrent effect as an article
in the public press. While we Jews may be thank
ful and proud that we do not have a tabloid, yel
low-sheet journalism, we do, nevertheless, have a
press which is, in the above-mentioned direction,
stained with a yellowness deeper and
perhaps more pernicious—moral cow
ardice in the line of public duty.
The pusillanimity also characterizes
the national rabbinical organizations
and synagogue associations. Place
ment committees arc over-cautious. 'They pussy
foot in their negotiations with congregations “flirt
ing” with a “free lance” candidate. 'Poo much
pressure, it is feared, will alienate these congrega
tions. They would rather wait patiently for some
hoped-for divine revelation to visit the synagogue
president and his board and ultimately make them
see the light. I have observed this shadow boxing
for some time now. I have discussed the problem
with I)r. Cyrus Adler, President of the Jewish
Theological Seminary of America. “Seminaries
cannot tackle the problem,” he said. “That is
not their function. Their function is to train
rabbis, religious leaders in Israel. Practical prob
lems of this nature belong to the province of the
rabbinical bodies consisting of the graduates.” 1
agree thoroughly with this point of view. (With
this qualification. I think that the seminaries
should not permit students acquiring experience
in the practical rabbinate to call themselves “rab
bis.” They should always be designated as "stu
dent rabbis” until they are ordained. For some,
thus building up a reputation, find that they can
leave the seminary after a year or two and receive
a position among those accustomed to their student
services.)
In 1931, through the resolutions committee, I
had presented before the annual convention of the
Rabbinical Assembly of Ameiica, a resolution call
ing for united action on the part of all rabbinical
bodies to meet the perplexing situation. Among
other things, it called for a joint committee to
draw up and publish lists of all ordained men and
those entitled to hold rabbinical posts, which list
was to be kept up to date and circulated among
all congregations in the United States and Canada.
There was to be set up a central bureau of in
formation to answer inquiries concerning candi
dates for positions, and to disseminate propaganda
to educate individuals and communities in this at
titude. 'The resolution was passed unanimously.
But the committee of the Assembly entrusted with
translating this proposal into resolute action timid
ly quashed it “in committee” for the astounding
reason that “it might hurt certain ‘free lances.'
long in the ministry, who occupy more or less
prominent positions in their communities.” When
such moral cowardice penetrates spiritual circles,
THE CABALISTS
By the late Boris Shatz
it deserves special mention. To refuse to cau
terize a wound lest a bit of the surrounding fle>h
be seared! Why the fear? Why the retreat? (The
seminaries themselves admit qualified men to ad
vanced standing as candidates for ordination.
'The constitution of the various rabbinical bodif'
provide for the acceptance into membership ot
worthy unordained men who have demonstrated
their fitness in character and service.
Unless the ordained co-operatively through or
ganized channels take courageous steps to elimi
nate these deplorable conditions, very little, if an\.
betterment can be expected.
This situation does not exist in Europe, England
is perhaps the best organized religiously. There
the Chief Rabbi officially passes upon the creden
tials and qualifications of every rabbi, and gne*
or withholds his sanction to any congregation de
siring to engage one. This accounts greatb
the fine tone of the English rabbinate. Here in
the United States, because of our constitution, the
structure of our political life and the complex^
of our social and religious attitudes, we cann«'
have a government-sanctioned “chief rabbi.’ 1 h f
nearest approach is the pathetic attempt to set up
a sort of minor papacy within the strictly orthodox
ranks, which often seeks to speak and act in the
name of all American Israel.
Shall we then confess the need of a Jexvidi
“pope” to maintain order and decorum in our
religious life? The only real alternative is al<>n.
the lines I have suggested—an amalgamated board
consisting of representatives of the various semi
naries, rabbinical and synagogue association*. ('■'
dowed with authority and prestige so that it car
cope directly, vigorously and, it is to be hoped
effectively with these lamentable conditions. Sue’
a broadly representative organization, aided b\ th f
press and by other national organizations. *ucr
.as the American Jewish Congress, the America!
Jewish Committee, the Jewish Welfare Board th
Associated Y. M. H. A s, the Zionist Organize
tion, the B’nai B’rith and other fraternal gn ur
has it within its power to purge the dross from
the religious life of American Israel. Let the
worthy unordained men of long standing be rec
ognized and welcomed into the rabbinical a* 0 '
ciations. Let the younger (Please turn to page ^
[6]
* THE SOUTHERN ISRAEL fE