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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