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Modernizing Traditional Judaism
By Orin Borsten
I t is a simple matter of evaluation to sum
up the worth of a man’s achievements at
the end of his career. One need only weigh
them in the light of modern values in order to
arrive at the final epitome. On the other hand,
the career that is as yet unfinished becomes
a stumbling block to appraisal. The most
promising career may diverge from its logical
direction, or the most uninspired may skv~
rocket into prominence before finis is written.
When, however, a man accomplishes in short,
order what most men
would be proud to call a
lifetime’s work, and when
every facet of that career
is brilliant and arresting,
it is unlikely that a sud
den decline will dull or
negate the actual achieve
merit.
It is with this assurance
that the writer approaches
the career of one whose
name in less than ten years
has become identified with
the growing movement to
modernize traditional Ju
daism in America. He is
Rabbi Iiarry II. Epstein,
religious leader of Con
gregation Ahavath Achim
in Atlanta, whose efforts
to inject a modern note in
orthodoxy, without sacri
ficing its age-old appeal,
have become the model for similar enterprise
in countless religious units throughout the
1 nited States.
Only nine years in the pulpit, there is a
quality in this distinguished member of the
American rabbinate, still in his early thirties,
that instantly stamps him as a strong force in
•Judaism. In this case, it is not necessary to
make foolhardy predictions; what has come
before points to what will inevitably follow.
A background rich in tradition and the
heritage of progenitors who were exponents
of Israel’s culture impelled young Harry Ep
stein toward the rabbinate as a boy in Chicago.
rHE SOUTHERN ISRAELITE *
am!
\X'e take pride in presenting to our
readers this interesting account of
one oj the most distinguished young
members oj the American rabbinate
—Rabbi Harry II. Epstein oj
Atlanta. His work in the mooe-
menl to modernize traditional
Judaism is known through
out the country. Sow Jor
the first time in any maga
zine we draw back the
curtains oj lime in
order that you may
better understand
the significance oj
his work and the
injluence oj his
early years
upon his
character.
His father was Rabbi Ephraim
Epstein, who has been religious
leader of the largest Orthodox
synagog in Chicago for twenty-
six years—a scholarly, though
unassuming man, in whom the wisdom
humility of the great men of Israel live again.
Understanding and gentleness were the quali
ties of the boy s mother, who encouraged his
youthful desire to become a man of his father’s
stature in Judaism.
In the early days, the Epstein home was
always open to men of the rabbinate, to Tal
mudic scholars, to leading educators; famous
Jewish figures of the day found their way, often
across an ocean, to the parlor, where for hours
the atmosphere would ring
with exciting controversy.
There was provocative
talk, too, of young Harry’s
uncle, Rabbi Moshe Mor-
decai Epstein, who was,
before his death in 1933,
considered by many to be
the greatest Talmudic au
thority of his generation.
The boy listened in won
der to the stories of his
elders concerning his fa
mous uncle, whose fame
was spreading through the
world as Gaon of the Yes-
hivah of Slabodka in Lith
uania, the outstanding Or
thodox Rabbinical semi
nary of the day.
These influences run
like golden threads
through the pages of
“Judaism and Progress,”
the first book which Rabbi Epstein has written.
11 is dedicated :
“To My Parents
In gratitude for their sacrifices in my
behalf”
From the Proverbs, he selected a passage
that illustrates the filial devotion that early
shaped his character and aspirations:
“For I was a son unto my father, tender
and an only one in the sight of my mother.
And he taught me, and said unto me:
Let thy heart hold fast my words, keep
my commandments, and live; get wisdom,
get understanding".
/' // E t P A I. Jl VIYJ S T S
I he elder Rabbi Epstein had always cher
ished the dream of founding a Rabbinical
college in Chicago. It was to be in the tradi
tion of the great institutions of Europe; the
young men would come there to absorb wisdom
and spiritual strength for the important roles
they were to play in later life. When his son
finished his education, with H.A. and M.A.
degrees already obtained, Rabbi Epstein brought
the dream to realization. His son was among
the first three students of the Hebrew Theolo
gical College, which is today one of the most
important centers of Rabbinical training in the
country.
In 1921, the young aspirant to the rabbinate
stood proudlv in the graduating class of the
Yeshivah College in New York City. No longer
did the doubts that assail the young rabbi
apjH*ar on his horizon; now, he felt pre-emi
nently fitted for his life’s work. His tender
years, however, were against him, and he was
advised by his parents and instructors to go
abroad and pursue his rabbinical studies with
his famous uncle at the Yeshivah in Slabodka.
In “Judaism and Progress’’, there are two
chapters devoted to Rabbi Moshe Mordecai
Epstein and the Yeshivah. One senses the
wonder and awe of the young American as he
walked through the narrow, winding streets of
Slabodka, past old, decaying frame-houses, to
the Yeshivah, which stands in the heart of the
town. In his own words, “As you approach this
building, you hear the tumult of many voices,
like the sound of rushing waters. You are
thrilled. In some mysterious way there is
caught up by you a stirring sense of the genius
loci, the holiness of the spot.”
His uncle, that revered “prince of Israel”,
was the living embodiment of the holy spirit
which hovered over the Yeshivah. In the
Gaon, lived again the burning ardor for the
quintessence of Judaism that had inspired the
great prophets and teachers of Jewish history.
A great educator, unequalled among his con
temporaries for Talmudic knowledge, he had
disciples and admirers the world over, and the
Slabodka “method” {Please turn to page 18)
117J