Aspects of Jewish Life and Letters
As Revealed in Four Noteworthy Books
I
A Sympathetic Study of PharisaismB
As a rule, Jewish readers approach the works of Christian writers upon Jewish subjects with distrust. They are accustomed to find in them either the misrepresentations of Anti-Semitic hatred or the misrepresentations of conversionist love. The present book, based upon lectures delivered at Oxford upon the Hibbert foundation, is a representative of the rare group of studies belonging to neither class. It embodies an earnest and surprisingly successful attempt to depict justly the religious life of the Jews in the time of the Talmud. The writer is well prepared for his task by thirty years’ devoted study of Rabbinical literature; he is known as the author of a careful and scholarly work on “Christianity in Talmud and Midrash.”
The book includes a preliminary historical sketch, a study of what the Rabbis meant by Torah, indicating the true nature of Pharisaic legalism, chapters on the attitude of Jesus and of Paul toward the Pharisees, and two final chapters on the Pharisaic theology. The book is valuable as a Christian reply to Weber, the German author of a learned, widely-used, and thoroughly unfair presentation of Jewish theology. Mr. Herford frankly confesses that he is an apologist of the Pharisees, but his book is in no sense an iconoclastic attack upon the ideas received among Christians as to the character of the Pharisees. He freely admits, as any fair-minded Jew would, the dangers of the Pharisaic system, but he is likewise careful to point out that these dangers were by no means destructive of true spiritual life. It is most refreshing to find a book of this sort included in the Crown Theological Library, along with the erudite but anti-Jewish works of Bousset and Harnack.
The Truth About the Pharisees
MR. HERFORD aims to set forth the truth about the Pharisees rather than to present new ideas or conclusions. Nevertheless, his book contains here and there new suggestions. His theory that the men of the Great Synagogue were identical with the Soferim, though it has a certain plausibility, is hardly supported by any great weight of historical evidence. It is interesting to learn that the Synagogue represents the oldest form of congregational worship, and is the oldest human institution that has survived without interruption. The parallel between the Hassidim and the Saints of Cromwell’s time (p. 38) is curious. Mr. Herford has the somewhat strange notion (pp. 44-5) that there is a sign of “mutual distrust” in the weeping of the High Priest and the representatives of the Beth Din after the former had taken the oath to observe the regulations concerning the Day of Atonement. To the ordinary reader of the Mishnah the tears seem a perfectly natural expression of the emotional strain under which all the people labored on the great day.
It is hard to part from Mr. Herford’s admirable book without quoting a very fine tribute which he pays to the Jewish people. In speaking of the influence of Ezra’s ideals, he says (p. 55): “The Talmud is the witness to show how some of his countrymen, some of the bravest, some of the ablest, some of the most pious and saintly, and a host of unnamed faithful, were true to those ideals and clung to those hopes; and how, through good report and ill report, through shocks of disaster and the ruin of their state, ground down by persecution, or torn by faction, steadily facing enemies within, they held on to the religion of the Torah.”
University of Illinois
II
Judaism and PhilanthropyC
Some years ago I met a certain Russian Jew at a conference called to discuss various problems of education. He was an immigrant who had made his fortune through speculation in real estate, and with his rise in fortune he had, it was evident, thrown off, one after another, the social habits, the religious outlook, and the organization of the daily life which were the heritage he had brought with him from Russia. He was at that time, he told me, president of a large Jewish congregation, whose pillars of support were men like himself. He complained bitterly of their backwardness and illiberality. They would not introduce an organ and refused to change the prayer book or to secure an “advanced” rabbi. For himself, he did not care whether they had a synagogue—I mean temple—at all. He retained no longer any of the superstitions or narrowness of his colleagues, and if it were not for the fact that he felt himself out of place among members of the radically reformed temple he would have attended that long ago. He was a member of it, of course. His wife had made him join some years ago. It was a double expense, to be sure, but his wife wanted to be active in the Women’s Council, and the children met other nice children in the Sunday School. He did not think anyhow that synagogal affiliation made any difference.
“I am,” he said, “a good Jew. I give charity.”
The remark took me aback, yet the logical development to the point of view that he expressed was inevitable. In an environment where the call of ambition is generally a call toward de-Judaization, the connection between Jews who prosper and the great masses of the Jewish people becomes, perforce, an external and artificial one. It is notorious that the temple has thus far had no appeal to and no message for the Jewish masses, that its membership is recruited from the well-to-do and the successful, and that its relation to the great groups which are destined never to be well-to-do or successful becomes purely a relation of philanthropy. The elements of brotherhood, of a common consciousness and a common purpose, fade or get submerged. Where the masses are concerned the whole corporate essence of reformed Judaism becomes concentrated in the word “charity.”
Justice vs. Charity in the Jewish Ideal
YET it is significant that in Hebrew there is no special word for charity. The term צדקה (Zedakah) meant originally righteousness, and the righteousness which the prophets advocated was the substance of social justice. It was incorporated into the fundamental law of the Jewish state, which differed from that of other ancient states in the fact that its intention was to secure freedom and “life” for each individual man. Charity, as we now understand the word, had no place in the social conceptions of the prophets and was not acknowledged in the Law. The three codes which are preserved to us in the Bible from the covenant in Exodus to the extraordinarily profound legislation of Leviticus express an evolution of the social sense founded on a right appreciation of social justice and democracy. “Life,” and its sustenance food, and shelter were regarded as the rights of each and every man and not as gifts from one man to another. The law concerning the tenure of land is particularly significant for its insight into the economic basis of social justice, and the laws concerning indebtedness and slavery only less so. Charity appears only when the state disintegrates. It is coincident with the decay of the social organization and the consequent failings of the sense of corporate responsibility, and consists substantially of the conversion of a right into a gift. This change is registered in the new meaning which the word “Zedakah” receives. For a state in which social justice prevails there is no room for charity, while a social order which involves charity is not one which maintains justice. Thus it may be said that the prophets, because they operated in terms of the reorganization of the whole of society and not of the incidental correction of piecemeal evils, were humanists. Their program was constructive and aimed at the enfranchisement of manhood. The rabbis, on the other hand, were (relatively only) philanthropists. Their program was remedial, and they aimed rather at the relief of suffering than the realization and perfection of human potentialities.
To-day the term “charity” has given way to a new equivalent, with a somewhat different connotation. This new equivalent is “social service.” That it should be urged, as Mr. Lewis urges it, upon liberal Judaism is simply another indication of the evanescing adherence of that sect to the corporate life of the Jewish people. Although “social service” carries with it more of the sense of justice than the term charity, it is still, in intention, a charitable thing. It is not a thing done through the inevitable forms of right social organization, but through the gracious good will of a kindly individual. It still maintains the Christian quality of “grace” which is a condescension, a going down, a philanthropy. It stands in contrast to law, which knows no such qualities, and the call which Mr. Lewis makes to liberal Judaists for a special kind of social service is itself a demonstration that “liberal Judaism” thus far has little in common with the substance of Jewish life. Indeed his whole book is a demonstration of this fact, for of the six chapters that it contains only one has anything to say of social service as such in the present day, while four are analyses, not of charity, but of the law of righteousness as it operated in the Jewish polity, both in Palestine and in the Diaspora. Even the actual charity of the Middle Ages carries a quality of obligation and socially ordained necessity which is derived from the basic law of the Jewish people.
The Hope of Liberal Judaism
BUT to-day, while the great Jewish masses still live, more or less adequately under the basic law and exercise such righteousness as they may in the division of obligation which the laws of the Galuth lands compel, the classes are divorced from its rule altogether. The call with which Mr. Lewis closes his book,—
“We must teach the masses of our people, upon whom the Judaism of yesterday has lost hold, that their salvation lies in liberal Judaism, which is beginning to find itself to-day and which will become the Judaism of to-morrow,”
—is the best indication of this. Liberal Judaism has not touched the minds or hearts of the masses. The radicals despise it as a capitalistic system of compromise with the social environment. To the rest of the working classes, it makes thus far no appeal whatever. It is only upon the radicals that the “Judaism of yesterday” has lost its hold, and to them liberal Judaism can have no appeal. To the rest of the Jewish people it can be significant and really developed into the “Judaism of to-morrow” only in so far as it can succeed in reincorporating itself into the common life. I am an old social service person, and I am prepared to deny categorically that such a reincorporation is possible through social service. What is needed is sympathetic intelligence, insight into the life and aspirations of the masses, return of the classes to the masses, participation in their ideals, their traditions, and their common life. It is not by a cutting off from the past, but by a development out of it that such a reincorporation can be consummated.
If liberal Judaism is to be a living and growing force at all, it can become so only by accepting the inevitable conditions which govern all life. Life is organic; religion is only one of the many organs of human society, even Jewish society. Its health and vitality are dependent upon the health and vitality of the social residuum. The hope of liberal Judaism lies in a reincorporated national life for the Jews. That alone can preserve the Jewish religion, either from petrifying as orthodoxy through resistance against environmental pressure, or from evaporating as reform through submission to environmental pressure.
University of Wisconsin
III
The Hebrew GeniusD
This little volume is five years old, but its review is always timely; and for The Menorah Journal very appropriate. The English language is extremely poor in popular, yet scholarly and well-written books and essays on Jewish literature. A great many of those who are thoroughly versed in Hebrew literature, who regard the study of the original Rabbinic sources as a work of love if not a profession and a life work, have not a sufficient command of English or of systematic exposition to be able to present the spirit of these writings in acceptable form to the lay reader. The few scientific scholars in our seminaries and colleges who could if they chose write authoritatively and withal in an interesting manner concerning the course of Jewish thought during the past two or three millenia, prefer to devote their time and energy to the more technical aspects of the subject, which are not designed for the uninitiated reader. And the men of journalistic calibre and inclination, even if we had them, are not the most desirable purveyors of Jewish knowledge. The truth of the matter is, in the words of Nietzsche, that ears are still growing for the intelligent American Jewish people so far as Jewish literature—Hebrew classical literature—is concerned.
The cause of the paucity of works in English on Jewish literary subjects is really economic. There is no lack of young men among the people of the Book whose ideal of a well-spent life is one of complete devotion to a scholarly career in the service of our ancient and medieval classics. But unfortunately the very young men who give promise of presenting in a creditable manner our intellectual heritage for the benefit of the majority otherwise occupied, have no means of their own, and yet are not ready (as it should not be expected of them that they should be) to take the vow of poverty and celibacy and form a Jewish monastic order of St. Haninah. Accordingly not a few of these choose the Rabbinic career as the most likely profession to enable them to keep in touch with Jewish learning—more or less a disappointed hope to the real scholar who has no other fitness for the modern Rabbinate except his scholarship. Others are completely side-tracked and lost to Jewish scholarship.
Thus the lack of interest in Jewish learning and scholarship keeps promising young men away from these unpromising studies. The result is that the field in English remains uncultivated, which reacts again unfavorably in a diminution of interest, and the vicious circle is complete.
The Need of Encouragement to Jewish Learning
I HAVE used my text in good old fashion as a pretext for a little sermon to the intelligent lay reader of The Menorah Journal who may be an influential member of the American Jewish community, pointing out that we are sorely in need of a great many such books as the present one, treating various “aspects of the Hebrew Genius”; and they are sure to come just as soon as there is a real demand for them. The Jewish students in our colleges and universities whose number is rapidly increasing have in their midst a great many talented young men who only need encouragement to devote their best energies to Jewish learning. These will serve as a leaven to raise the entire Jewish community of America to a more intelligent Jewish level. What we need is liberal endowments for Jewish chairs in our universities and for the promotion of Jewish education generally.
And now to proceed to my proper topic: Aspects of Hebrew Genius is a very creditable volume consisting of eight well-written essays on several topics of Jewish history and thought. Norman Bentwich contributes an article in which he gives an interesting sketch of the Jewish Alexandrian period of the first two centuries B. C., whose thought activities culminated in the works of Philo, the first man in history who attempted an amalgamation of Hebraism and Hellenism. It was not a success so far as Judaism is concerned, as is evidenced by the fact that he was neglected and forgotten by his Jewish successors. He was made use of, however, by the early Christian writers in the formulation of the Trinitarian dogma, and by early Christian apologists and theologians in presenting the doctrines of the new religion in a form likely to appeal to the Græco-Roman world, which trained as it was in philosophical thought would have been repelled by the simple narratives of Scripture and the Gospels.
Representative Men and Tendencies in Jewish Thought
THE next essay by M. Simon deals with the second and more successful attempt to enrich Jewish literature by infusing into it the spirit of rationalistic inquiry originally derived from Greece. This time, in the ninth and tenth centuries, the scene is placed in Babylonia. The place of the Greeks is now taken by their medieval successors, the Mohammedan Arabs, upon whom fell a part of the Hellenic mantle, that represented by Greek science and philosophy. The æsthetic and literary aspects of the Greek genius were left severely alone by the Arabs. The man about whom this sketch centers is the famous Gaon of Sura, Saadiah. And Mr. Simon lays great stress upon his achievements in Biblical exegesis. As the Septuagint was the first Jewish translation of the Bible, so Saadiah’s Arabic translation was the second, and it was enriched by introductions and a commentary in which Saadiah leads his co-religionists, the Rabbanite Jews, from the Talmud back to an appreciation of the Bible.
The period of systematic and rationalistic effort culminated in the legal and philosophical works of Maimonides, the greatest Jew of the middle ages. The Rev. H. S. Lewis gives a readable and sympathetic sketch of this pre-eminent Jewish systematizer and rationalist. He defends him against the strictures of Luzzatto and Graetz and points out the great influence his thinking had on Judaism and Jews of his own and subsequent ages, and even on the Christian scholastics.
The following four essays are devoted not to representative men but to brief and interesting sketches of tendencies in Jewish thought and departments of Jewish literature. The Rabbinic legalistic lore of the Mishnah and Talmud, which finds no general treatment in the volume, is partly represented by the article of Dr. S. Daiches, who gives a popular account of the post-Talmudic attempts to codify the immense legal material scattered in Mishnah and Talmud and in later additions. Maimonides’ code naturally occupies an important place in this sketch, and a novel feature is the important place assigned to Jacob ben Asher (1280-1340), the author of the Turim, who superseded Maimonides and is popularized by Joseph Caro in his Shulchan Aruch.
Jewish Rationalism and Mysticism
THE title of the next paper, written by the competent hand of Dr. A. Wolf, versed in philosophy as well as in Jewish literature, sounds novel; and as the author says, is the first effort of the kind so far made. It is well known that the philosophic movement in medieval Jewry is characterized with few exceptions by the more or less faithful adaptation of Aristotelian thought as represented in the Arabic translations of his works and in the compendia and expositions made by such ardent disciples of the Stagirite as Al Farabi, Avicenna, and Averroes. Dr. Wolf undertakes briefly and readably to indicate how much the Jewish medieval philosophers owed to the Greek sage and what their attitude to him was, and interestingly summarizes the Aristotelian point of view by the one word rationalism, as distinguished from dogmatism and mysticism. He rightly points out that while the specific doctrines borrowed from Aristotle and read into the Bible by his ardent Jewish disciples are for the most part obsolete, the spirit of systematic inquiry, the use of the reason in elucidating disputed problems, “the exalted conception of the place and function of human thought, the hallowing of intellectual effort,” which was the product of this philosophical activity, is a gain of inestimable value for all time.
Rationalism and dogmatism, however, do not exhaust the aspects of Jewish thought and literary endeavor. Parallel with the development of Mishnah and Talmud and philosophy, there is visible, at first feebly and in the background, and later, as circumstances favored it, more aggressively and in full view, the mystic outlook upon life and religion in its various phases. H. Sperling in a very interesting and sympathetic manner traces this mystic element in Jewish literature from the Prophets of the Bible, through the “Maase Bereshit” and “Maase Merkaba” of the Haggadah down to the Sefer Yezira and the Zohar and its successors.
There is no treatment of Jewish medieval poetry, and the volume closes with a brief account of the more critical and historical treatment of Jewish literature created in the nineteenth century by such men as Krochmal, Rapaport, Luzzatto, Zunz, Geiger and others. Rev. M. H. Segal gives a brief but illuminating account of this latest phase of Jewish writing, which is not yet closed, and is likely to stay with us for a long while.
E. M. Adler contributes an eloquent introduction by way of connecting the necessarily independent essays and emphasizing the unity which the collection in a great measure possesses.
The volume, as we are told in the Preface, “owes its appearance to the Union of Jewish Literary Societies” in London, and it does credit to their earnestness and loyalty to the cause of Jewish learning. Let us hope it may serve as an example and incentive to the revival of Jewish interests in this country. It is well that all should read this useful little book and many others of the kind which we hope will follow. But it is more important that such reading shall inspire the student with a desire to study at first hand the original depositories of Jewish thought. For this purpose a serious study of Hebrew is imperative. And let us cherish the hope that we may witness a revival of, and a wide-spread interest in, Jewish literature in this country where next to Russia the greatest number of Jews are found and where, moreover, they enjoy life, liberty and the pursuit of happiness.
University of Pennsylvania
IV
A General Survey of Jewish LifeE
Through his Jewish Life in Modern Times Israel Cohen has made a notable contribution to the literature of Jewish life and thought. In a single volume of scarce 350 pages of text there is presented a description and estimate of the Jewish position in the modern world which may well be considered among the most comprehensive and the most authoritative now available in the English language.
Taken as a whole, the volume is noteworthy because of three commendable characteristics. It deals with Jewish life as it appears in modern times, not as it should be in the light of the literature of the ancient Hebrews. It presents Jewish life in all its important aspects and complexities, not on the basis of the theory so widely prevalent that religion, of all human activities, constitutes the sole binding force and the only distinguishing characteristic of the separate Jewish existence. Finally, it aims to picture the life of the Jews in all corners of the Diaspora, and not their problems and activities in a single country or section of the globe.
Jewish Life Not Synonymous With Jewish Religion
AN exposition of Jewish life as it is actually lived in modern times helps to clarify a much-beclouded situation. It enables the Jew the better to know himself; it presents to the outside world a clearer outline of a figure who must ever, to some extent, remain “strange” and “unknowable.” Moreover, the reader’s sense of proportion is adjusted by a work which does not make Jewish life synonymous with Jewish religion. Whether there is sufficient evidence of a biological and anthropological character to support the claim of those who look upon the Jews as a separate race, whether the Jewish people in their dispersion may properly be considered as a distinct national group in spite of the absence of a government and a territory of their own, it is certainly difficult, in all intellectual honesty, to maintain that the Jews are merely a religious community. One of our brilliant young philosophers has strikingly said that a Jew can change his religion, but that he cannot change his grandfather; nor, he might have added can he destroy his more general antecedents, that complex of customs, traditions and ideals which have manifested themselves in the course of thirty-five centuries of recorded history and which create within him an ineradicable historic consciousness. Jewish solidarity is not grounded in religion alone, and the distinctiveness of the Jewish people manifests itself in activities other than religion.
A work which like the present aims to present the Jew in every important phase of life, which describes the social, political, economic, and intellectual aspects of Jewish life, as well as the religious, deserves commendation because of its mere scope and completeness. But Mr. Cohen has gone further. He has not fallen into the error of many of the spokesmen for the cultural or historical unity of Jewry of denying or even minimizing the potency of religion as a factor in Jewish survival. Indeed, he everywhere recognizes that the primary or motor force in the organization of the Jewish community, which is the concrete expression of Jewish solidarity, is religious, springing from the desire for public worship. But while religion is the underlying factor, it is not the only factor. There is a sane coordination of the leading aspects of Jewish life, a clear grasp of the relationship between them.
Finally, the work is significant because it seeks to represent the Jew in all lands, to paint Jewish life in all its diversity. Mr. Cohen, an Englishman intimately acquainted with conditions in his own country, travelled extensively on the continent in preparation for his task. But his knowledge of American conditions was derived from study of American books and newspapers, and from correspondence, instead of from personal experience. This accounts for such minor lapses, with regard to American conditions, as the statement that the Jews are “excluded from.... the principal hotels on the east coast of the United States” and hence “take their holiday in the well-known resorts of central and southern Europe” (p. 110). On the whole, however, the attempt to describe Jewish life in all its diversity, as it is lived by Jews in all lands, is crowned with marked success, and the author has ample justification for his claim that he has brought “within the covers of a single book the fullest description yet attempted of all the main aspects and problems of Jewish life in the present day.”
The Various Aspects of Jewish Life
A MORE detailed statement of the scope and plan of the work may best be given in the author’s own words. “First, a General Survey is presented, showing the dispersion and distribution of Jewry in its countless manifestations, its diversity of composition in political and spiritual respects, and the solidarity that unifies its disparate elements. Then follow five main sections, in each of which a leading aspect of life is investigated—the social, the political, the economic, the intellectual, and the religious. Under the Social Aspect are set forth the growth and constitution of the community, the characteristics and customs of the home, social life and amenities, morality and philanthropy, and racial and physical conditions. Under the Political Aspect are related how one-half of the people acquired civil equality, how the other half is still suffering in bondage, and what services Israel has rendered to so many countries in both their government and their defence. Under the Economic Aspect are reviewed the different spheres of commercial, industrial and professional activity in which Jews are engaged, the contrasts of material welfare and predominance of poverty, and the ceaseless currents of migration from the lands of bondage to the havens of refuge. Under the Intellectual Aspect are considered the advance made by secular education among the Jews, the nature of their national intellectual products in modern times, and the contributions they have rendered to the progress and culture of humanity. Under the Religious Aspect are described their ecclesiastical organization and administration, their traditional faith and observance and the growing divergences therefrom, and then the drift and apostasy that are assuming ever more alarming proportions. Finally, the resultant tendency of all the foregoing manifestations is examined under the National Aspect, the strength of the forces of assimilation and absorption is contrasted with the inherent force of conservation, and the realization of the Zionist ideal is urged as the most effective means of ensuring the perpetuation of Israel” (pp. viii-ix).
The purpose of the author is thus seen to be, first, to present the facts of Jewish life, and secondly, to offer an interpretation of them—“to depict the variegated life of the Jewish people at the present day in all its intimacy and intensity, and to trace the evolution that is being produced by modern forces” (p. viii). He is more successful in the first of these objects than he is in the second.
His shortcomings in interpretation, however, are negative rather than positive; they are due to omission rather than to commission. There is inadequate consideration of the philosophy of Jewish life; external description has crowded out internal analysis; the point of view is too largely objective. While, for example, the conclusion is reached that Zionism is the only permanent and adequate solution of the Jewish problem—with which we do not disagree—insufficient stress is laid upon the distinctive Jewish obligation in the Diaspora; the Jewish contributions to general culture and progress which the author enumerates with such concreteness and detail are not distinctively Jewish contributions. Even if Zion is the ultimate destiny of the Jew, he must, in the meantime, justify his separate existence among the nations; if he is to remain a Jew as well as a citizen of the world, his contribution must be that of a Jewish citizen; in addition to the general obligation of his citizenship, he must fulfil the special obligation of his Jewishness. But these deficiencies of interpretation, like the inadequacies of description arising from the impossibility of treating exhaustively so large a field within so narrow a compass, but reflect the inherent limitations of the task set himself by our author.
University of Michigan.
Jewish Student Organizations
An Excerpt from Israel Cohen’s Book, “Jewish Life in Modern Times,” pages 105-106:
“It was not until the last quarter of the nineteenth century that the Jewish students at any of the principal seats of learning were numerous enough to form a society of their own. The first organization was founded in 1882 in Vienna by Jewish students from Russia, Rumania, and Galicia, who entitled their society Kadimah, which means both ‘Eastward’ and ‘Forward,’ as an indication of the ideal of a resettlement in Palestine which they advocated. Since then, partly as a result of the advance of Zionism and partly as a result of the anti-Semitic attitude of the general students’ corps on the Continent, separate societies have been formed by the Jewish students at almost every university at which they number at least a dozen, and are now found in Germany, Austria-Hungary, Russia, Switzerland, France, and Holland. Some of these societies owe their existence simply to the exclusion of Jews from the general corporation, and they adopt a passive attitude on Jewish questions, but the majority are animated by the ideal of Jewish nationalism and actively foster the Zionist cause. The Jewish nationalist societies in Germany are grouped into two organizations, the ‘Bund Jüdischer Corporationen,’ founded in 1901, with a membership of over 600 (graduates and undergraduates), and the smaller, ‘Kartell Zionistischer Verbindungen,’ founded five years later, with a membership of 250. The Zionist students’ societies in Holland were federated in 1908, but those in other Continental countries pursue an unattached existence. Established to assert and promote the principle of Jewish nationalism, these corporations have nevertheless adopted all the methods and conventions of German corporations; they each have their distinctive colors, and they hold ‘beer evenings’ at which the students sing spirited songs in swelling chorus around tables which they bang with their beer-mugs, presided over by officers who are accoutred in a gorgeous uniform and armed with a sword that does duty alternately as chairman’s hammer and conductor’s baton. But their songs tell not of Teuton valor but of Jewish hope, breathing the spirit of a rejuvenated people. Besides these convivial gatherings the members cultivate the study of Jewish history, literature, and modern problems, and also practice fencing so as to be prepared for any duel in which they might be involved in vindication of the Jewish name. The Jewish societies at the universities in English-speaking countries are not, like the Continental corps, the inevitable product of an unfriendly environment, but voluntary associations for the study of Jewish questions and for social intercourse. The Jewish students in England, and to a less extent in the United States, join the societies of their university; but their racial sympathies prompt them also to fraternize with one another. Thus, Oxford has its Adler Society and Cambridge its Schechter Society, whilst at both universities there is also a Zionist Society. Moreover, in the United States, ‘Menorah’ societies for the study of Jewish history and the discussion of Jewish questions have been formed at twenty-five Universities and organized into an Intercollegiate ‘Menorah’ Association with over 1000 members.”
[There are now 37 Menorah Societies, with an approximate membership of 3,000.—Ed.]
Footnotes
B R. Travers Herford: Pharisaism, Its Aim and Method. London, Williams and Norgate; New York, Putnam. $1.50. (Any of the books reviewed in this article may be ordered through The Menorah Journal.)
C Harry S. Lewis, M.A.: Liberal Judaism and Social Service. New York, Bloch Publishing Co. (The Lewisohn Lectures.) $1.00.
D Leon Simon, Editor: Aspects of the Hebrew Genius. Essays by Elkan Adler, Norman Bentwich, H. S. Lewis, S. Daiches, A. Wolf, H. Sperling, M. Simon, M. H. Segal. London, Routledge. $1.00.
E Israel Cohen: Jewish Life in Modern Times. New York: Dodd, Mead & Co. $3.00.