We find upon investigation that the Russian
Jewish people have accomplished more than they are generally credited
with, and that as soon as opportunity is open to them they make good use
of it and stand at least on a par with their brethren of other
nationalities.
They do not wish to be patronized, they desire to be understood, and not
being understood by their German Jewish brethren, who often look down
upon them, they choose to dwell among their own kind and to live
according to their traditional customs. They are generally industrious
and thrifty, and their first interest, after providing for their
families, is in the synagogue and the religious school.
They are often charged with being dirty, sometimes filthy; but if we
reflect that after arriving on these shores their first residence is
generally in a neglected section of the city, and the first object
lessons they receive consist of dirty streets and alleys and broken down
tenements without sanitary accommodations, we shall be less ready to
find fault. Put these immigrants into model houses where bath rooms,
pure air, and sunshine are not unknown, where the members of the family
can have sleeping rooms apart from the common living rooms, so that
privacy is not infringed upon, and then if they do not come up to your
expectations, blame them if you will; but not while they are in such
dirty, restricted and ill-kept quarters. Blame, first, the city
administration that allows such disgraceful conditions to exist; second,
the niggardly householder who will not keep his premises in decent
condition, but extorts from the poor exorbitant rental; and last, the
weary mother of numerous children, whose two hands must keep house and
children clean and perform the many duties that devolve upon her.
Surely, the maxim of one of our sages, "Judge not thy fellow man until
thou heat been put in his place," should be borne in mind when such
charges are made.
Surrounded by so many unfavorable conditions, many Russian Jews
notwithstanding consider it imperative to belong to a congregation and
to provide religious instruction for their children. They know that the
public school will attend to their secular education, so out of their
scant earnings they pay synagogue and Talmud Torah (religious school)
dues. The synagogue plays a very important part in the daily life of the
orthodox Russian Jew, for his life and religion are so closely
interwoven that public divine worship is to him a duty and a pleasure.
The synagogue is the religious and social centre around which the
activity of the community revolves and has now become, since the
formation of auxiliary loan societies, a distributing agency for its
various philanthropies, where "personal service" is not a fad, but has
always been recognized in dealing with the unfortunate. Small wonder is
it that the orthodox Russian Jew clings to his synagogue. It is open not
only "from early morn till dewy eve," but far into the night, and in
some cases the doors are never closed. Daily worship begins early, so
that the laboring man can attend service and yet be in time for his
work. There are morning, afternoon, and evening services--seldom
attended by women. Often the peddler's cart can be seen standing near
the entrance while the owner is at prayer within. On Sabbaths and holy
days services are always well attended by men and women, the latter
occupying a gallery set apart for their use.
Expense is not spared in making the exercises interesting to the older
people, but little is done to attract the younger generation. The
beautiful Hebrew language, which they do not understand, is used
exclusively in the service. And when there is a sermon it is in Yiddish,
and rather tedious and uninteresting for the young people, who are
almost starving for that religious food which would satisfy the heart
and mind.
Connected with the synagogue is the beth hamedrash, or house of
learning, where students of religious literature are always welcome, and
Bible and Talmud are studied and discussed. Many take advantage of the
opportunity thus afforded, and form study circles or meet for devotional
reading. There is much to attract and hold the older generation, who are
continually receiving accessions from abroad and in their lives the
synagogue means much, if not all worth striving for.
The beginning of a congregation is generally a minyan or gathering of at
least ten men for divine worship. Thisis held in rented quarters. As
soon as a sufficient number of members are gained they resolve to form
an organization, and when funds are forthcoming a house of worship is
bought or built.
The Ohave Sholom Mariampol, the oldest congregation, began in this way
in 1872. Its property was destroyed by fire in 1874, after which a hall
was again rented. Its membership increased rapidly, smaller
congregations joined it, and its present structure was erected in 1888
at a cost of $6,250. Nearly all the charitable organizations of the West
Side can trace their origin to this congregation, whose membership is
now one hundred and fifty. In 1890 certain members became displeased and
seceded, forming the Mishne U'gemoro Congregation, excluding from
membership all who were not strict adherents of traditional law. They
now have 55 members and own their building.
The largest congregation is the Anshe Kenesseth Israel, which was
organized originally as Anshe Russia in 1875. In 1887 it united with
Kenesseth Israel and later Anshe Suwalk joined. It now numbers 200
members, possesses a building valued at $35,000, twenty Sepher Torahs
(Scrolls of the Law), and a large library for religious study circles.
The synagogues not only serve religious needs but do a large amount of
philanthropic work. There are about twenty-five on the West Side,
representing an investment of approximately $90,000, and a membership of
more than 2,000. These congregations are self-supporting, members
contributing annual dues, ranging from $6 to $12. Permanent or life
seats are from $100 to $150 each. Yearly rentals are from 50 cents to
$5, entitling the holder to a seat for himself and one in the gallery
for his wife or other female relative. In addition to synagogue dues
there are dues for the Talmud Torah (Hebrew Free School) ; the Hachnosis
Orchim (Shelter for Strangers) ; the Beth Moshav Zkeinim (Home for the
Aged) ; the Lechem L'rovim (Dread for the Hungry); the Gomley Chesed
Shel Emeth (Association for the Free Burial of the Poor); the free loan
associations which loan money to those in need and charge no interest;
the yeshibahs or strictly orthodox advanced schools of Jewish learning
in this city and in Russia; the Palestine chaluka or charity for
indigent Jews of the Holy Land. Before Pesach, or Passover, a fund is
raised to supply the poor with matzoth (Passover cakes) and other
necessaries, and when winter sets in coal is given to poor families. The
Mariampol Congregation now gives sick benefits and endowments to
members, but how this plan will work as time goes on remains to be seen.
The few well-to-do men of a congregation often distribute many tons of
coal among the struggling poor, and with the gift is generally given the
friendship of the giver. The poor man is not regarded as a beggar; he is
encouraged to tell his troubles and difficulties and receives in return
friendly advice and assistance. The free loan associations have proven a
great success and deserve special mention because the recipients of aid
show a desire not to accept charity except when dire necessity compels.
The dues for all the auxiliary societies are collected by paid agents
who receive about six or seven dollars per week. They are furnished with
perforated stamp books, in which each stamp is a receipt for five or ten
cents. They give these when they make the weekly collections. This way
of paying dues is found the most convenient for the people of small
income.
We should not be surprised that the Russian Jews have not established
large institutions with their own means, as the capital to be drawn upon
is limited. It is estimated that out of an income of seven or eight
dollars per week an average man gives twelve dollars per year for
religious or charitable purposes, that is, three per cent. of his gross
income.
The use of the synagogues is given freely for meetings, religious,
charitable, or educational. It shows a broad sentiment, when, as was the
case one winter, women were allowed to speak from the pulpits of
orthodox synagogues and make appeals for the Beth Moshab Zkeinim Bazaar,
which was given for the purpose of erecting a home for aged Jews, to be
conducted according to orthodox custom. The religious sentiment
underlying this movement was strong; it served to enlist orthodox Jews
all over the city, with the result that in less than a year's time the
B. M. Z. Association had bought a lot of ground in a good location. The
bazaar was then undertaken by a band of noble men and women and the
gross receipts amounted to over $13,000, the expenditures about $2,000.
This large amount came chiefly from the pockets of the middle class and
the poor, for the wealthy German co-religionists, with a few noteworthy
exceptions, held aloof. A Jewish philanthropist encouraged the movement
by a donation of $20,000, on condition that a building valued at $40,000
be erected. On May 3, 1903, the Home, costing in all about $85,000,
received its first inmates and it has been successful in upholding
religious regulations. A second bazaar for the purpose of paying off a
mortgage of $20,000 was recently given and the amount realized was
sufficient, leaving the building free of debt.
One excellent result of this movement was the bringing out of the
younger people interested in orthodox Judaism and the evidence it gave
them of the effective power of organization. Would that these young men
and women, reared in this blessed land of liberty, with enthusiasm
unbounded, with spiritual yearnings unsatisfied, could find adequate
provision made for them in the synagogue. But there is none and they
remain away. The only opportunity they have of hearing an English sermon
or prayer is in the reform or conservative temples, where changes in the
service have been made, of which they cannot approve, but which they are
gradually led to condone. The strong attachment they feel for the
traditions of their fathers could yet be maintained and developed and
directed into desirable channels if the eyes of their elders could be
opened and they would insist on having a modern orthodox English
preacher in the synagogue and some portion of the service in English.
The young people are gradually drifting away from religious influences.
They cannot and will not adapt themselves to the old methods that do not
appeal to their spiritual instincts, and their elders cannot be made to
realize the necessity of the compromise, but go blindly their own way.
The result is that their sons and daughters are becoming ethical
culturists, free thinkers, agnostics and atheists. From a strict and to
them unintelligent orthodoxy these have gone to the other extreme,
because they were not properly instructed in the principles of their
religion, which are exemplified by its ceremonies. The Sabbath is
desecrated, and indifference in religious matters reigns. A modern
orthodox English preacher imbued with the old Jewish spirit could
influence the younger generation. A young people's synagogue should be
established on the West Side with attractive services and a sermon on
Sabbath afternoons and at any other time that might be deemed advisable.
The older people do not willingly break their Sabbaths and would be only
too glad to see that their children did not, but it seems they cannot
take the initiative in providing a religious stimulus for the young
people in accordance with modern methods. That must come from those who
understand the necessity for immediate action. There are some who
realize this necessity but the opposition to any innovation is still
great and we can but hope that time and intelligence will solve the
serious problem. In the meantime, the young people find satisfaction in
forming Zionist societies and literary, social and educational
organizations, which furnish them an outlet for their surplus energies,
Foremost among these are the Hebrew Literary Association (organized in
1885), the Self Educational Club (organized in 1894), and the Gates of
the Order Knights of Zion.
What is being done for the religions needs of the children of the
district? For the boys much, for the girls comparatively little. The
Moses Montefiore Hebrew Free School, which is the principal religious
school on the West Side, has an attendance of 800 boys, ranging from
four to thirteen years of age. This is inadequate for the population and
the management has built a branch school which accommodates about 600
boys. Chedarim or private classes, are to be found in many blocks of the
crowded district. The hours and subjects taught are the same as at the
Talmud Torah, but in some instances more modern methods are employed.
Many of the classes are held amid unhealthy surroundings in basements
and living rooms. They usually number from twenty to forty pupils. About
1,200 boys receive instruction in these classes. The children attend
until they become bar mitzvah (formally admitted to the faith at the age
of thirteen) or go to high school, when, if the parents can afford,
private teachers are employed. Probably 600 children take private
lessons, paying from $2 to $5 per month. The hours for those who attend
the Talmud Torah are from 9 A. M. to 3:30 P. M. for children not
attending public school, and for older children from 4 P. M. to 7:30 P.
M. The subjects taught are the Hebrew alphabet, reading, grammar,
translation of the Pentateuch, Prophets, Hagiographa, into Yiddish, and
portions of the Mishna and Gemara. Sixteen teachers and two janitors are
employed. Books are furnished to pupils gratis when they are unable to
pay for them.
During a visit to the Hebrew Free School, I found it a rare treat to
hear boys of six years of age and upwards translate into Yiddish the
Hebrew of the Pentateuch and the Prophets and then repeat in English the
substance of what they had been learning. I was surprised to note that
many ethical lessons had been imparted by the teacher during the course
of his instruction. We are apt to condemn the methods of these teachers
because they are not up-to-date. I doubt, however, if all our boasted
progress in educational work can produce as successful results. Little
boys translating and explaining from the original the stories of Noah,
of Joseph, of the Tribe of Benjamin, or a chapter from Isaiah, with the
ethical lessons to be derived therefrom, and receiving from the teacher
such commentary as no English translation contains. And no breath of
higher criticism, so-called, interferes with the implicit belief in the
occurrence of the events described, but a deep sense of the omnipotence
and mercy of God and an unquestioning faith in divine providence are
inculcated.
I almost forgave the uncleanly condition of the building, the lack of
ventilation of the rooms, although there were many windows through which
fresh air could have entered; the loud tone of the recitations; the
pounding on the desk for order, and the untidy appearance of some of the
boys,--when I saw before me so many bright faces full of energy and
intelligence, and above all, faith. Why need we feel discouraged as to
the future of Judaism in this country when we see a rising generation
trained in Jewish lore, and in the secular knowledge which the public
school offers, that will mold its destinies? For these children of
Russian and Polish Jewish parentage have within them all the elements
that will give them power when they grow to manhood. The ambition,
perseverance and scholarship which is their inheritance and which will
find an outlet under the free institutions of this great country, if
properly directed by men and women of culture and piety, will serve to
hasten the end of what Zangwill terms a "transitional " period in
Judaism.
But to direct them aright? Have they the men and the women to do it t
Some who could be leaders have deserted their people, have moved to
fashionable quarters, and to their shame, be it said, pay no heed to the
needs of the district from which they hailed, and rather wish to sever
their connection with those they left behind. Others have the ability
and the will, but cannot spare the time. Let us hope that the period is
not far distant when from their own ranks will arise teachers and
leaders, imbued with the modern spirit and the old scholarship and
reverence for the law and its traditions, who will instill into the
minds of the children such respect for the historical ceremonies of
Judaism, by dwelling upon the great ethical principles that underlie
them, that they will not fail to observe them, for only by the
intelligent practice of these ceremonies can Judaism be preserved and
fulfill its mission.
The ethical value of religious observance is great, though not so
generally recognized because the mechanical performance of a precept--
although it in itself carries an ethical lesson with it-- has been
impressed upon the child's mind to the exclusion of its spiritual
meaning. However it may be in Europe, in this country a boy or girl
instinctively seeks a reason for everything. When he is not taught the
reason for religious observances, they lose their value in his eyes, and
he often disregards them as unworthy of the enlightenment of the present
day. Where, as is so often the case, home training is insufficient, the
religious school should step in and supply the deficiencies. Not only
should the meaning of the laws and ceremonies be taught to young and
old, but also the difference between an obligatory and an optional
precept (din and minhag). The neglect of this branch of instruction
brings about serious dangers. The local rabbis in their Yiddish derashas
(sermons) are content to expound this or that passage of Holy Writ,
ignoring entirely present conditions and dangers; an English speaking
rabbi who could influence the young is unknown in the district. Even the
sanctity of the Sabbath is being violated to a much greater extent than
would be the case were some powerful voice raised against it. While the
majority of the older people are strict in their observance of it,
especially in the home, where it is greeted by even the poorest with a
little special preparation, many of the young men and women are
compelled by economic conditions to work on the Sabbath. Are these to be
censured as much as the Russian Jews who own large mercantile
establishments in the heart of the Jewish district, who are far beyond
want, whose employees are Jewish, whose customers are Jewish, and who
keep their places of business open on the Sabbath and on Sunday as well?
Many realize the insidious danger of such flagrant violations of the
Sabbath, but as yet only a feeble effort has been made to check them. If
the rich, who are the employers of the poor, could be influenced, some
effective work might be accomplished.
The fact that there is no provision made for religious instruction of
the girls, except through their home training, led the Chicago Section
of the Council of Jewish Women to open a Sabbath school for them. It was
successful from the start. Three hundred girls took advantage of the
opportunity afforded; many more were turned away for lack of
accommodation. Sinai Congregation contributed the greater part of the
funds and finally took the school under its supervision. The sessions
are held weekly on Sabbath afternoons from 2 to 4 o'clock in the Jewish
Manual Training School. There are now over 400 pupils in attendance.
A few of the residents who understand the needs of the district have
started a religious school where 200 boys and girls receive instruction
in Hebrew, Jewish history and religion; but the school is yet in its
infancy and struggling for existence owing to lack of financial backing.
Sessions are held twice a week.
Another hopeful sign of an awakening to the needs of the present day was
the opening of a religious school by the Chicago Zion Gate, Order
Knights of Zion. About 150 boys and girls attend this school, which
holds its sessions on Sabbaths and Sundays. Fifty of the older boys have
organized a club called Sons of American Zionists, and have bought out
of their own treasury a small library of Jewish books in the English
language. English is used by the teachers and modern methods prevail in
the school. Hebrew songs are included in the course of instruction.
There should be many such schools not only for weekly but for daily
sessions, and where girls as well as boys are welcome. But help must
come from outside the district, for the drain upon the income of the
residents is already too great.
The Zionist movement is also one of the causes which has led to a
religious awakening, and has resolved itself
largely into an educational revival, chiefly on matters of Jewish
interest. Although the older people have not to a great extent joined
the movement, their sympathies have been enlisted; the young people,
however, grasped its great significance, and many who had drifted away
from Judaism have been won back, have begun to take an interest in
Jewish subjects, and to study the Jewish situation. The Zion societies
study Jewish history and literature and the Hebrew language, and do
literary and social work. After the second Basle Congress the success
and stability of fraternal orders in America being noted, the order
Knights of Zion was organized, and has proven successful. It consists of
a number of Gates. The Chicago Zion Gate, besides holding study meetings
for its own members, opened the religious school referred to. The
Kadimoh Gate, composed of young men, conducts a reading room and gives
courses of Friday evening lectures on Jewish topics. The Clara De Hirsch
Gate has a Bible class and furnishes a teacher for the religious school.
In fact, wherever a Zion organization is formed some kind of religious
study is introduced, and the seeds sown will undoubtedly bear fruit in
the future, for the Jewish consciousness has been aroused. These Zionist
societies and other fraternal orders, in conjunction with the Hebrew
Literary Association, the Self Educational Club, the Beaconsfield and
sundry social clubs, together with the cooperation of the rabbis of the
city, and the Council of Jewish Women, could by united action maintain a
young people's synagogue and daily religious schools free from the
objections urged against the chedarim. The younger generation would
attend in large numbers and the children would be kept from the evil
influences of the street and the alley.
The Rabbinical Association has made the experiment of holding Friday
evening services in the Jewish Manual Training School, and reports
sufficient encouragement to warrant continuance.
The young people are aroused to the importance of action. This is
evidenced by their interest in a movement which is now launched by them
for a Chicago Hebrew Institute that shall include synagogue, religious
schools, classes, clubs, gymnasium, and the various forms of modern
culture and entertainment, physical, moral and intellectual, under
Jewish auspices, with the doors open for worship, study, and recreation.
The time is ripe for such a movement The Russian Jews are overburdened
by their obligations. The young people, particularly, need intelligent,
unselfish, enthusiastic leadership. Who will become the torch-bearer to
this people, singularly gifted with religious enthusiasm and respect for
scholarship? |