The 2006 Dr. Fritz Bamberger Memorial Lecture

Mendelssohn - were pioneers in forging a new path into the modern world. In fact, WHAT DOES they were confronting, and to a great extent, embracing what we know of as the process ofsecularization - that process that entailed a sustained assault on the foundations oftra- KI ditional religious authority. Logic would RYAS dictate, given the JOEL power and ubiquiry of secularization in the \7est, that traditional religious affiliation, observance, and leader- ship would wane from the lat6 18th century TELL on. But historical experience suggests quite USABOUT the opposite. Not only has secularism not bested traditionalist forms of religion, it has spawned new forms of traditionalism over the past rwo centuries - Orthodoxy and ul- tra-Orthodoxy in the Jewish case, and various incarnations of fundamentalism in the Chris- tian and Islamic cases...

This ii hardly an original insight. The great historian, Jacob Katz (with whom E David Ellenson studied), investigated this de- velopment in his research on Orthodox and Dr. David N. Myers, Profesor and Director, - .llclA center for Jewish studies ultra-Orthodox in Hungary and Ger- many. His student, Michael Silber, Nomi M. Stolzenberg, 1.D., Nathan and Lilly Shapell Chair in l_aw, declared in a classic University of Southern Califomia Law School article that the advent of Ortho- doxy in Judaism is 'as much a child of modernity and change as any of its 'modern rivals." (Silber, 24)That is, there David Myers: particular, he was interested in and was some- thing decidedly new cohcerned by the creation ofa in the self-presentation Llo* is this thar we ended up ofthis form ofJudaism as traditional, public school district in 1989 in authen- Flrp."t ;r",g on the subject of tic, and even anti-modern. Kiryas Joel, populated excl'r..ively Kiryas Joel in the bastion of Re- by children, that became \fhat this suggesrs to us is that the balancing form Judaism here in New the subject ofnearly a decade and a act of tradition ald modernity that gives York? Id like to propose rwo half of litigation. To Michael Bam- form to this instirution in which we sit tonight answers, one genealogical and berger, Kiryas is a clear case in engages widely divergent tle other Joel branches ofJudaism historical. First, there york which a legislature, here rhe New state as well. AII of them enter the same prism of is actually an intriguing family connection at legislature, ignored its constitutional obliga- secularization, though they exit it at different work. Michael Bamberger, son of Dr. Fritz tion to preserye the Btablishment Clause of angles. This point certainly applies to the case Bamberger and prominent NewYork lawyer, the First Amendmenr (as well as key provi- of KiryasJoel, which, on one hand, seems to has written a book entided Rechless sions of the 1894 Constitutional Convention be caught in a time warp, adhering to a Legis/ation, whose main theme is the ten- in New York) by voting overwhelmingly to deeply traditionalist form ofJudaism, and yet denry oflegislatures, both state and national, create a public school district in a town whose dwells in the midst of a modern, secular, and to ignore their sworn obligation to uphold population is almost entirely (99%) made up decidedly liberal ambience. the Constitution by enacting legislation that of Satmar Hasidim. is manifesdy unconstitutional. Curiously, and To give but one example of this dynamic, There is a second unbeknownst to Nomi and me until several historical reason why we here is a Kiryas Joe[ website adverdsing the months ago (when he kindly sent us the think it makes sense. I suggested ar ghe outset communiryas '.,,', book), Michael Bamberger discusses ar some that the subjeca of Dr. Fritz Bambergelt re- that rose &om length the case of KiryasJoel, NewYork. In search - Spinoza and especially Moses become a mod L- BE:rurLiSFwT E F.i AtyT ERI CA Goninued)

thousands inAmerica. The KJ Voice website serves as "a entitlement to engage the political process to schools that educate and employ clearinghouse for information and communi- advance its interests. But it is also a shtetl, in Kiryas Joel are the private hedcrs, yeshiuas, kollels of the communiry. cation about the Kiryas Joel community': a densely concentrated Jewish town, indeed, and the more dense ald homogenous than many of principally toward the world outside of Education is not only a key economic pillar a reflec- the towns and cities of pre--War Europe in village. This informational website is of the KJ economy; it also is an organizing which dwelt. Let's have a look at the tion of the communityt desire to speak the Jews principle of the community. This commit- as 2000 United States census' Kiryas language of the surrounding sociery, and Joelk ment to Torah education stands alongside population of 13,138 (five years later, it is such, reflects a certain degree of assimilation. other key criteria - ethnic homogeneiry lin- probably closer to 18,000) is 99% white. And yet, it is also necessary to mention that guistic difference, and, ofcourse, a shared Apart from a smattering of Latino and recreational use of the Internet by residents ritual regimen - to create an intense cohesive- the use televi- African-American, and a small number of of Kiryas Joel, along with of ness that undergirds the village. To be sure, The Internet, Polish nannies, this is an almost exclusively sion and radio, is forbidden. there are other Orthodox communities - dangerous Satmar Hasidic village. \7e see further evi- TV and radio are deemed to be nearby Monsey or New Square, the Thsher of this when we read that 93.7o/o of rhe seductions in a communiry intent on assur- dence community in Canada, Lakewood, NJ - that norms ofJewish village of Kiryas speaks a language other ing strict adherence to the Joel share some or all of these qualities. Buc there demarcated bound- than English at home. Overwhelmingly, that law, as well as to clearly is at the same time a distinctive Satmar way language is , which is spoken not only aries between insiders and outsiders. that helps explains the ambition and success at home, but on t}re streets, in businesses, and American shtetl. Herein lies the enigma of Kiryas Joel, and of this unique at schools. (includ- other such Orthodox communities To retrace the path to this unusual commu- Yet another defining feature of the commu- ing New Square, Monsey, and Lakewood, niry, we must ventrfe back to that region of the landscape. niry is its poverty. \7e see rhat 61.70/o of the among others) on American Central Europe known as the Unterland of community (as opposed to the national aver- How do they assure boundary maintenance, H*g"ry (in the northeast quadrant of that age of lives below the poverty line a as the sociologists would have it, while per- 9o/o) - country). This region became, in the wake striking contrast to the general picture of mitting the kind of economic and political of the dismantling of the Austro-Hungarian American affluence. And yet, it is im- interaction essential to their survival? The Jewish Empire after the First-World \Var, part of are portant to add that there is little hunger and challenges are many, the vectors of change (according to the Tieaty ofTiianon). is very diffi- no homelessness in the communiry. For there constant, and hermetic insuluity It was there, at the crossroads of East and is is an extensive nerwork ofvolunteer and gov- cult to preserve. One intriguing illustration West, proximate to but separate from the Satmar Hasidim, ernment social service organizations that this Internet chat room for most potent modernizing forces found in residents of Kiryas provides health and child care, as well as food including messages from Budapest, Vienna, Prague, and Berlin, that in for the needy. Joel on an afiay oftopics - this, ofcourse, ultra-Orthodoxy was born in the last third defiance of the ban on home Internet use A finat feature of KJ that Id like to bring to of the 19th century. (and, even more audaciously, on an Israeli your attention from the census is the com- of the most disdnguished rabbinic fami- website, given the ferocious anti- One munityt educational record. Fewer than 3o/o Iies in this region was dre Teitelbaum family, of the Satmar Hasidim). of the villaggrs hold a bachelort or graduate whose arcestor, Rabbi Moses Teitelbaum, wed be miss- degree about as alien a prospect in todayt And yet, despite this example, - known as the "Yismach Moshe," had setded world as could be (where 55o/o of all ing the big picture ifwe di&t grasP that Jewish in the region in the early 19th century. The fact, flour- adults and 80%o ofthose under 35 have col- Kiryas Joel has survived and, in son of Moses Teitelbaum made his way in a lege degrees). This does not mean that ished - as an illiberal sub-community to the town of Sighet, which became an im- Indeed, education isnt taken very seriously. Indeed, Iarger liberal society. How is chis so? portant center of Hasidic activity (and is the a half of the community is enrolled in primary 'Wiesel, why has America been so recePtive to such birthpiace of Elie among others). question that Nomi and secondary schools. Moreover, hundreds, community? This is the Of greatest interest to us is that from the Teit- i d like to perhaps even thousands, more adults ate em- will address in her remarks. 'What elbaum line came a young Talmud prodigy, ployed as teachers or other kinds ofworkers do in my remaining time is answer the ques- born in 1887, who was known for his strin- in the Kiryas schools. But here it is im- tion of what about the Satmar communiry Joel gent piery and charismatic demeanor. This explains the success of Kiryas portant to add: not in the Kiryas Joei Union Joel. young man, Joel Teitelbaum, also known as Free School District that was the subject of so Nomi and I tend to think of KJ as an "Amer- Reb Yoelish, served as rabbi in a number of much intense legal scrutiny. That school has ican shtetl'-American in its demand for free Unterland communities before becoming special needs children. Rather, the about 300 of religious expression, as well as in its sense of rabbi of the Romanian town

50.ru,ecHRoNrctE (previously called Szatmar) in 1928. There, Satmar life was saved by a Zionist, Over time, the communiry has proven to be he assembled a legion of reverential adherents the controversial Rudolf Kasztner, who remarkably successful in securing govemrnent who became the first Satmar Hasidim. arranged for the safe passage of 1,684 Jews to benefits - loans, grants, housing, social serv- neutral Switzerland in December 1944.From ices - to provide for its tens of thousands of Unlike Kiryas Joel, Satu Mare did not consist there, Rabbi Teitelbaum made a brief sojourn members. To be sure, it has not been pure al- either exclusively of Satmar Hasidim or, for to Palestine before arriving in the fall of 1946 truism on the part of New York ciry and state that matte! ofJews. The more than 15,000 to American shores. It was here, in the officials. The Satmar Hasidim were (and are) Jews in town represented about a third of the United Srates, thar the Sarmar experimenr possessed of an extraordinarily valuable asset population, and were divided alnong Hasidim, achieved a measure of success scarcely imagi- - the ability to produce a single bloc ofvotes Orthodox, "status quo," Neolog, and Zionist nable in Europe... in the thousands - that commands the atten- factions. Relations could be and were at times tion of politicians. strained among these factions. For example, On the face of it, America would seem singu- the Hasidim of Satmar regarded the more larly inhospitable to their aspirations. rVould And yet, for all of their success in building up mainstream Orthodox with disdain - indeed, not the robust American commitment to in- their communiry, the Satmar faced constanc as iax in warding offthe seductions of modern dividual liberties trump the collectivist shortages ofspace for their rapidly expanding life; but they held in even greater contempt the impulse of the Satmar? If not that, wouldnt families - and more menacingly, the chal- advocates of Zionism, who were responsible, the separacion ofchurch and state prevent the lenges of a multi-ethnic urban environment according to Reb Yoelish, for tie "greatest form rise of a strong Satmar community? surrounding them in Brooklyn. As a result, of spiritud impuriry in the entire world." Time Reb Yoelish early on contemplated the The evidence moves in the opposite direc- does not permit more discussion of this impor- prospect of establishing a Satmar enclave out- tion. The Satmar arrived in America tant feature of Satmar ideolory. But it does side ofthe ciry- first, in Staten Island, then and quickly made his way to'Williamsburg, remind us that, from the groupt birth, there Mt. Olive, New Jersey, and finally in 1.974, Brooklyn, which was transformed, in no was a combative quality, borne of the Satmars' in MonroeTownship, NewYork, about 55 small parr due to his impact, into a center unique sense of pietistic virtue, that was miles from New York Ciqy. It was in that year of ultra-Orthodox life in America. In a mat- largely directed against fellow Jews. that some forty Satmar famiiies came at Reb che Rebbe succeeded in ter ofa few decades, Yoelisht urging and exercised their basic right That qualiry, itself an important ingredient in and, in fact, far surpassing his reconstituting to purchase prop€ffy. A few years later, the the Satmars'sense of cohesion and desire for original community. From dozens of follow- group numbered over 500 and, as a commu- insulariqz, stands alongside another striking over ers in the late 1940s, the Rebbe presided niry of500 people, exercised its right under and rather surprising uait: the groupt accom- the spectacular growth of the community to New York state law to seek recognition as a modationist stance toward authorities. between 40,000-50,000 in Brookll'n alone municipaliry. Norwithstanding resistance By accommodationism, I mean a willingness (and an estimated 100,000 worldwide). This from some local neighbors who feared the to engage local and regional political leaders the growth was facilitated not only by kind ultimate development of a Hasidic ciry the in order to advance the groupt interests. \fe strict of social cohesion that the Satmars' rit- Satmar residents won the right to municipal see a curious reflection ofthis approach in the ual observance mandated, but also by a recognition, and in 1977, Kiryas Joel, the following picture of the Satmar Rebbe greeting rooted in the European number of principles Village ofJoel, was officially born. Romanian King Carol lI in 1937 . Out of this old world: 1) the above-mendoned combat- the quietis- The Satmar Rebbe did not have long to revel blurry picture emerges more than iveness vis-)-vis other Jewish groups (and, we community. tic submission of a Jewish leader to a Gentile might add, toward dissidents from within); in the explosive growth of the Kiryas monarch. Rather, this encounter bespeaks a 2) the commanding authoricy of the Rebbe He died in 1979. But as we know, Joel over three certain political sagacity, al instrumental view (as memorialized in the 1952 bylaws of the survived his death, and has grown decades into a large, ethnically homogeneous, of the value of cordial and respectful relations Yetev Lev synagogue; and 3) as time wore on, Yiddish-speaking ultra-Orthodox town on with the ruling poliry that is deeply rooted in a willingness to engage secular political au- - end of tonightt talk, the culture of modern Jewish traditionalists, thorities to advance the communiryt American soil. At the see how the source of the commu- and particularly the Satmar Hasidim. interests. It was this last task that the Rebbe we will success may also be the source of its a ofadvisors known in nity's The fruits of such accommodationism were entrusted to series - undoing. But for now, I will pass the baton not to reach full maturicy in Europe. Jewish tradition x shadlanim, intercessots - destined more directly the men like Lipa Friedman and Leibush to Nomi, who will address In 1944, a mere decade after the Reb Yoelish of how Kiryas could have arisen whose job was not only to man- quesdon Joel was elected Rabbi of Satu Mare, the Nazis Lefkowitz it liberalism. affairs, deal on the landscape ofAmerican reached the Hungarian Unterland, tearing age communal but to with officials on behalf asunder the fabric ofJewish life and commu- politicians and government niry. In an act of remarkable irony, the of thecommuniry. 2oo8 rCsuE 7t "5 I gN L!BEP-ALISM AMERICA Gon,inued)

Nomi Stolzenberg: cisely the opposite: that the only the Satmars of KJ, the authority to cre- establishment of political instr- ate a local school district, while weryone else Qo. David has addressed the tutions and the assumption of in the state was obliged to continue partici- tJquestion ofwhat it is about the powers of government by a pating in larger-sca1e regional school districts. Satmar culture that has made it so religious communiry take place The Court strongly suggested that if the state remarkably adaptable to American in accordance with, and w'ith had passed a general statute allowing any local culrure, notwithstanding iu pro- the active support o[ Iiberd municipaliry the right to secede from a larger fessed aspiration of resisting norms. In fact, the individual regional school district, then the State would assimilation to outside cultural norms. I'm go- rights safeguarded in a liberal political order not be gu.ilry of favoring or supporting a par- ing to look at the other side of the coin: what provided the building blocks for the Satmar ticular religious community. If it just so it is about American liberalism that has proven community - and those same rights serve as happened that a particular municipaliry was to be so receptive to a communiry like the Sac potential building blocks for other religious religiously homogeneous, so be it. A commu- mars? Our argument is that the Satmars have communiries with similar aspirations. nity shouid not be disqualified from eligibiliry succeeded nor dtspitebut because of thelT\eral to form its own school district just because it The legal controversies surrounding the Sat- democratic nature ofAmerican society. This is "happened to be" religiously homogeneous... mars of KJ provide a particularly illuminating a contendon that flies in the face of the com- the case The abiliry to create a strong form of com- mon undbrstanding of modern secular window into this claim, especially of Kiryas v. Grumec that made its way to munity through aggregating private capital liberalism. Since the dawn of moderniry and Joel the Supreme Court in f994.It's important to and property is one way in which KJ is a t-he attendant rise of liberalism as the domi- -Vest, the Supreme Court acually decided quintessentially American liberal cultural narrt political philosophy in the the clarify what in this case, which involved a constitutional product. But the American nature of KJ expectadon has been that liberalism, with its to the establishment of a extends more broadly. For all that the com- doctrines of secularism arrd individualism, challenge public school district in Kiryas By a majoriry of muniry insists on sheltering itself from would spell the demise of traditional forms Joel. held that the New York state modern, secular, American culture, the Sat- of community and religious faith. Communi- 6-3, the Court statute authorizing the creation of the KJ mar community has succeeded on its own tarians and religious critics ofliberalism have - school district a statute known as Chapter terms precisely because it has effectively in- continuously voiced alarm about the impend- - - constituted an establishment of reli- ternalized American liberal legal and cultural ing dissolution of traditional belief-systems 748 - gion in violation of the Establishment Clause norms. Some of *re signs ofAmericanization and ways of life. Conversely, many liberal secu- of the Constitution, because it violated the are obvious for example, its use of modern larists have celebrated the emancipation of the - principle ofseparation between church and technology and advertising, and its skill at individual from the shackles oftraditional reli- state. yet, what the Court held was actu- playing the game of modern democratic poli- gious authority. Others, less aggressively And ally very narrow, and the reasoning left ample tics by exerting its clout as an electoral bloc. secularist, have still insisted on t-he retreat ofre- new state legislation rr-au- These are all examples of cultural adaptation ligion from the public realm into the domain room for passing the Kiryas School District. to "outside" norms. ofprivate conscience and individual belief, thorizing Joel where it would be shorn of any coercive force. So what exactly did the Supreme Court hold? But what about all of the ways in which the V4rether radical or moderate in their secular- The constitutional defect that it found in communiry has successfully resisted "Ameri- ism, virtually everyone in the liberal world Chapter 748 was based on two principles, canization," secularization, and liberal norms? believed until fairly recently that they were each ofwhich limited the scope of the hold- KJ has not only replicated many of the essen- presiding over the burial of traditional forms ing that struck down the original legisladon. tial features of shtetllife - it is, in many of faith, community, and authoriry. The first principle draws a distinction be- respects, more insttlat, more homogeneous, tween intentionally favoring (or disfavoring) more exclusive than the European shtetL lt rs Yet our claim is that far from preventing the a religious versus a neutral law that stricter in its observance and, symptomari- establishment of religiously grounded forms group every local community an equal opportu- cally, the rates of yeshiuahlearningand of political communiry liberal principles of gives nity to establish its own municipal institutions lifeJong Tbrah sudy are far higher in KJ individual rights have positively enabledthe (or school district) so chooses, regardless than they ever wer€ in Europe, in pan be- formation and perpetuation of strong com- ifit of its religious or cultural demographic char- cause the American welfare system alleviates munities like Kiryas Joel. This may seem acter. According to the Court, the defect in the pressure ro find a parnasah thar we\ghed counterintuitive. After all, the classic liberal Chapter was that it singled out a specific on most European All of these features model of religious faith is one in which indi- 748 Jews. communiry for special favor. In legal parlance, that distinguilh the "American shtetl' from vidual choice is paramount, and in which it was a "special" not a general act that is, the European one are clearly signs ofthe religion is deprived of the powers of collective - an act that granted the Satmars of KJ, and communiryt success in resist.ing assimilation governance. Yet we mean to demonstrate pre- 52'rl'tcHRoNtcLE and Americanization (even as the communiry Holocaust makes it way to American shores beain,Feige, in opposition to the new Sarmar ava-ils itself of the American systemt largesse). and creates a stable foundation in New York, Rebbe. By the 1980s, the dissidenrs had ra.llied imparting its distinctive brand of ritual obser- to a new cause: opposition to the creation But this raises an interesting and unsettling of vance to dre surrounding Orthodox world, the Kiryas public school district. Re- question: Is the kind of social insularity - in- Joel exerting considerable political influence, and markably, they couched their stance in the deed, segregation - that we see in Kiryas Joel deriving a fair m€asure of economic benefit. language of good oldAmerican liberalism; a leally at odds with American liberalism? Or is Moreover, it even manages to create a full public school district, they argued, would vi- it a quintessential expression ofAmerican lib- serwice Satmar municipaliry. olate the Establishment Clause of the United eralism? $Zell, the answer is bofi. Or to put it States Constitution. Over time, the dissidents another way, American liberaLism is ambiva- Arrd yet, as Nomi and I have intimated at have become an organized opposition known lent about the phenomenon ofgroup-based various points in time, the very source of the as the Kiryas Alliance, and in the last segregation, as our ongoing experience with community's rise may spell challenges to its Joel mayoral election in Kiryas their candi- race-based and gender-based segregation continued success. This prospect also has dis- Joel, date polled 460/o of rhe vote. This prompted makes painfully clear. On the one hand, at tinct, but intersecting Satmar and American one astute observer in the village to declare ieast since Brown v. Board of Education, it narrative threads. The communiry, we recall, that Kiryas had become 'a two parry sys- has seemed obvious to many Americals that was shaped in the image of its founding leader, Joel tem" the mainstream and the dissidents as group-based segregation offends our basic Rabbi Joel Teitelbaum. It was under his su- - relative equals, a rather striking acknowledge- principles of equaliry and antidiscrimination pervision that the first forry families moved ment of the Americanness of the communiry. law. On the other hand, there has never been to Kiryas Joel, which is named after him. As any consensus about how far this anti-discrim- most Satmars would attest, it was the Rebbe s The dissidents' position and rhetoric hint to ination, anti-segregation principle extends. leadership and charisma that served as the so- us that the boundaries of Kiryas Joel are not, Does it apply only to legally enforced, gov- cial glue for the communiry. Not surprisingly, cannot be, hermetically sealed. The penetra- ernmentally imposed "de jure" segregation or upon his death in 1979, a conrenrious succes- tion ofsocial and cultural values from the does it apply to "voluntary'' private segrega- sion battle broke out, pitting his widow, outside world is inevitable, especially given tion as well? Private - or self-segregation Feige, against his nephew, Rabbi Moses Teit- the communiryt historic willingness to open seems to go against the liberal norms of plural- elbaum, who was appointed to succeed Reb the door to political engagement and eco- ism and equaliry but it is also an expression of Yoelish in 1980. The tension between the nomic betterment. It may well be that the personal autonomy, of individual freedom of lwo never subsided, and became a fixture of very liberal norms and practices that enabled choice, and of freedom of association - fun- the communal culture of the Satmar commu- the insularity of the community will one day damental liberal values. \7hich is to say that niry. In fact, this tension permeated the next undermine it. Time will tell. "self-segregation' is as deeply rooted in fun- generation of Satmar leaders, Rabbi Mosest In the meantime, the community continues damental principles of liberalism and sons, Zalman and Aaron. They fought bit- to buck trends. Along with dre signs of inter- individual rights and the free market as it is terly over succession of the Satmar community nal dissension, Kiryas Joel continues to grow opposed to them. It is easy to think that lib- during the last decade of their father's life, at a breathtaking pdce, with one of the highest eral principles necessarily stand in opposition waging intense legal wars in New York courts, birthrates in the State ofNewYork. Moreover, to segregation, but as we know from the long intensifying their battles after the Rebbes we learned in the recent mid-term election and sorry history of race relations in America, death in April 2006 and gaining the attention that the community voted as a solid bloc to the economic and culrural forces unleashed of the New York Ciry media throughout. defeat incumbent Republican Congresswoman in a liberal market-based economy privileging One of the interesting features of the battle Sue Kelly. By many accounts, it was the last- individual choice have served to perpetuate berween ZaJ.man and Aaron is that it brings minute switch of the Kiryas Joel establishment and actually to increase residential segregadon. into focus their respective bases ofpower camp, previously supportive of Kelly, to join The formation of KJ and other teligiously ho- - indeed, the two centers of power in todays the Kiryas Joel Alliance that elected challenger, mogeneous ultra-Orthodox communities is Satmar world: \Tilliamsburg and Kiryas Joel John Hall. The fact that Kellys conservative entirely of a piece with these broader Ameri- respectively. And yet, we musr now dispel a social values were much more consonant with can social, economic, and racial dl,namics. certain illusion that we have created and fos- those of the Satmar community mattered less David Myers: tered throughout - namely, that Kiryas Joel is than the perceived benefits ofa new political itself a cultural and political monolith. In- alliance with HaIl.'Vhat this electoral gambit For the most part, the lines that Nomi and deed, one ofthe curious after-effects ofthe reveals, in conclusion, is the lingering, albeit I have been tracing, that is, the distinct leadership vacuum created by Rabbi Joel Teitel- fragile cohesion of an Ameri can shtetl, sttain- A'lrerican and Satmar strands of the Kiryas baumt death was the emergence of a dissident ing to hold true to its Old Vorld principles Joel narrative, add up to a remarkable success factiori of Satmar Hasidim in Kiryas Joel ixelf even as it settles more comfortably into dre story. A group nearly extinguished during the '' The dissidents were initially Iedby the Reb- soil of its transplanted homel4nd.rq ,,i ,..,