Homage to Dr. Kaufmann Kohler

Homage to Dr. Kaufmann Kohler S. BARUCH AY 10, 1943, marked the one hundredth anniversary of the birth of Dr. Kaufmann Kohler, a name prominently associated with the American rabbinate, with the Hebrew Union College, and with Jewish scholarship. Dr. Kohler was a valiant champion of Reform Judaism in America. He was also one of the first modern Jewish scholars in the field of biblical higher criticism—a subject that was taboo with Isaac M. Wise, the founder of the Hebrew Union College, but which Kohler later intro- duced into its curriculum. Kohler was likewise one of the first—and of the few—Jewish scholars to recover Hellenistic literature for Jewish investiga- tion. His systematic Jewish Theology, originally written in German and published in 1910, was at once recognized as a most important contribution to the subject; and the English version, which first appeared in 1917, became a standard work in the field.* Kohler, both the theologian and preacher, sometimes spoke with the voice of the neo-Orthodox Samson Raphael Hirsch, sometimes with the voice of the Reformer Abraham Geiger. While the higher critic wrote of "Yahveh," the preacher would not tolerate the use of this designation in the pulpit. There was, to be sure, change and development in his thought and opinions. But it is true to say that his belief and spirit remained fundamentally the same. The fact is that Kohler was, a progressive rather than a radical. The fiery Reformer greatly valued Jewish tradition. But he maintained that tradition is subject to the law of change. Tradition does not stand still. Tradition grows by addition and subtraction. The Jewish tradition is carried on by Jewry through its institutions. Hence, Jewry and Judaism belong together. But Kohler was no nationalist. The psychological fact is that the heartstrings of affection for one's religion, for one's group, are tied early, and they are not readily retied in after-life. THE salient facts about Dr. Kohler's career have been recorded, and there * It has now been reissued in an edi- American Hebrew Congregations, 34 tion of 200 copies. The book is obtain- West Sixth Street, Cincinnati, Ohio, able from the offices of the Union of 386 HOMAGE TO DR. KAUFMANN KOHLER 387 is no need to dilate upon them. Besides, it is of Kohler the man that we want to speak. The man, too, was an inspiration. Kohler was short in stature, and spare. His movements were slow but not deliberate; and he had the scholarly stoop. (Kohler was in his sixties when this writer first knew him.) His dress was clerical and always neat. He had but few mannerisms. Kohler was no campus "character"; he was a personality. He won respect; he did not extort it. He did not impose himself; he co-operated. He was a lover of music and regularly attended symphony concerts. He frequented the theater. He was no recluse; neither was he a social cru- sader. In conversation he showed a lively sense of humor, and he could tell a story. But there was nothing mischievous in him, no impishness— you listened in vain for satire or irony. On the other hand, there was also no gentlemanly feebleness, and on occasion, he could show anger and righteous indignation. An anecdote or two will best illustrate the manner of man he was. It was easy for a young man, a modern, to give a poke to Dr. Kohler's theological position—one did not need to be a Swift or a Voltaire to make fun of a clerical college president. Thirty or forty years ago, systematic theology seemed to most bright young men just something that was tor- tured into a system by pedantic logic, and they often delighted in anni- hilating theological abstractions by a few catch-words of "criticism." X . was a young man. He was not a hostile critic of Dr. Kohler. On the contrary, he loved the venerable scholar, who in turn was fond of X. But X . was young. Not being worldly-wise in personal matters, he spoke his mind freely. One day, he had a verbal altercation with a professor. The latter, a man otherwise of rigid moral principles, went to the college president and in a fit of anger repeated the criticisms X . had made. Dr. Kohler was more chagrined over the tale-bearer than resentful of X . ,'s criticism. He knew that tale-bearers do not reproduce the atmosphere in which remarks are made. Such was Kohler the ethical man. He also appreciated the piety of the rebel. Once, X . called on Dr. Kohler at his home. The day was Shabuoth. In the course of the visit, the guest was taken severely to task by the members of the family for not sending his young children to Sunday School. X . stated his misgivings about the Sunday School institution, and a heated "theological" argument ensued. Dr. Kohler remained a passive listener. But when X . was leaving, Dr. Kohler warmly pressed his hand and said: "Remain true to yourself." 388 CO /TEMPORARY JEWISH RECORD Kohler was a humanist as well as a theologian. He regarded classical studies as a part of a rabbi's equipment. He gave to Jewish study a certain intellectual distinction which was special to him—even as Solomon Schechter gave Jewish study a certain mystic touch. Kohler wrote volumi- # nously; he wrote with ease, with facility. But you could not make a catena or florilegium of his fine sayings. He did not set out to "amuse." Scholar- ship to him was no game but a discipline of the spirit. There have been among his Jewish coevals more brilliant minds than Kohler, and any num- ber of great scholars. What ranks him high in the order to which he belongs is the combination of wide learning with large sympathy. His learning and love were one. A Jubilee DOCTOR LOUIS GINZBERG, professor of Talmud at the Jewish Theological Seminary of America, New York, will attain his three score and ten on November 28, 1943. Professor Ginzberg is a "specialist" scholar who has taken all Jewish knowledge for his province. Many call him "master." His monumental work on the Legends of the Jews has been hailed as 0 a historic event. His Commentary on the Palestinian Talmud, of which three volumes have appeared so far, represents, in the opinion of his compeers, the greatest single contribution to the study of talmudic literature in modern times, if not in all times. Moreover, this brilliant son of East European Jewry has mastered also the teachings and methods of the Western European learned world, which he brings to bear upon his study. For, while the Haggadah, or the non-legal elements of old rabbinical literature, has since felt strongly the impulse of modern scientific study, the Halakah, or the legal and ritual parts of this literature, is still a "rag-bag" from which both friend and foe may pick out just the pieces and colors best suited for their unhallowed purposes. The Halakah, Ginzberg holds, is of paramount importance for an adequate understanding of Judaism. The legal lore is a deposit of Jewish thought. And, says he: "Thinking is as characteristic a trait of the Jew as suffering; or . thinking rendered suffering possible. For it was our thinkers who prevented the wandering nation . from sinking to the level ... of vagabond gypsies." Daring in thought, Professor Ginzberg has rather an aversion to novelty in action. In religion he is content to stand by the ^ wisdom of the Fathers. S.B. .

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