THE IN GREATER : RECENT PAST, PRESENT, AND FUTURE

RABBI LANDES Emeritus, Beth Sholom Congregation, Elkins Park, and Rear Admiral (Ret.), U.S. Navy

This article examines contemporary Jewish religious life and its future in the context of Greater Philadelphia's Jewry's long history. It concentrates on the last three decades and analyzes trends that may hint at the future. Distinguished rabbinic leaders from each of the four major movements describe, in historical order, their movements from within. My observations with regard to the recent past, the present, and the future of synagogue life in Greater Philadelphia follow their contributions.

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ORTHODOX JEWISH PHILADELPHIA— AN OVERVIEW OF PAST AND PRESENT

RABBI DOV AARON BRISMAN Orthodox of Philadelphia

lthough I do not specialize in historical both communities included presiding over Aevaluations, as an "insider" I hope to , rabbinic litigation, marriage and di­ present an accurate perspective on the Ortho­ vorce, and other halakhic matters. Initially dox Jewish community of Greater Philadel­ this title only represented several out of phia. Its development follows a general pat­ many in both communities. tern that reflects almost all major American Rabbi Kleinberg passed away in 1891. Jewish communities. Subsequent to Rabbi Kleinberg's passing, the four synagogues that he had served hired CHIEF RABBINATE (and imported) his son-in-law, Rabbi Dov Philadelphia's earliest congregations were Aryeh (Benard Louis) Levinthal (1865- of course Orthodox and during the mid-nine­ 1952), as his successor (Temkin, 1998). teenth century, Leeser led Is­ Rabbi Levinthal served in this position for rael and staunchly defended traditional Juda­ nearly sixty years until his passing. During ism (Sussman, 1995). Nevertheless, the rise his tenure as Chief Rabbi of Philadelphia, of a chief rabbinate in Philadelphia awaited Rabbi Levinthal enjoyed an international the massive immigration of east European reputation for his leadership. The role that he to the after 1881. The played in the promulgation of Orthodox Ju­ first Chief Rabbi of Philadelphia was Rabbi daism both nationally and internationally is Eliezer Kleinberg. Prior to his arrival in Phil­ beyond the scope of this article. He also adelphia, Rabbi Kleinberg served as dayan played a very significant role in the growth (rabbinical adjudicator) in Wilnius (Vilna), and development of the Philadelphia Jewish Lithuania. He was appointed to the Philadel­ community. phia position shortiy after his colleague. Although Rabbi Levinthal was initially Rabbi Joseph (also a former dayan in hired as Chief Rabbi by only four syna­ Wilnius), had been appointed Chief Rabbi in gogues, he eventually united all of the Or­ New York. The duty of the Chief Rabbi in thodox synagogues and their into one

204 The Synagogue in Greater Philadelphia / 205 unified council, the Hoeir. A united THE PHILADELPHIA BETH DIN Kashrut Council (Vaad Hakashrut) was es­ (RABBINICAL COURT) tablished, which supervised ritual slaughter () and kosher butchers. The Chief The primary function of the Beth Din of Rabbi also served as the head of a viable Greater Philadelphia, which was established in the late 1880s, is to arrange gittin (Jewish Beth Din. ) and dinei (court actions to The integrity of these organizations adjudicate monetary disputes). Its members stemmed from the fact that they included all are in constant contact with colleagues and the Orthodox synagogues and their rabbis. It counterparts throughout the world, maintain­ seems that Rabbi Levinthal learned from the ing ties with rabbinical courts in , Eu­ fiasco of Rabbi Jacob Joseph's appointment rope, and the United States. Its procedures as Chief Rabbi of New York that a tide that have been efficient and expedient. does not represent the entire community is A Beth Din comprises three rabbis who not effective (Karp, 1955). Although Rabbi are also qualified rabbinic adjudicators Jacob Joseph was a foremost rabbinical au­ (dayyanim). In order to be qualified to serve thority, his appointment was endorsed only as a dayan on a Beth Din, a special rabbinic by some New York synagogues. Other certification is required. Dayanut (judicial prominent rabbis were also declared to be ruling) is a specialty, and not every rabbi is Chief Rabbis by their adherents. Although automatically qualified to serve as a dayan. Rabbi Levinthal did not permit such history to repeat itself in his community, unfortu­ nately, this arrangement did not continue be­ KASHRUT yond Rabbi Levinthal's career. Kashrut is one major area vital to the Another important aspect of Rabbi existence of any Jewish community, but one Levinthal's communal work was his willing that has undergone great changes. In the participation in any Jewish organization, Philadelphia community until some twenty even those of an irreligious and secular na­ years ago, rabbinic supervision of kashrut ture. This commitment transcended the was almost entirely restricted to ritual boundaries of the position of Chief Rabbi slaughtering (shechitah), local butchers, and and clearly reflected his multifaceted person­ meat purveyors (such as sausage manufac­ ality. turing). Old age homes and caterers were Rabbi Ephraim E. Yolles (1897-1989) also supervised. succeeded Rabbi Levinthal as Chief Rabbi of About twenty years ago the last "shechita the Orthodox Rabbinate of Philadelphia; plant" closed its doors. Because there is no Rabbi Yolles was internationally renowned local ritual slaughter in Philadelphia, kosher as a halakhic authority and was noted for his and glatt kosher meats must be imported encyclopedic erudition. A small sampling of from central sources. As a result, only a few his halachic studies was published in a book independent kosher butchers are still open in (Yolles, 1982). Greater Philadelphia, and they must compete Rabbi Baruch Halevi Leizerowski (1910- with the supermarket, where many kosher 2000) followed Rabbi Yolles. Rabbi Leizer­ items including meat and poultry have been owski, a Holocaust survivor, was installed as available for many years. The future ramifi­ Chief Rabbi of Munich after World War II. cations of this shift from small shops to A well-known orator. Rabbi Leizerowski supermarkets have yet to be evaluated. was recognized for his great scholarship and The demands of supervising kashrut have wise counsel. A small sampling of his greatiy expanded over the past two decades. halachic work was published (Leizorowski, Supervising rabbis and agencies now certify 1978). bakeries, restaurants, pizza shops, and facto-

SUMMER 2002 Joumal of Jewish Communal Service / 206 ries.' Supermarkets also vie for the business eruvin in Center City and at the University of of the kosher consumer and have large Ko­ Pennsylvania campus. sher sections. Several such markets have also It is forbidden for a Jew to carry in the developed special glatt kosher delis under public domain on . An eruv is a way accepted national rabbinic supervision. to construct "door-ways" or enclosures around a given area and render it a closed ORTHODOX domain in which one is permitted to carry items on Shabbat. Jewish education has changed drastically Twenty-five years ago, there were very during the past two generations. Before that few eruvin, and Orthodox Jews simply did time, most Orthodox-affiliated Jewish youth not carry any items outside of their home or attended public school, and during the after­ synagogue. Even the talit was brought to noon attended classes in the synagogue (the synagogue before Shabbat or worn to shul on " Torah") (King, Lakritz, Wachs, Shabbat; it was never carried. Today's eru­ 1986). This system offered a very limited vin allow families with young children to go education and did not inspire continuity. out for strolls and visits with their infants and Gradually, Jewish day schools emerged. strollers. The eruv provides a more pleasur­ The Philadelphia area hosts five Orthodox able Shabbat for its adherents and has been day schools from pre-school through high strongly encouraged where feasible. school. Graduates of these institutions often continue their studies in yeshivot and semi­ NEIGHBORHOODS naries, both in the United States as well as Israel. Secular education is also offered on a Orthodox Jews first settled in the Center high level. Many graduates attend leading City section of Philadelphia and moved over universities (in some cases in addition to the the past fifty years or so to Northeast Phila­ studies). The Philadelphia Orthodox delphia and to the suburbs. Elkins Park and community's greatest source of pride has various enclaves in Bucks County have an been the success of its educational system. emerging Orthodox presence. The excellent academic standards of University of Penn­ ERUVIN sylvania have attracted Orthodox students Another strong indication of the progres­ from all parts of the country, many of whom sive growth of the Orthodox Jewish commu­ have yeshiva backgrounds. In addition to nities of Greater Philadelphia is that virtually having their own , this student com­ every neighborhood with a significant Ortho­ munity also offers many ses­ dox presence has a viable eruv. The North­ sions on various levels. east, Overbrook, Bala Cynwyd, Cherry Hill, A major factor in the recent renaissance and Elkins Park all maintain eruvin. There of Orthodox is outreach. In addition are currently efforts underway to construct to the Chassidim, who are pioneers in reaching out to Jews at all levels and introducing them to , other 'In 2002, there were four Orthodox super­ visory sources for Icashrut in Philadelphia. No successful outreach groups have emerged. unified system of supervision with commonly Most notably the Etz Chaim Center and Aish accepted standards currently exists. In addition Hatorah have made a profound impact on the and perhaps because of this situation, as noted Philadelphia Jewish community. They offer above, supermarkets have chosen national su­ pervisory agencies to guarantee broad accep­ classes on various Torah topics. tance of their delicatessen products. Finally, In 2000, the Philadelphia community Philadelphia is unique in the United States in opened its doors in Bala Cynwyd, a that it is the only large city where the Conser­ nearby suburb. A Kollel is a group of mar­ vative rabbinate through the regional branch of the has a long-established ried Talmudists who pursue their research independent supervision of kashrut. and study with lay members of the commu-

SUMMER 2002 The Synagogue in Greater Philadelphia I 207 nity. The Kollel has been enthusiastically chned rapidly throughout the first half of the received by the Orthodox community and century, quality Jewish education and outreach has already made significant inroads in out­ are reversing that trend. Hence, the Orthodox reach work. community is growing. Being an optimist, I Although the Orthodox community de­ believe that this community will thrive. * *

REFORM JUDAISM: CHANGES AND GROWTH

RABBI BERNARD FRANK Rabbi Emeritus, Temple Beth Torah, Philadelphia, Pennsylvania

learly, the Reform movement in Amer­ its founding to the dedication of a Jewish Cica, which was founded in the nine­ communal cemetery in 1740 while Rodeph teenth century and organized by Rabbi Isaac Shalom's roots began with a minyan in 1795. Mayer Wise with the influence of such lead­ Through the middle of the nineteenth cen­ ers as Rabbis Einhorn and Max Lil- tury, Rodeph Shalom was considered the im­ ienthal, has undergone many changes migrants' synagogue, a perception that was (Meyer, 1995; Temkin, 1998). Three classic reinforced as many of its members affiliated statements of principle are normally used to with Mikveh Israel as they ascended the so­ illustrate these changes: (1) the Pittsburgh cioeconomic ladder. Platform in 1885, which defined American Rodeph Shalom also spawned new con­ for the next fifty years; (2) gregations, beginning in 1840 with Beth Is­ the Columbus Platform of 1936, which re­ rael, a Polish congregation. In 1846, a group vised the Platform of 1885; and (3) the Cen­ of Bavarian Jews broke away from Rodeph tenary Perspective in 1976, which was a new Shalom to form Kenesseth Israel (KI). All set of guidelines used to formulate the stan­ these synagogues were Orthodox, but the dards and goals of Reform Judaism during winds of Reform soon affected most of them. the modern religious period. Knesseth Israel became "Reform Congrega­ Just as Philadelphia played a dominant tion Knesseth Israef in 1851, and by 1861 role in the emergence of traditional Judaism had recmited Rabbi David Einhorn of Balti­ under , and in the establishment more, the abolitionist and radical Reformer. of , it also contributed In 1894, Einhorn's prayerbook, Olath significantly to the early furtherance of Re­ Tamid, was eventually adopted as the Union form Judaism. In 1869 with Rabbi Dr. Sam­ Prayer Boole, the official prayer book of the uel Hirsch as host, thirteen rabbis with lib­ American Reform movement, displacing eral leanings met in Philadelphia and 's own more traditional, conducted the first American Reform rabbin­ America. ical conference in America. The venue was In response to KI's rabbinic coup, Rodeph no accident. Shalom secured the services of the leamed Until the 1840s, Philadelphia had two Marcus Jastrow in 1866. Jastrow's 1903 Jewish congregations, the Spanish and Por­ compendium of Talmudic and Midrashic us­ tuguese Mikveh Israel and the Ashkenazic age still remains a classic. KI answered with Rodeph Shalom (Stem, 1983). In fact, Phil­ the hiring of Rabbi in 1866 adelphia is the only American community (after the departure of Rabbi Einhorn to New with two Jewish congregations founded in York), and in 1887, it secured the services of the eighteenth century. Mikveh Israel traced Rabbi Joseph Krauskopf, a graduate of the

SUMMER 2002 Journal of Jewish Communal Service t 208 first class of Hebrew Union College and vice the twentieth century. The Classical Reform president (at age 27) of the Reform rabbinic that characterized the larger Reform congre­ conference that issued the Pittsburgh Plat­ gations has gradually been replaced by a form. These rabbis were national Reform more traditional, comprehensible service figures who did much to define the Reform based on liberal Jewish presumptions. What movement in America. They were followed was once a worship service conducted in the twentieth century by such intellectual mostly in English has through the years and ideological leaders as Rabbi David Wice added more and more Hebrew to the liturgy. of Rodeph Shalom and Rabbis Bertram Korn The liturgical music of a four-part choir that and Shimon Maslin of KI. These leaders once filled the sanctuary of Reform syna­ took roles of national leadership and wrote gogues has now given way to the cantorial works that were widely read within their chant. Services and rituals that are conducted movement. They have been succeeded by today in Reform synagogues were not part of colleagues in other Philadelphia Reform con­ the worship service even twenty-five years gregations whose accomplishments follow ago. their influential tradition. In Dresher, a suburb of Philadelphia, I As its name implies, Reform Judaism has conducted worship services without a kip­ always been in constant flux. The only min- pah, wearing a robe and an atarah. Today, hag (ritual) has been the Reform prayer more and more Reform rabbis wear kippot book. The remained the and taletim, and many Reform congregations standard in the movement until the appear­ now provide kippot and taletim for their wor­ ance of Gates of Prayer in 1972. Despite the shipers. Many now observe to stability of the prayer book, the differences mark the end of Shabbat and the second day between the two versions are quite dramatic; of . Conversion now includes the ritualistic language of the Einhorn's the mandatory requirement of ritual immer­ Union Prayer Book has been replaced by the sion in a mikveh. In fact, a mikveh has re­ novel-like, gender-sensitive prose of Gates cently been constructed at Shir Ami, a Re­ of Prayer. form congregation in Bucks County. I was bom into Reform Judaism. My rab­ Congregations and memberships have binate has been shaped by the religious grown substantially as a result of the Reform teachings I learned as a child, as well as movement's liberal approach to traditional those that were instilled during my rabbinical Jewish practices. Twenty-five years ago, studies at the Hebrew Union College-Jewish there were less than half of the twenty-one Institute of Religion. My rabbinical training Reform synagogues that exist today in the was far different from that of today. Since Greater Philadelphia area. Those located in the 1970s, Reform rabbinical students have the neighboring suburbs have shown the been required to spend the first year of their most growth, a trend attributable in part to studies at the campus of Hebrew the Baby Boomers. Over the years. Reform Union College-Jewish Institute of Religion. Judaism has gradually been adopted by those This requirement illustrates how important who felt that the Judaism of their parents was the has become to Reform too restrictive and too demanding. As the tradition and its teaching. There continues to need for two family incomes increased, par­ be a strong presence of Reform Judaism ents had less time to devote to their chil­ throughout Israel as represented by an in­ dren's extracurricular activities, including creasing number of Reform synagogues and their religious education. Therefore, the idea kibbutzim. of sending their children to religious schools During my rabbinate, Reform Jewish of Reform congregations that only met two practices and rituals have become more tra­ days a week, rather than three days a week, ditional, especially during the last decades of became very attractive. Another explanation

SUMMER 2002 The Synagogue in Greater Philadelphia I 209

for the growth was a strong desire by those deal of diversity in practice and ritual. Then who came from Conservative and Orthodox again, that is why it is called Reform Juda­ backgrounds to retain some traditions from ism. I choose to follow the Reform Judaism their past. They wanted what liberal Judaism I love, taught, and have enjoyed throughout could give them while providing a traditional my life, albeit with the changes that recent approach for themselves and their children. years have brought. Clearly the Reform Judaism of today is Twenty-three years after the Centenary not the Reform Judaism of bygone genera­ Perspective was promulgated, the Reform tions. Who would have thought in the days rabbinate adopted a fourth Statement of Prin­ of the great rabbis, such as Stephen S. Wise, ciples in 1999. This document reaffirms that Bertram Korn, and Abba Hillel Silver, that Reform Judaism "has remained firmly rooted by the year 2002 there would be a gender- in Jewish tradition, even as its adherents sensitive prayer book, patrilinial descent, have learned much from our encounters with same-sex marriage ceremony, and the ordi­ other cultures. The great contribution of Re­ nation of women as rabbis and investiture as form Judaism is that it has enabled the Jew­ cantors? Within the Reform movement there ish people to introduce innovation while pre­ are gay and lesbian congregations, and gay serving tradition, to embrace diversity while and lesbian rabbis are recognized and sanc­ asserting commonality, to affirm beliefs tioned by the Union of American Hebrew without rejecting those who doubt, and to Congregations and the Central Conference of bring faith to sacred text without sacrificing American Rabbis. critical scholarship," teaching the central te­ Not all congregations and certainly not all nets of Judaism, God, Torah, and Israel, even Reform rabbis agree with or follow all of as it acknowledges the diversity of Reform these changes. There still remains a great Jewish beliefs and practices. * * THE STRONGHOLD OF CONSERVATIVE JUDAISM

RABBI ROBERT LAYMAN

Executive Director (Ret.), Mid-Atlantic Region, of Conservative Judaism

onservative Judaism in North America largesse of Reform Jews like the financier Ccan trace its roots to Philadelphia with Jacob Schiff Schechter, who be­ the establishment of the Jewish Theological came president of the re-organized Seminary Seminary (ITS) of America in 1886. Al­ in 1902, is generally regarded as the founder though the Seminary has been located in of Conservative Judaism in North America. from the day of its founding, Among his many achievements, he is noted the impetus and inspiration for its creation for organizing a group of twenty-two con­ originated with a Philadelphian, Sabato Mo­ gregations into the United Synagogue of rals, the (cantor) of the historic America in 1913, among them two Philadel­ Mikveh Israel Congregation from 1851 to phia congregations, Adath Jeshurun and 1898 and the successor to Isaac Leeser, the Beth Israel. In 1991, this organization was leader of traditional Judaism in America renamed the United Synagogue of Conserva­ (Wertheimer, 1997). tive Judaism (USCJ). In 1887 Morals was named the first pres­ Conservative Judaism is popularly per­ ident of ITS, but despite his devotion and ceived as the middle ground between the that of other founding supporters, ITS fell on strict traditionalism of Orthodoxy and the difficult times and was saved through the liberalism of Reform. Indeed, its founders

SUMMER 2002 Joumal of Jewish Communal Service I 210 established it in response to what they re­ Like other Jewish communities, Philadel­ garded as the extreme stance of Reform's phia has experienced significant demo­ reappraisal of much of traditional practice graphic changes during the last three de­ and belief They held that it was both possi­ cades, which inevhably had an impact on the ble and desirable to create in the democratic size and viability of Conservative congrega­ climate of North America a Judaism that tions. In 1980, the Delaware Valley Region could preserve tradition while adjusting to of United Synagogue (formed from a merger the modernity of the new. The professional of the Southern and Philadelphia and lay leaders of the Conservative move­ Regions in 1976) boasted a total membership ment have maintained its founders' belief in of 52 congregations on both sides of the the centrality of halakhah (Jewish law) in Delaware River and in the State of Delaware. Jewish life. Of these, 35 were located in the Greater One of the most significant developments Philadelphia area. In 2001, the register of in Conservative Judaism in tiie past three affiliated congregations listed a total of 36 decades, exemplifying the adaptability of congregations, of which 23 were on the halakhah, has been the transformation in the Pennsylvania side of the river. It is interest­ role and status of women. With permission ing to note, also, that in 1980 there were 18 granted by the movement's Committee on congregations within city hmits. By 2002, Jewish Law and Standards in 1973 to include there were only seven. A significant number women in a minyan (quorum for congrega­ of congregations followed their members out tional worship), the trend toward total egal­ of the city and into the suburbs, in each case itarianism grew very rapidly. A decade later, constmcting impressive new buildings. A women were admitted to the Rabbinical small enclave of senior citizens remains in School of JTS, and the first female rabbi was South Philadelphia, the original area of Jew­ ordained in 1985. She was Amy Eilberg, a ish setdement. Philadelphian, who now lives in California. Early in 2002, negotiations were com­ Within a few years following this historic pleted for the creation of the Mid-Atlantic event, women were admitted to the Semi­ Region of USCJ, consolidating the Delaware nary's Cantors Institute (now the H.L. Miller Valley and Eastern Pennsylvania Regions. Cantorial School) and to membership in the The latter consisted of a total of twenty con­ Conservative movement's Rabbinical As­ gregations in an area extending as far west as sembly and Cantors Assembly (see below). Altoona and as far north as Scranton and Currendy, all USCJ-affiliated congregations, Wilkes-Barre. Of particular demographic except one, in metropolitan Philadelphia are relevance is the inclusion of four congrega­ egalitarian. There are two Conservative tions in Chester County and two in northem women rabbis in the community. Montgomery County, areas now considered The Conservative movement experienced part of metropolitan Philadelphia and expe­ phenomenal growth, particularly in tiie de­ riencing considerable growth. The popula­ cades following World War II. Membership tion survey conducted by the Jewish Feder­ in United Synagogue increased from the ation of Greater Philadelphia in 1997 spells handful in Solomon Schechter's day to a out the significance of this demographic peak of about 800 synagogues in the United change. This phenomenon has been repli­ States and Canada by the 1980s. This growth cated in other parts of the country. USCJ has was reflected in the Greater Philadelphia consequently experienced a net loss in affil­ area. The large number of Conservative syn­ iates, with the total standing at about 730 agogues and the high percentage of Jews throughout North America. affiliated with them earned Philadelphia the In view of the substantial number of Con­ unofficial tide of "the Stronghold of Conser­ servative congregations in the Philadelphia vative Judaism." area, it is important to take note of the role of

SUMMER 2002 The Synagogue in Greater Philadelphia I Hi the Rabbinical Assembly, the international Community of Israel through the good organization of Conservative rabbis that has offices of the local RA. The formal name approximately 1,600 members and was es­ of the program is the Rabbi Morris S. tabhshed in 1901. About 60 members live in Goodblatt Academy of , in the metropolitan Philadelphia area. The ma­ memory of its founder. jority of these rabbis are graduates of the • Gittin: As traditional Judaism expects Jewish Theological Seminary. Like USCJ, Jews to be married k'dat Moshe v'Yisrael, the Rabbinical Assembly (RA) is divided "in accordance with the Law of into geographic regions. The RA of Greater and Israel," so when a marriage is dis­ Philadelphia (formerly Philadelphia Branch) solved, the couple is expected to obtain a has long performed a variety of crucial ser­ traditional Jewish document vices for the local Conservative congrega­ known as a (plural, gittin). The Rab­ tions and the larger Jewish community, as binical Assembly of Greater Philadelphia, well as for its own members. Most notewor­ for many decades, has provided a digni­ thy are the following: fied procedure for this emotionally diffi­ cult occasion. A Beth Din (rabbinic court) • Kashrut supervision: Since the late meets regularly for this purpose. Thou­ 1950s, the local RA has been involved in sands of gittin issued by the RA are on file certifying adherence to the Jewish dietary in the local office of USCJ in Elkins Park. laws by catering firms, restaurants, baker­ ies, and various food manufacturers. Among the major activities of the local While Kashrut supervision is not typically Conservative movement, its educational pro­ associated with the Conservative rabbin­ gram has been in the forefront. For many ate, the standards of the RA are strict and decades, the Board of Jewish Education therefore widely accepted in the commu­ (BJE) operated as a semi-autonomous divi­ nity. A Kashrut Committee establishes sion of United Synagogue. It was founded in policy, deals with problems, and appoints 1937, actually predating the establishment of the ha-Makhshir (certifying rabbi) a distinct region of United Synagogue, and who, in tum, appoints the mashgihim, the functioned for about fifty years, serving individuals who oversee the food purvey­ schools in local Conservative congregations ors on their premises. Philadelphia is the almost exclusively. This agency set mini­ only RA region in North America in­ mum requirements for Bar/Bat Mitzvah; de­ volved in Kashrut supervision. veloped salary scales for teachers; published . Giyyur: In the 1960s, the late Rabbi Mor­ textbooks, teachers' manuals, and curricula; ris Goodblatt (Congregation Beth Am Is­ provided in-service programs for teachers rael, previously in Southwest Philadel­ and principals; and operated a network of phia, now in Penn Valley), was the regional Hebrew High Schools. administrator and teacher of a program of In 1988, the created the instraction for prospective converts to Ju­ Auerbach Central Agency for Jewish Educa­ daism, now popularly referred to as "Jews tion (ACAJE), the purpose of which was to by choice." Classes were offered in fall function as a single service organization for and spring semesters, and for many years, all of the Jewish school systems in metropol­ summer sessions were conducted. For itan Philadelphia. ACAJE assumed most of many years, the average class size was 25 the functions performed by the BJE. In ad­ to 30, predominantly women. As alterna­ dition, the BJE's high-school system was tives to traditional conversion grew in re­ amalgamated with Gratz College's high- cent years, class size has diminished to school department to form the Jewish Com­ 12-15 and summer sessions were discon­ munity High School (JCHS). The Conserva­ tinued. Over the years, thousands of men tive movement is represented on the boards and women of all ages have joined the of both agencies. The main current activities

SUMMER 2002 Journal of Jewish Communal Service I 212 of the BJE, which now functions as an edu­ and KOACH, the college-level program of cation commission, are consuUative services recent vintage. One of the earliest camps in to affihated schools, the publication of an the Ramah network was established with the occasional newsletter, the presentation of the aid of prominent Philadelphians in 1950 at a Dr. William Lakritz Award (named for a site in Lake Como, PA. former director) to an outstanding teacher, Known as Camp Ramah in the Poconos, it and the annual Zimriyah (songfest), which is operated by the Jewish Theological Sem­ brings together choral groups from schools inary like its sister camps. Its governance is throughout the Region. shared with a local Camp Ramah Commis­ Thus far, the focus has been on congre­ sion. Camp Ramah offers an experience of gational schools, popularly called Hebrew intensive Jewish living for eight weeks in the schools in bygone years. The last quarter- summer for children in grades seven through century has witnessed a tremendous growth eleven. In addidon to the usual athletic and in the number of day schools and their en­ recreational activities offered by most sum­ rollments at all levels. Once the almost ex­ mer camps, Ramah provides daily classes for clusive domain of Orthodox Jewry, the the study of Jewish texts, a full schedule of movement has gained considerable momen­ religious services, and opportunities to per­ tum in Conservative Judaism, which oper­ form a variety of ritual and ethical mitzvot. ates the Solomon Schechter Day School Particularly noteworthy is its Kesher pro­ network under the auspices of USCJ's De­ gram for hearing-impaired children. In re­ partment of Education. Currently, there are cent years. Camp Ramah in the Poconos has more than 70 Schechter schools in North been filled to capacity with about 400 camp­ America, with one of the largest in metro­ ers. In 1996, the local Ramah Commission politan Philadelphia and boasting an enroll­ established a day camp at Tiferet Bet Israel, ment of almost 700 students. Three branches a Conservative synagogue in Blue Bell, PA. operate on the elementary level. In Septem­ A permanent home is being sought for this ber 2001 a middle school was opened in the camp, which attracts about 150 children ev­ Gratz College building on the Mandell Edu­ ery summer. cation Campus. The youth programs provide educational, The impetus for the establishment of the religious, and social activities for teens and Solomon Schechter schools in this area came pre-teens. Members consist mainly of chil­ from a small group of committed rabbis and dren whose families are affiliated with Con­ lay leaders who recognized the need for a servative congregations, but a substantial more intensive and comprehensive Jewish number do come from unaffiliated families. education than that provided by even the USY, founded in 1951, has maintained a most successful congregational schools total regional membership of approximately where classes, as a rule, met for only six 1,000 in recent years. , the pre-USY hours per week. The first day school opened organization is open to children aged 10 to its doors in 1955. For many years, the 13. KOACH, an unofficial USY alumni as­ branches were housed in temporary quarters sociation, was established in the early 1990s. in various locations within the city and in the There are KOACH chapters on local college western and northem suburbs, including two campuses and throughout North America. Reform temples. The current locations ap­ As a multifaceted organization. Conserva­ pear to be long-term. tive Judaism comprises several divisions or Conservative Judaism has long been a "arms" in addition to those previously de­ strong advocate of informal education. The scribed. Professional groups that have most successful ventures in this area are the branches in the Philadelphia area and meet Ramah Camps and the youth programs: regularly are the Cantors Assembly and the Kadima, (USY), Jewish Educators Assembly. Local members

SUMMER 2002 The Synagogue in Greater Philadelphia / 213

of the North American Association of Syna­ years. One of the Region's most noteworthy gogue Executives (NAASE), are affiHated accomplishments during the past two de­ with the Delaware Valley Association of cades has been its annual fundraising con­ Synagogue Administrators, a transdenomi- cert, which has realized hundreds of thou­ national group. Too, JTS has maintained a sands of dollars for new buildings and regional office in the Philadelphia area since renovations at Camp Ramah in the Poconos. the 1940s. Its main functions are fundraising There are nine divisions or arms of the and public relations, and its operations are Conservative movement in metropolitan guided by an executive director and a cabinet Philadelphia, each with disparate goals and of lay leaders. missions and littie opportunity to work in The lay organizadons, aside from USCJ, concert. In 1990, the need was recognized to that are active locally are the Women's create a unifying force that would strengthen League for Conservative Judaism, Philadel­ Conservative Judaism, particularly in light of phia Branch and the Federation of Jewish the increasing polarization of the Jewish Men's Clubs, Middle Atlantic Region. Both community and the growing secularization serve the main auxiliary groups that are of Jewish life. A Conservative Leadership found in most Conservative synagogues. Council was formed that year on the initia­ Women's League was founded in 1918 by tive of the professional and lay leadership of Mathilde Schechter, then the widow of So­ USCJ and the president of the local Rabbin­ lomon Schechter. There are about 700 Sis­ ical Assembly. A number of meetings were terhoods affiliated with Women's League of held at irregular intervals in the ensuing which 23 are in the Philadelphia Branch. The years for the purpose of defining the Coun­ Branch's main programs include weekly cil's goals and publicizing the message of study sessions, an annual Founder's Day lec­ Conservative Judaism more effectively. ture and luncheon, and a Spring Conference. These objectives have yet to be realized, thus The Federation of Jewish Men's Clubs emphasizing that while it has been on the was organized in 1924 in response to the American scene for over one hundred years, creation of a parallel organizadon in the Re­ while it can claim credit for many stellar form movement in the preceding year. Start­ accomplishments, and while it continues to ing with 50 clubs, it now numbers approxi­ operate according to its unofficial slogans of mately 350 affiliates in North America. The "Unity in Diversity" and "Tradition and Middle Atlantic Region has contributed an Change," Conservative Judaism is still a exceptionally large number of men to the work in progress. post of International President over the

RECONSTRUCTIONISM: ROOTED IN PHILADELPHIA

RABBI RICHARD HIRSH Executive Director, Reconstructionist Rabbinical Association and Editor, "The Reconstructionist"

rom 1934, when Mordecai Kaplan's pub­ ing the organizational structure of a movement. Flished Judaism as a Civilization until the With the founding of the Reconstructionist mid-1960s, whether Reconstructionism was a Rabbinical College (RRC) in 1968, the debate school of thought or a movement remained was resolved, and Reconstructionism finally unclear. Kaplan leaned toward its remaining a emerged unambiguously as the fourth move­ school of thought that would influence the ment in American Judaism. other movements, but advocated against adopt­ Unlike the older and larger denominational

SUMMER 2002 Joumal of Jewish Communal Service / 214

Structures of the Reform, Orthodox, and Con­ The vision of the RRC that Ira Eisenstein, servative movements, whose organizations the founding President, shaped was one were all based in New York, Reconstmction­ based on a conflation of principle and prag­ ism chose to make its stand and its home in matism. In principle, Eisenstein argued, a Philadelphia. Although the Reform and Con­ new type of rabbinic training was necessary. servative seminaries did have West Coast Rabbis needed to be intellectually and aca­ branches (and, in the case of HUC-JIR, the demically equipped with graduate-level original center). New York was the (Ph.D.) accomplishments in comparative re­ epicenter of American Jewish life. ligion, social science, and other related dis­ How did the Reconstmctionist Rabbinical ciplines. Eisenstein firmly believed that a College, and eventually the other arms of the Reconstructionist rabbi needed not only to be Reconstructionist movement, come to be conversant with the intellectual and textual based in a city widely identified as a bastion traditions of Judaism but also with Christian­ of Conservative Judaism? The answer lies in ity, Islam, Buddhism, Hinduism, and Tao­ the unique nature of the original academic ism, as well as with the psychology and program of the RRC and its original dual sociology of religion; how else could a con­ program of studies with a secular university. temporary rabbi understand the place of re­ The lead editorial of The Reconstruction­ ligion in general and Judaism in particular in ist magazine of February 9, 1968 was enti­ the modern world? tled "Announcing A New Type of School for Thus, Eisenstein was determined to estab­ Rabbis." In that editorial was the following lish the RRC adjacent to a major university announcement: with a deep and broad department of reli­ gion. RRC students would simultaneously The Board of Directors of the Jewish Recon­ structionist Foundation has announced plans pursue a five-year course of Judaic/rabbinic for the establishment of a training school for studies at RRC and a Ph.D. in religion at the rabbis. The proposal represents a radical de­ university. The founders of RRC also under­ parture from the established methods of pre­ stood the pragmatic value of using a major paring men (sic) for the ministry. Instead of university faculty to help educate rabbinic creating a new seminary, the foundation will students. Nascent RRC students would take a connect the rabbinical training course with a significant part of their graduate courses in Doctor of Philosophy program at Temple Uni­ Jewish studies through the university. versity's Department of Religion...students With this design in hand, Eisenstein and will receive specialized courses in preparation Arthur Gilbert, who was then on the staff of for their rabbinical vocation. the Jewish Reconstmctionist Foundation, went in search of a university that might be Despite the wide-ranging influence of receptive to this daring new design for rab­ Mordecai Kaplan's ideas, in 1968 the Recon­ binic education. New York was mled out in structionist movement was quite small. The principle: the Jewish community was over­ number of congregations that identified as whelmingly large and the established insti­ Reconstmctionist barely comprised a min­ tutions overpoweringly established. Staking yan. The number of laypeople to whom the out a spot there would be too difficult. movement could tum for financial support The initial approach was thus made at a was minuscule. And many "Kaplanians" spot further north: Brandeis University. who supported Reconsmictionism as a school Brandeis in some ways was a natural choice. of thought were unwilling to (re)align polit­ In addition to it being "the Jewish univer­ ically or professionally with a movement. sity" it had a large and distinguished Jewish How would a dedicated but underfunded studies faculty and was situated near a major group of leaders create a seminary out of Jewish center that could provide practical such meager resources? opportunities for students to have internships

SUMMER 2002 The Synagogue in Greater Philadelphia / 215 and employment. Despite Brandeis' initial movement (the Jewish Reconstructionist interest in and receptivity to the idea of es­ Federation) remained in New York for sev­ tablishing a Reconstructionist seminary ad­ eral more years, in 1987 it too relocated its jacent to the university, the price tag (report­ operation to Philadelphia, first to RRC and edly one million dollars) placed on this then in 1998 to an expanded suite of offices proposed was beyond the reach of in suburban Elkins Park. The now over 100 the Reconstructionist leaders. Reconstructionist congregations and havurot It was Gilbert, a native of Philadelphia, throughout North America are served from who alerted Eisenstein to the possibility of that office by a large staff of congregational, approaching Temple University and its rap­ educational, and programmatic personnel. idly expanding Religion Department with the The first graduates of the Reconstructionist same proposal. Temple's Department of Re­ Rabbinical College established the Recon­ ligion had recently embarked on an aggres­ structionist Rabbinical Association (RRA) in sive program of bringing a wide variety of 1974, and the office, serving over 225 Re­ scholars from world religions to Philadel­ constructionist rabbis, is now based at RRC. phia, and the department was quickly gain­ In the over 30 years that the RRC, and later ing a national reputation as a leader in inter­ the JRF, and RRA, have been part of the Jew­ faith dialogue. In addition, the Religion ish community of Philadelphia, the impact of Department in 1968 boasted such notable Reconstructionism on that community has Jewish scholars as Robert Gordis (Bible), been significant. As of 2001, the RRC had Maurice Friedman (Jewish Thought), and Ja­ graduated 228 rabbis, each of whom spent an cob Agus (). If RRC stu­ average of five years in Philadelphia. As stu­ dents could cover many of their core courses dents, they staffed area synagogue schools and with such a faculty, the academic and finan­ campus Hillel; served as staff to the Jewish cial demands on the new college could be Federation of Greater Philadelphia and its net­ managed more easily. work of Jewish agencies; served as student Fortunately, Temple's adininistration and rabbis to Reform, Conservative, and unaffili­ the religion department in particular were en­ ated congregations; staffed JCCs; and became thusiastic and encouraging. The decision was chaplains in hospitals, nursing homes, and pris­ made to open what was to become the Recon­ ons. Upon graduation, many Reconstmctionist structionist Rabbinical College in October rabbis chose to make Philadelphia their home, 1968 in a pair of converted brownstone homes contributing again to the strength and vitality three blocks above the Temple campus. From of the Jewish community. that time forward, the home of the Reconstruc­ Relationships between the Reconstruc­ tionist movement would be Philadelphia. tionist movement organizations in general In 1982, with a rapidly expanding student (the College in particular) and the organized body and faculty and with an ever-increasing Jewish community of Philadelphia have course load of studies, the college relocated to grown increasingly strong, particularly in the suburban Wyncote. Shortly thereafter, the ac­ past decade under the leadership of David ademic program of dual studies yielded to the Teutsch as President of RRC. While the Phil­ concems of workload and geography, it being adelphia Jewish community has not been a no longer possible to walk between Temple primary source of financial support for the and RRC to carry a dual cotirse load. Aca­ Reconstructionist movement, such support demic options still exist, however, and RRC has grown over the years. Additionally, invests cantors prepared through a cooperative many key Jewish community lay and profes­ program through which they receive a rigorous sional leaders have served on the College Master of Arts in Jewish Music as matriculated Board and have been members of area Re­ sfiidents at Gratz College. constructionist congregations. Although the congregational arm of the Curiously, despite the presence of RRC,

SUMMER 2002 Journal of Jewish Communal Service I 216 the growth of Reconstructionist congrega­ staff have lived in that multicultural and in­ tions in the Philadelphia area was slow. For tegrated neighborhood. They have belonged many years, a small congregation in subur­ to and been active in the Germantown Jewish ban Media was the sole affiliate. Over the Centre, playing roles in the educational, pre­ past two decades, more congregations have school, and davenning communities of the formed, with there now being a total of nine congregation. Minyan Dorshei Derekh, a Re­ in the immediate Philadelphia area and constructionist affiliate, is part of the Centre, nearby suburbs. Two congregations in Phil­ which retains its Conservative affiliation. adelphia in particular have been actively in­ In retrospect, the principled and pragmatic volved with the Reconstructionist move­ decision of 1968 to bring the new Reconstmc­ ment, although they were not affiliated with tionist Rabbinical CoUege to Philadelphia the JRF. Society Hill Synagogue (SHS), an proved to be almost (Kaplan would deny it) eclectic urban congregation in Center City, "providential." Philadelphia in general, and the was reinvigorated and reconstituted in 1968, Philadelphia Jewish community in particular, the same year that RRC opened. Rabbi Ivan has a style and a rhythm that is well suited to Caine of SHS was also the first faculty mem­ the more informal and smaller scale of RRC. ber of RRC, where he directed the Biblical Applicants choosing today between RRC and Civilization program until 1987. HUC-JIR, or JTS are not only choosing an During those twenty years, the educa­ ideology and an approach; they are choosing a tional program of Society Hill Synagogue style, a setting, a pace of living. While access was influenced heavily by RRC students, and to the vibrant resources of New York Jewish the liturgical and governance format of the life is less immediate for RRC students, being congregation under Caine's direction re­ out of the orbit of New York has helped make flected the intellectual, participatory, and in­ Reconstmctionism more visible. novative style associated with Reconstmc­ With the national organizations of Recon­ tionism. While the congregation remained stmctionism and in particular the Reconstmc­ unaffiliated, during the two decades from tionist Rabbinical College based in Philadel­ 1968-1987 it was often assumed by many to phia, the local Jewish community continues to be a Reconstructionist congregation. In be a beneficiary of the creative and committed 2001, on Caine's retirement, a graduate of Jews who make it their home for five (or more) RRC, Avi Winokur, became rabbi of SHS. years as they stady at RRC. In remm, the The second congregation that enjoyed an resources, congregations, agencies, and other active interchange with and influence by Re­ Jewish institutions of Philadelphia help shape constmctionism was the Germantown Jewish and serve those students as they move toward Centre in Northwest Mt. Airy. Especially in becoming rabbis. This mutually fmitful rela­ the years since RRC moved to Wyncote tionship continues to be a sustaining part of the (about 10 minutes from Mt. Airy), the ma­ legacy of Reconslyuctionism in this vibrant jority of students and many of the faculty and center of American Jewish life.

*• *- *

CONCLUDING OBSERVATIONS

RABBI AARON LANDES

n many demographic studies, synagogue DC, Philadelphia, New York City, Denver, Imembership is considered a tangible mea­ and Boston was about 40 percent. Sixty per­ sure of religious participation. In the mid- cent were not affiliated with synagogues 1980s synagogue affihation in Washington, (Warner, 1994). In the 1997 Jewish popula-

SUMMER 2002 The Synagogue in Greater Philadelphia / 217 tion study of Greater Philadelphia, the per­ participation will bring the couple closer to centage of Jews affiliated with synagogues the Jewish community, converts to Judaism dropped to 37 percent. Over the past decade, constitute a declining proportion of the the drop in synagogue affiliation indicates a mixed couples, decreasing from 28 percent further weakening of Jewish identity and the in 1970 to 13 percent in the 1980s. Thus consequent diminishing participation of Jews intermarriage rates among younger Jews are in Jewish philanthropic and educational en­ accelerating while conversions to Judaism deavors. are declining" (Mayer, 1989). Sociologist Paul Ritterband (1989), in The impact of intermarriage on Jewish writing about the Jewish population of New identity is reflected in the following study. York City, was really describing what is true for the entire American Jewish population: In households where children under eighteen live with one parent who is Jewish and one The Orthodox report the most pro-Jewish be­ parent who is not Jewish, only 25 percent were havior followed by the Conservative, followed being raised as Jews, 30 percent were being by the Reform. The indicators include the pro­ raised with no religion and 45 percent were portion of friends who are Jews, intermarriage, being raised in another religion. By contrast, conversion where there is intermarriage, living virtually all the children in homes where the in a Jewish neighborhood, giving more to Jew­ gentile-bom spouse converted to Judaism were ish than to non-Jewish charities, and number being raised as Jews. The rates of intermar­ of visits to Israel. Orthodox Jews expend more riage also conform to the denominational spec­ of their temporal and material resources in trum. In a sample of 10 Jewish communities living their lives as Jews than do Conservative surveyed in the 1980s, fewer than 1 percent Jews who in tum outstrip Reform Jews. Orthodox Jews claim to be in mixed marriages compared with 2.4 percent of Conservative As might be expected, the participation of and Reconstructionists Jews, 9.4 percent Re­ Jews who reject any denominational label in form Jews and 17.8 percent of secular Jews Jewish life is far less. "Rejection of a denom­ (Goldstein, 1992). The rates of intermarriage inational label by 23 percent of New York have continued to escalate since that study was Jews, 28 percent of Los Angeles Jews, 30 conducted. percent of Miami Jews, and 22 percent of Philadelphia Jews is noteworthy, given that The drift toward non-affiliation and secu­ these are the five largest Jewish communities larism on the part of growing numbers of in the U.S. and encompass close to 60 per­ Jews is the greatest challenge that the syna­ cent of the national Jewish population" gogue and the Jewish community face. The (Wertheimer, 1993). It is of interest that syn­ highest rates of intermarriage occur among agogue membership is claimed by 73 percent unaffiliated and secular Jews, and the least of Jews who identify themselves as Ortho­ support for the Jewish causes comes from dox, 53 percent who identify themselves as these groups as well. Conservative and 37 percent who identify The synagogue community has not done themselves as Reform. all that it should do to stem the tide of The impact of intermarriage, defined as a assimilation and the distancing of Jews from Jewish partner with a non-Jewish partner the synagogue and the Jewish community. who does not convert to Judaism, has shown Part of the problem is the low level of sup­ a marked increase so that in the younger port within many synagogues and many Jew­ cohort, more than 50 percent of all marriages ish communities for the Jewish educational are intermarriages. "Despite a range of out­ program, both supplementary and day reach efforts and willingness of some Re­ school. form and Reconstructionist Rabbis who of­ Rabbi Eric Yoffie, president of the Union ficiate at mixed marriages in hopes that their of American Hebrew Congregations, has

SUMMER 2002 Journal of Jewish Communal Service I 218 called for a new nationwide "Jewish Mar­ be receptive to cults and other religions. The shall Plan" to rescue failing afternoon He­ high percentage of Jews who intermarry and brew education programs. Rabbi Yoffie, in a whose children are raised in another religion Shabbat sermon delivered at the movement's confirms his insight. largest ever biennial convention, sharply re­ Yet, I remain a sober optimist with regard buked his own movement, Jewish philan­ to our ability to reverse national trends in thropists, and the Jewish federation system Jewish education and, through that, to re­ for failing to help provide an adequate Jew­ verse the trends toward assimilation. My ex­ ish education for tens of thousands of the perience will help clarify where 1 stand. As movement's children while high levels of of this writing, I have served as a rabbi for assimilation continued to plague the Jewish forty-seven years: two years in the U.S. community. "Let's admit it: many of our Navy as the Jewish District Chaplain in Nor­ parents look upon religious school as a pun­ folk, VA; seven years with Congregation ishment for being young," he said. "Too Brith Shalom in Erie, PA; and thirty-six often in their eyes, it is the castor oil of years as the senior rabbi of Beth Shalom Jewish life, a burden passed from parent to Congregation in Elkins Park, PA. child with the following admonition: I hated During these years two rabbinic texts it, you'll hate it, and after your Bar Mitzvah, quoted in the traditional always influ­ you can quit." He cited as "real problems" enced me. The first reads, "These are the limited instruction time, a shortage of teach­ commandments from which there is no pre­ ers, and sporadic attendance {New York Jew­ scribed measure: leaving crops at the corner ish Week, 2001). What Rabbi Yoffie said of the field for the poor, offering fresh fruit about Reform Jewish education would apply as a gift to the Temple, bringing special across the board to Conservative, Orthodox, offerings to the Temple on the three festi­ and Reconstructionist supplementary schools vals, doing deeds of lovingkindness, and with few exceptions. studying Torah" { Peah 1:1). The The future of the synagogue and of the second citation reads, "These are the com­ Jewish community is dependent on the suc­ mandments which yield immediate fruit and cess and effectiveness of Jewish schools. continue to yield fruit in time to come: hon­ Through the school we reach the family and oring parents, doing deeds of lovingkind­ educate parents who do not know how to be ness, tending the house of study punctually, Jewish in religious observance at home. morning and evening, providing hospitality, Thirty-five years ago, I consulted with visiting the sick, helping the needy bride, Rabbi David Goldstein, of blessed memory, attending the dead, devotion in prayer, and of Har Zion Congregation before establish­ making peace between people. The study of ing the Forman Hebrew Day School, now the Torah is basic to them all" {Shabbat 127a). Forman Branch of the Perelman Jewish Day These texts are the paradigm of what any School. He commented that our Conserva­ Jewish community must do to strengthen all tive and Orthodox supplementary schools aspects of Jewish life. "The study of Torah is were poor and were educating children who basic to them all" continues to be true. as adults would go to the Reform movement. Daniel J. Elazar and Rela Mintz Geffen The Reform supplementary schools were (2000), distinguished Jewish sociologists, poor and were preparing children who as made the same point: "Build schools and one adults would become secular Jews. builds a community from which everything My father, Rabbi Henry Landes, of else flows. Without schools there is no com­ blessed memory, a distinguished Orthodox munity and nothing flows." rabbi, told me forty-five years ago that the I am hopeful about changes in the educa­ human mind abhors a spiritual vacuum. If it tional standards of Jewish life because of is not filled with Torah and Judaism, it will changes in attitudes that have occurred over

SUMMER 2002 The Synagogue in Greater Philadelphia / 219 the years, among federations, Jewish semi­ the vehicle for Jewish continuity. The child naries, and the growing number of Jewish becomes the vehicle for reaching the family philanthropists committed to strengthen Jew­ and opens up the possibility of increasing the ish Hfe through Jewish education. family's Jewish observance and strengthen­ My father-in-law, Dr. Azriel Eisenberg, ing its Jewish identity. Organized pilgrim­ of blessed memory, educational director of ages to Israel with synagogues, youth the Bureau of Jewish Education in New York groups, federation missions and birthright (now the Board of Jewish Education), was further help strengthen Jewish commitment. invited to give some lectures on Jewish ed­ There are many in our community who ucation to the seniors of the rabbinical school have given up on the transformative role of of JTS during my senior year in 1954/1955. supplementary Jewish education. My expe­ At that time, there was no full-time faculty rience testifies that this need not be the case. person at the Seminary specializing in Jew­ I saw how Jewish education transformed ish education. Today, the Seminary hou.ses the synagogue and enhanced its status in a the Davidson Graduate School for Jewish small congregation in Erie, with 300 families Education and full-time tenured professors and a large congregation in Elkins Park, with of Jewish education with the consequent em­ 1300 families. Each congregation was able phasis on the role of the rabbi as educator. to strengthen its supplementary elementary The transformation of the seminary is reflec­ school so that it came to be regarded as a tive of the transformation of the American serious institution of learning by its members Jewish community in its realization of the and became the basis for continuing Jewish importance of Jewish education for Jewish education beyond Bar/Bat Mitzvah. The na­ continuity. tional percentage of students who continue When I came to Beth Sholom in 1964, the their Jewish education after Bar/Bat Mitzvah Federation of Jewish Agencies supported is 15 percent. In both Erie and Elkins Park Gratz College, the Division of Community we reversed the trends. In Erie, we retained Services, and the Board of Jewish Education, 95 percent of our Bar/Bat Mitzvahs in a predecessor of the Auerbach Central Agency 6-hour per week, three-year Hebrew high for Jewish Education. Day schools such as school program that was recognized by the Solomon Schechter had a significant struggle Department of Public Instruction of the to win federation's support. When the For­ Commonwealth of Pennsylvania for the man was established 30 teaching of Modern Hebrew. At Beth years ago, it received no federation support. Sholom in Elkins Park, our retention is over Today, the picture is different. Federation 80 percent of all Bar/Bat Mitzvahs. At the not only supports Gratz College and the time of my retirement as senior rabbi of the Auerbach Central Agency for Jewish Educa­ congregation in the year 2000, our syna­ tion, it supports all of the day schools in gogue's Hebrew high school met six hours a Greater Philadelphia: Orthodox, Conserva­ week with almost 200 students. In addition, tive, and Reform. It even helped establish a 45 students were attending Akiba Hebrew Reform day school. The essential role of Academy and 70 were post-confirmation stu­ Jewish education is also recognized by major dents at Gratz College. For informal educa­ Jewish philanthropists. tion, we had one of the largest USY chapters Based upon almost five decades of expe­ in the city and seventy campers and staff rience as a congregational rabbi, I am con­ members at Camp Ramah every summer. vinced that a good rehgious school from We sent dozens of students to Israel each preschool through high school, supple­ summer and others on U.S.Y. on Wheels. mented by day schools, Jewish summer We achieved all of these standards in our camps, and active Jewish youth activities, is supplementary education, both formal and the key to the strength of the synagogue and informal, while at the same time successfully

SUMMER 2002 Journal of Jewish Communal Service I 220 encouraging day school education. More ish Life 1940-1985 (pp. 243-265) Philadel­ than one hundred students from our congre­ phia: Temple University Press (Seth Press). gation attend the Perelman Jewish Day Leizerowski, Barukh. (1978). Sheelot u-teshuvot School and Akiba. Taam Barulch. Privately published. As we move forward into the 21st cen­ Mayer, Egon. (1989). Intermarriage and rabbinic tury, the Philadelphia Jewish community is ordination. New York: American Jewish in a strong position to strengthen synagogue Committee. supplementary schools and day schools. Meyer, Michael. (1995). Response to modernity: Gratz College and the Auerbach Central A history of the Reform movement in Juda­ Agency for Jewish Education, supported by ism. Detroit: Wayne State University Press. federation and the philanthropic community, Ritterband, Paul. (1989). The social basis of are strong allies for synagogue supplemen­ American Jewish religious organizations. In tary schools and day schools. The challenge Studies in Jewish Demography. Jerasalem: and opportunity are before us. With the Al­ Institute for Contemporary Jewry. mighty's guidance and inspiration, we will Stem, Malcolm. (1983). National leaders of their succeed. time: Philadelphia's Reform rabbis. In Mur­ ray Friedman (Ed.), Jewish life in Philadel­

REFERENCES phia: 1830-1940 (pp. 179-197) Philadel­ phia: Institute for the Study of Human Elazar, Daniel, & Geffen, Rela Mintz. (2000). The Issues. Conservative movement in Judaism: Dilem­ Sussman, Lance Jonathan. (1995). Isaac Lesser mas and opportunities. Stoneybrook, NY: and the malcing of American Judaism. De­ State University of New York Press. troit: Wayne State University Press. Goldstein, Sidney. (1993). Profile of American Temkin, Sefton. (1998). Bemard Louis Levinthal. Jewry: Insights from the 1990 National Jew­ In Encyclopedia Judaica, 11, 120-121. ish Population Survey. New York: Mandell Temkin, Sefton. (1998). Shaping American Juda­ L. Berman Institute, North American Jewish ism, Creating American Reform Judaism: Data Bank, Graduate School and University The life and times of Isaac Mayer Wise. Center, CUNY. Portland, OR: Littman Library of Jewish Jastrow, Marcus. (1903). Dictionary ofthe Tar- Civilization. gumim, Talmud Bavli and Yerushalmi, and Warner, R. Stephen. (1994). The place of the the midrashic literature. New York: G.P. congregation in the contemporary American Putnam Sons. religious configuration. In James Wind & Kaplan, Mordecai. (1934). Judaism as a civiliza­ James Lewis (Eds.), American congrega­ tion: Toward a reconstruction of American tions. Chicago: University of Chicago Press. Jewish life. New York: Macmillan. Wertheimer, Jack. (1993). A people divided: Ju­ Karp, . (1955, March). New York daism in contemporary America. New York: chooses a Chief Rabbi. Publications of the Basic Books. American Jewish Historical Society, 44, Wertheimer, Jack. (1997). Tradition renewed: A 129-198. history of the Jewish Theological Seminary. King, Diane A., Lakritz, William, Wachs, Saul P. New York: Jewish Theological Seminary. (1986). A Generation of Learning: Jewish YoUes, Ephraim. (1982). Sheelot u-teshuvot Divre Education in Philadelphia 1940-1980. In Efrayim Eliezer. Philadelphia: Privately pub- Murray Friedman (Ed.) Philadelphia's Jew­ Ushed by author.

SUMMER 2002