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ACKNOWLEDGMENTS the Commission on Synagogue ACKNOWLEDGMENTS The Commission on Synagogue delations of the Federa- tion of Jewish Philanthropies acknowledges with deep gratitude the splended contribution made by Mr. Edward Isaacs, Vice President of the Federation, and a group of his friends which made the Conference on Intermarriage possible. The Commission also wishes to express its profound gratitude to Moe and Louis Mark of the Supreme Printing Co., Inc. for their generous gift of printing this volume in memory of their beloved parents, HARRY MARK MAMIE MARK irrn 'nx n m ypD'a Our appreciation is extended to Mr. Jack J. Zurofsky for all his help during The Conference and in preparing the proceedings for publication. RAISBI DAVID I. GOLOVENSKY President, Commission on Synagogue Relations v TABLE OF CONTENTS PAGE INTRODUCTION i Dr. Benjamin Z. Kreitman, Spiritual Leader, Brooklyn Jewish Center ACKNOWLEDGMENTS V TABLE OF CONTENTS vii INTERMARRIAGE FROM A RELIGIO-ETHNIC PERSPECTIVE .... 1 Speaker—Dr. Mordecai M. Kaplan, Founder of the Re- constructionist Movement Discussant—Rabbi Herschel Schacter, Spiritual Leader, Mosholu Jewish Center 10 Summary of Discussion 19 INTERMARRIAGE FROM A SOCIOLOGICAL PERSPECTIVE 27 Speaker—Nathan Goldberg, Professor of Sociology, Yeshiva University Discussant—Bernard Resnikoff, Director, Ramah Com- mission, United Synagogue of America 59 Summary of Discussion 67 INTERMARRIAGE—THE CRUCIAL COLLEGE YEARS 77 Speaker—Dr. Alfred Jospe, Director, Program and Re- sources, B'nai B'rith Hillel Foundations Discussant—Dr. Morton Teicher, Dean of the Wurzweiler School of Social Work, Yeshiva University 100 Summary of Discussion 104 INTERMARRIAGE—FROM A CASEWORK PERSPECTIVE 115 Speaker—San ford Sherman, Associate Director, Jewish Family Service Discussant—Rabbi Bernard Kligfeld, Spiritual Leader, Temple Emanu-El of Long Beach 128 Summary of Discussion 134 PROPOSALS FOR ACTION 137 Dr. Robert Gordis, Spiritual Leader, Temple Beth El of Rockaway Park EPILOGUE: AN AGENDA FOR TOMORROW 159 Graenum Berger, Consultant on Community Centers and Camps, Federation of Jewish Philanthropies of New York vii INTERMARRIAGE—FROM A RELIGIO-ETHNIC PERSPECTIVE DR. MORDECAI M. KAPLAN If ever there was a situation in Jewish life when we can watch history repeating itself, it is the present one, which gives those of us who are gathered here great con- cern. We actually share with the prophet Jeremiah, who about 2500 years ago found it necessary to puncture the complacency of our ancestors by challenging their spiritual leaders. Those spiritual leaders maintained that all was well with the Jewish people when all was far from well. Likewise we are here to puncture the complacency of our fellow-Jews, particularly those in positions of authority and influence who find nothing in Jewish life to worry about. The truth is that the Jewish people is in danger of succumbing to the kiss of death and Judaism of becoming a thing of the past. If we are eager to forestall either eventuation, we should do our utmost to understand what's wrong with the Jewish people and with Judaism at the present time, and we should arrive at some course of action that might set it right. The treatment which the sick condition of the Jewish people and Judaism requires is neither theological nor philosophical, but pathological. Psycho-social pathology would have us deal with the ail- ments of a society or a people in terms of symptoms and causes—immediate, intermediate and ultimate, if we arc- to get at what's wrong with it, and to know what to do to set it right. I The most striking symptoms of what ails the Jewish people and Judaism are: 1. The growing menace of inter- marriage: 2. The self-alienation of the Jewish intellec- tuals ; 3. The frank admission of our great Jewish scholars 2 INTERMARRIAGE that they don't know what is a Jew. That means that they are at a loss as to what has to be done to restore the Jewish people and Judaism to normal health. Those three symptoms point to the wasting away, or consumptive condi- tion of Jewish life. To what may we ascribe that condition? 1) The im- mediate causes are the following: a) The short sighted- ness of our spiritual leaders, v.7ho assume that, despite their evading the basic moral and spiritual issues, Judaism will manage to survive, b) The lack of parental interest in transmitting the Jewish heritage to their children. They are more interested in making a big social event out of a bar mitzvah occasion than in making sure that, their son will continue his Jewish sludi«.«. c) The Jewish illiteracy of most, and the assimilat ionist tendencies of some lay leaders. They are abetted in their indifference to Judaism by their executives, d) Jew 'di causes like Zionism, religion, ethics, culture seldom if ever receive large grants. Those go, for the most part, to establish institutions that can confer social prestige through testimonials and honorary degrees. 2) The intermediate causes are the following: a) Com- petitive and divisive religious denominations; b) Rabbis, teachers and social executives without clearly formulated ideologies and programs for creative Jewish survival. 3) The ultimate causes are the following: a) Desegre- gation of Jews and acecptancc of citizenship. Those have resulted in the disbandment of the Jewish people. There bar/ been no effort at reconstituting it into an organic society. The collective existence of Jews has thus been undermined. Jews have no existing people to belong to. Wc have lost our corporate status. We are Jews only de facto, Lilt not de jure, b) The scientific world outlook and this-worldly conception of salvation, which are the outcome of naturalism, have nullified the traditional con- ception of the purpose of Jewish existence, c) The con- flict of the Jewish way of life with that of the majority FROM A RELIGIO-ETH NIC PERSPECTIVE 3 population, particularly the difficulty of observing Sabbaths and festivals, disrupts all adult religious and educational activities. In the discussion that is to follow we shall confine our- selves to the first of the three symptoms. The problem of interfaith marriage from a non-sectar- ian, whether ethnic or religious, perspective is dealt with from a purely psychological approach. "People bring to marriage a sense of values or the way they feel about and live by things." A happy marriage is likely to be one in which man and wife have on the whole a common sense of values. Since a person's religio-ethnic group is the source of his values, intramarriage is more likely to be successful than intermarriage. The marriage counselor must keep out his own personal emotional involvement, and there- fore cannot give directive advice. From a religio-ethnic perspective, however, which in Jewish life is that of the rabbi when he functions as counselor, the approach cannot be other than psycho-soctai. He articulates the will to live of the Jewish people. Seeing in intermarriage of a Jew with non-converted Gentile a menace to Jewish survival, he cannot under present cir- cumstances do more than try to persuade the Gentile spouse to become a Jew. In most cases he is handicapped by the fact that the Jewish spouse is himself only a Jew by fate and not by faith, generally because of ignorance or con- viction. In addition, it is natural for the Jewish spouse to use the opportunity for acting out his or her conscious or unconscious rebellion against parental authority. Even when the counselor succeeds in getting the Gentile spouse to adopt Judaism, the household established by the couple is seldom a genuine asset to Jewish survival. The fact is that as with all maladies, for this one, too, of which the prevalence of interfaith marriage is a symp- tom, the truth holds good that one ounce of prevention is worth a pound of cure. Had the Jewish people and its 4 INTERMARRIAGE religion been in a state of physical, mental and spiritual health, no matter how many cases of interfaith marriage would arise, they would not constitute a threat to Jewish existence. As Jews interested in Jewish survival, our main concern therefore should be how to restore the Jewish people and its religion to that condition of health which would endow them with absorptive and assimilative capacity not only for whatever is true, good and beautiful in the civilizations of the rest of mankind, but also for many healthy bodied and healthy minded Gentile men and women. A prerequisite to bringing about that condition of health is a definite knowledge from a psycho-social standpoint of what would constitute a condition of health on the part of the Jewish people and its religion. Such knowledge should be objective and scientific in character. That means that it should deal with facts of experience in terms of function. With that in mind, we should adopt some com- mon frame of reference for the consideration of what should be done to restore the Jewish people and religion to full health. The following might serve as such a frame of reference. II Man, whether individual or collective, functions along three interdependent dimensions: physical, mental and spiritual. The spiritual dimension is the functioning in him of the cosmic polarity of independence and interdependence of all things that exist, whether animate or inanimate. Animate things are organic units of cosmic polarity. Organic units are of two kinds: individual and collec- tive. Collective units among human beings take the forms of families, clans, tribes, city-states, nations, peoples, churches. FROM A RELIGIO-ETH NIC PERSPECTIVE 5 In man, whether individual or collective, cosmic polarity of independence and interdependence, functions as self- respect and moral responsibility, as conscience or as sense of justice, on the one hand, and as love of freedom, on the other.
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