May
28, 2003
Mr. Bob Edwards
National Public Radio
635 Massachusetts Avenue
N.W., Washington, D.C. 20001
Dear Mr. Edwards,
I was listening
to your interview with Emily Bingham where she discusses her book
"Mordecai: An Early American Family." This was on the radio
broadcast, "Morning Edition" 11:00am EST May 21, 2003.
I found the subject
of the interview very interesting. However, I was astounded to hear
that this author who wrote a book about Jewry in early America had
made such a enormous mistake at 1:02 into the broadcast:
EDWARDS: You
say at the time of the revolution there were only--What?--3,000 Jews
in the country and no rabbis.
Ms. BINGHAM:
That's right. So being a Jew here was a new proposition. It was
not the European story that we're familiar of pogroms and shtetls
and ghettos with the kind of prejudice and anti-Semitism that was
so rife there.
EARLY AMERICAN
PREDJUDICE
In regards to
Ms. Bingham's comment that "prejudice and anti-Semitism"
was not such an issue in America, I respond by saying there was prejudice
and anti-Semitism. Jews had been in America ever since 1624. The first
congregation which assembled and held religious services, in addition
to commemorating Jewish lifecycle events in the standard Judaic tradition,
was that of Congregation Shearith Israel. The people who would develop
this congregation arrived in America, September 5, 1654. They were
the 23 Sephardic Jews which arrived in New Amsterdam [New York], from
Brazil. They would later establish their congregation, the first Jewish
congregation in North America-and today, the oldest.
The newly settled
Jews were met with, and suffered under, continued persecution and
denial of religious freedom by order of Governor Peter Stuyvesant
who sought with great zeal to oust them from his Dutch enclave. Stuyvesant
described Jews as "deceitful," "very repugnant,"
and as "hateful enemies and blasphemers of the name of Christ.
They were denied permission to butcher livestock in keeping with their
tradition, levied with a special military tax, denied permission to
trade, and were not allowed to conduct any type practice of religion
where they could be seen. He ordered to his staff, "Jews or Portuguese
people
shall not be employed in any public service..." Though
the Jews arrived in 1654, they were not allowed to openly practice
their religion until 1686. Even dead Jews had problems, as there were
no places to be buried, and the community had to fight solely to obtain
a parcel of land to lay them. One of the most tragic event happened
nearly six decades after their settlement when on a New York winter
day a Jewish funeral procession was attacked by a mob. According to,
"one learned Christian" witness to it, the mob had, "insulted
the dead in such a vile manner that to mention all would shock a human
ear."
By the era of
the American Revolution, Jews had been in the Colonies for over 120
years, and numbered in the thousands. Shearith Israel was the only
Jewish Congregation in New York City from 1654 until 1825. During
that entire span of history, all of the Jews of New York belonged
there.
THE ERROR
OF NO RABBIS
Ms. Bingham is
in error when she affirms to you that there were no rabbis in the
United States at the time of the American Revolution. In her interview
she talks about her book, which was written about an Ashkenazi (eastern
European Jew). However, the majority of the Jews in America were of
Sephardic (western European) descent. There are a range of differences
between the two, including cultural and language differences. Ms.
Bingham mentioned American Jewish life, "was not the European
story that we're familiar of pogroms and shtetls and ghettos."
I am not sure
if the author is aware of this, but shtetls and ghettos are not some
type of common denominator in Jewish history. They are not the baseline
in which to measure anything about a Jewish community, and should
not be mentioned in a feeble attempt to tell of the history of the
Jewish community in North America-one which had never experienced
that eastern European phenomenon.
If we wanted
to be selective about how to entertain people using epochs in Jewish
history (instead of bringing up living in ghettos), I would tell you
about the rabbi who lead an Islamic Army into battle, or how a Jewish
community helped defend one group of Muslims in an attempt to destroy
another (both being historic fact, but little remembered).
The Sephardic
Jews were expelled from Spain and Portugal in 1492 and 1497. They
resettlement in two major areas, most going to the Ottoman Empire,
many going to Holland. The Sephardim who populated early America had
been descendant of those who emigrated to the latter, and there they
adopted certain words and cultural titles after being influenced by
the Christian community. The term "rabbi" is used as a title
for someone who has distinguished themselves to a point where they
can teach. They are the authoritative teachers of Halakha (Jewish
holy law), and are appointed spiritual heads of the community. Conversely,
to describe someone in this spiritual leadership/teaching capacity,
there is more than one word. The Sephardic Jews who settled in early
America followed the tradition of the clergy of the day referring
to their spiritual leaders as reverend or minister, as is still the
case today in some Sephardic congregations. Another interchangeable
terms which is used other than rabbi is hakham (wise man), or haRav.
The usage of
the term "rabbi" is not the important issue here, as is
the actuality that the NPR listeners were told there were no rabbis,
and from this they may walk away with a sense that the Jewish community
was without leadership-this being an historical inaccuracy. As the
Jewish Encyclopedia states, "In the Jewish religion the rabbi
is no priest, no apostle; he has no hierarchical power. He is a teacher,
one who unfolds and explains religion, teaches the young in the school
and the old from the pulpit, and both by his writings." We had
these teachers in America.
Ms. Bingham matter-of-factly
stated, "being a Jew here [America] was a new proposition."
She speaks in a tone which makes it sound like the Jews just arrived.
This again is not accurate. Jews had already established a regimented
way of life, and a religious infrastructure, complete with rabbinical
leaders.
CONVERSION
I would like
to clarify something the author has written which your interview did
not explore. In the book, the author alleged that there were no rabbis
who could convert his wife.
We have already
clarified there were rabbis. Now we have to clarify why was she not
converted, what might have led to this.
It is important
to note that even though some Jews during that period had strayed
away from Judaism, the ones who did attended the synagogue-and were
members of the congregations-were God fearing pious people, who practiced
their Judaism with reverence to the Almighty and followed the teachings
of the law. They had practiced it as it had been practiced for 2000
years. This was a trait which is associated with Sephardic Jews of
the era, and to a lesser degree with Ashkenazi Jews coming out of
Germany, which at the time was going through numerous religious reforms.
Mordechai could
have been ostracized by his community as a reformer for many of the
ways in which he lived his life. Such reforms grew out of a 17th century
philosophical climate. This new Jewish thinking was far removed from
Judaism as it had been practiced for thousands of years. The German
Jews asserted that Judaism and the Torah are subject to evolution.
They proclaimed that assimilation is good, and the "rabbis"
assimilated in a way by adopting the garments of the Christian clergy,
built synagogues which interiors resembled churches, changed the language
of prayer from Hebrew to German (and later English) and changed the
Godly Jewish ordained day of Sabbath to the Christian Sabbath of Sunday.
To convert in Judaism means to accept the yoke of all the Bible precepts,
make a declaration of such in front of a board of esteemed members
of the rabbinical community, live a life of observing the Sabbath,
and be immersed in a ritual bath. These are considered the holy way
to conversion, and there is no other route of converting. At the time,
the reform community coming out of Germany simplified this, doing
away with most of these rules, calling them unnecessary.
Just a thought,
but the mere fact Mordecai was one of these German Jews could have
cast an awe of suspicion over him. In addition, his non-Jewish, but
self-declared "converted" wife would be an issue, and most
importantly would be his mother's "gentile origins" and
his father's shadowy past." In Judaism, your religion comes through
your mother, and so if his mother never had a conversion herself in
accordance of which I have just described, he would not be considered
a member of the Jewish community. He would remain an outsider.
To say there
were no rabbis in the United States during that time period is like
saying that America didn't exist before Columbus 'discovered' it.
This of course is like many things, it all depends on your worldview.
Sincerely yours,
(sent via electronic mail)
S. Alfassa
NPR
NEVER RESPONDED.