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June 15, 1964

The Council and the Jews (1964)

Vayigash Interfaith
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Speech

The Jews and the Ecumenical Council (1963)

By now everyone knows of the efforts of the Catholic Church to rectify certain ancient wrongs it has perpetrated against the Jewish people. The Ecumenical Council, called to discuss various internal problems in Christianity, was presented with a proposal concerning the Jews. In the schema on Christian unity, Chapter urged that the Church retract the eld charge of deicide of which Christians had accused Jews for ages. It asked that the Jews be absolved of guilt for killing the central figure of the Christian religion. This proposal, as we also know, was not voted upon; it may possibly be brought up for consideration again next September. My purpose this morning is not to speak about the Catholic action as such, but rather about the reactions of certain Jews, perhaps very many of them. And it is enncerning these reactions, which in many cases are quite disturbing, and in some cases outrageous and scandalous, that I wish to register a complaint, and to offer several suggestions. The complaint ta that we have over-reacted, occasionally to the point of compromising our principles and our dignity. And my suggestions are that we be cautlose that we exercise our critical faculties that we not be overwhelmed by the torrents of publicity that we strive for a historical perspective and, above all, that we judge men and events not by the shifting standards and sphemeral moods of the moment, but by authentic Jewish criteria -- the eternal values of Torah and Tradition. We Jews are a grateful people. The very name "Jew" implies gratitude: it comes from "Judah," and that name in Hebrew, Yehudah -- was given to her son by Leah because "this time shall I thank the Lord" (Gen. 29:35). It is this streak of gratefulness that has made Jews so loyal, throughout these many years of our dispersion, to those countries which have offered us safety and freedom. It accounts as well for the many lasting contributio we have made to the science and the literature, the finances and the securi of …
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Synagogue Sermon

The Jews and the Ecumenical Council: How Ought Jews React? (1963)

By now everyone knows of the efforts of the Catholic Church to rectify certain ancient wrongs it has perpetrated against the Jewish people. The Ecumenical Council, called to discuss various internal problems in Christianity, was presented with a proposal concerning the Jews. In the schema on Christian unity, Chapter 4 urged that the Church retract the old charge of deicide of which Christians had accused Jews for ages. It asked that the Jews be absolved of guilt for killing the central figure of the Christian religion. This proposal, as we also know, was not voted upon; it may possibly be brought up for consideration again next September. My purpose this morning is not to speak about the Catholic action as such, but rather about the reactions of certain Jews, perhaps very many of them. And it is concerning these reactions, which in many cases are quite disturbing, and in some cases outrageous and scandalous, that I wish to register a complaint, and to offer several suggestions.The complaint is that we have over-reacted, occasionally to the point of compromising our principles and our dignity. And my suggestions are that we be cautious; that we exercise our critical faculties; that we not be overwhelmed by the torrents of publicity; that we strive for a historical perspective; and, above all, that we judge men and events not by the shifting standards and ephemeral moods of the moment, but by authentic Jewish criteria – the eternal values of Torah and Tradition.We Jews are a grateful people. The very name “Jew” implies gratitude: it comes from “Judah,” and that name – in Hebrew, Yehudah – was given to her son by Leah because “this time shall I thank the Lord” (Gen. 29:35). It is this element of gratefulness that has made Jews so loyal, throughout these many years of our dispersion, to those countries which have offered us safety and freedom. It accounts as well for the many lasting contributions we have made to the science and the literature, the finances and the sec…
Vayigash Interfaith

Synagogue Sermon

The Things That Unite Us (1966)

The theme suggested to us by the readings of this week is that of the unity of the Jewish people. Our Sidra speaks of the reconciliation of Joseph and his brothers. Our Haftorah, from the prophet Ezekiel, speaks of the future reunion of the two halves of the Jewish people. I confess that the theme of Jewish unity is not always particularly exciting; old cliches seem to cluster about this subject like iron filings around the pole of a magnet. Like mother, love, and country, it commands universal assent, but few people feel they want to do much about it. And yet, the problem is urgent. If we think clearly, not sentimentally, we will see that there are highly complex issues involved, that it is not simple at all, that we must learn to distinguish a number of subtle nuances. There is a desperate need for lucid, perhaps new, formulations. Of course, it cannot be expected that a sermon on the subject be definitive, yet the theme deserves treatment not only from the lectern but also from the pulpit. The congregation deserves a suggestion of guidelines, even if not all questions will be answered; even, indeed, if answers are not available for many questions.The problem today is both old and new. It is old because ever since the brothers looked askance at Joseph, Jews have been disunited. And it is new, because for the first time since the destruction of the Temple in the year 70, Jews who are completely loyal to the totality of the Jewish tradition – Orthodox Jews – are in the minority within the Jewish community. I address myself, therefore, especially to the questions of the relation here in the United States between Orthodox and non-Orthodox Jews.Let me begin by mentioning two approaches which I reject. The first of these is the idea of complete separation, the demand that Orthodoxy go its own way, ignoring the majority of the Jewish community, except for an occasional ad hoc cooperative venture. Modern separationism has its roots in the Frankfurt school of German Jewis…
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