Part 6

Hebrew history has been of great importance in the early history of our country. The early settlement in America was due to the same causes as the settlement of Canaan by the Hebrews. To the Pilgrim Fathers the Old Testament was a supporting hand and a guide for them in all matters. They took the Jewish theocracy as their model of government and, in the measure that they patterned after a good model, they achieved good results. So largely are the early history and institutions of the United States a copy of Jewish institutions that the spirit of the American people both before and after the Revolution cannot be fully understood without a knowledge of Hebrew literature. These early settlers were imbued with spirit and desire for the best in life by reading the Bible. It was their one book, and "a man of one book makes a strong man." And perhaps it is the Old Testament rather than the New Testament the knowledge of which is of greater consequence for the best understanding of the peculiar conditions of the early American people.

Therefore I welcome your Society first because it represents something which has done much for learning in our great centres of learning, the universities; and second, because as Americans, Jewish history means much to us in understanding the early development of our own country.

II

CHANCELLOR ELMER E. BROWN _of New York University_

_Before the Menorah Society of New York University, May 12, 1914_

[Illustration]

IT seems to me that it is not only of value to the Jewish students, but to the whole university, that there should be a body here devoted to the study of Jewish tradition, Jewish literature and Jewish history. You are emphasizing something that is of permanent value to your associates here in the University who are not of the Jewish race and the Jewish faith. The Christian Church finds in the Jewish Scriptures some of the finest and most precious of the things it cherishes from the religious point of view. Our civilization in these occidental countries is deeply indebted to the history and the literature of the Jewish race. From time to time that indebtedness comes to stronger expression, and we may expect that in the future the sense of that indebtedness of our whole people to that which is the immediate concern of the Menorah Society will be more keenly felt.

If you go back in the history of this country you will find a time when our New Englanders were especially indebted to what they as Christians called the Old Testament. There was a time in Colonial days when the earlier portions of this literature exercised a mighty influence over these new commonwealths. As you read the history of New England you cannot help being profoundly impressed by the influence of the Hebrew literature upon the life of the seventeenth century. The names and references to the Jewish people are all interwoven with New England history. I was thinking of a curious illustration of this fact only a short time ago. You know the old poem of "Darius Green and His Flying Machine" that has come into astonishingly new popularity in modern times. It contains, you will recall, an enumeration of the brothers of Darius, and four of the five names are taken from Hebrew history. The appearance of these Jewish names in such large numbers is coincident with a reappearance of Hebrew spirit in our Colonial times, all modified of course by Christian tradition, but presenting a most important and essential ingredient of the time. This apparently trivial illustration simply shows that which is to be found in our whole culture. It is profoundly significant in regard to our American culture.

So it seems to me that the Menorah Society has work of two kinds--to bring together our Jewish students on a higher plane of sentiment, and at the same time to put new emphasis, in all parts of the University, on the invaluable things which the Jewish race has contributed to the civilization of the world. So I feel that I may look to you of this organization to bring to New York University a new emphasis upon these great things which are the common heritage of our scholastic society. I trust that you will feel that there is a genuine warmth and a genuine interest in the welcome that I extend to you,--not a welcome to the University alone, but a welcome to this new service in this University, in which every movement such as this has work to do for the good of all.

III

PRESIDENT CHARLES W. DABNEY _of the University of Cincinnati_

_Before the Cincinnati Menorah Society, November 19, 1914_

STANDING as it does for the study of the history and culture of the Jewish people, and for the advancement of their ideals, the Menorah Society is welcomed to the University of Cincinnati. This University, of all institutions, should welcome every such organization. The University of Cincinnati claims to represent the idea of the democracy of the higher education, the equality of opportunity for the highest culture in its latest form. The American idea is that the university should be as free to all cultures as our country is free to all races. Standing for this idea more distinctly than any other type of institution among us, the American state university has been called the characteristic institution of the republic. But the municipal university is destined to democratize the higher education even more completely than the state university. The state university makes the higher education free to all who can come to it, but the municipal university takes it to the poorest citizen at his home.

For these reasons, if for no other, we should welcome the Menorah Society into our midst. As I was just informed that the national convention of the Intercollegiate Association is about to take place, let me, on behalf of this University, say to you, Mr. Chancellor, as the representative of the national organization, that we are glad to extend an invitation to your convention to meet in our halls.

There are special reasons, too, why we should welcome the Menorah Association here. We believe that the University and its members need this Society for several reasons. In the first place, a great democratic institution like this can grow only when all the races bring into it their peculiar customs and ideals. I believe the non-Jews need it as well as the Jews. It takes varied elements to make up the democracy, and America, and Cincinnati, and its University all need the spiritual resources of the Jew. I am impressed with the statement of the purposes of the Menorah Society as explained by the Chancellor in the address to which we have just listened.

He tells us first of all that its object is to promote the study of the history of the Jewish race. Your ancient books are the sources of all history; in fact, I cannot conceive of the study of history unless it begins with, or takes up very early, these great historic books of the Bible. They furnish the Ariadne's thread for the wanderer through all history; they are the fountain head also of the philosophy of history. The old Jewish historians always took the teleological view of the world and looked from the effect back to the cause, interpreting human events in the terms of God, the designer, the creator, and the governor of the world. In fact, their great contribution to history was this doctrine of God's hand in human events.

The Jew had also, it seems to me, throughout his whole history, a special talent for theistic truth, for those verities that are eternal. With an insight and a power almost surpassing all other men, he discovered truths which have ever been, and always will be, essential factors in all religion. The first of these ideas is his conception of Jahveh, not only as a sovereign, powerful, and terrible Being, but as a personal, holy, righteous, and good Father, "who pitieth his children." Your Bible, however, nowhere tries to prove the existence of a God; it everywhere assumes it. "It is the fool who says in his heart there is no God," declares the Psalmist.

For the same reason, your great books are the world's text book of comparative religion. I cannot conceive of any one studying religions without going to them, for above all others the Jewish religion is original. For these and many more reasons, we hold that the history, religion and philosophy of the Hebrews is fundamental and indispensable for the student of these subjects--in fact, for all students of the humanities.

It was the Jew who discovered conscience, also, and produced in due time an order of men who made themselves the conscience of their nation. Moses first formed a law declaring the word of God and teaching men their relations to God and to each other. Other nations have had priests and augurs who received the oblations of the people and gave them advice about their affairs, but the Jewish nation was the first to produce real prophets who dared to denounce the sins of the people and remind them of their duty as men and nations. What the world needs today is another line of such prophets.

To the young men assembled here tonight, I would say, therefore, it is your duty to study the history, philosophy and theology presented in these ancient Scriptures, and thus inform yourselves how to instruct this great democratic people. Be prophets like the prophets of old to guide the people into the truth!

The Jews were the first people to uphold the sacred character of patriotism, the patriotism of principle, not of mere power, the patriotism that teaches that it is not might that makes right, but right which makes might. How sadly the European powers need to learn this lesson today! Only "righteousness exalteth the nation" and gives it the power and the right to lead in the world. If nations would seek righteousness as a means of winning leadership, they would never need to go to war, and the exercise of might would never be necessary.

Because this Society proposes to study the great history and literature which teaches these things, we give it a welcome tonight, and pray that the light held up by the Menorah may shine not only for the people of Cincinnati, but for the people of America, and the world, that all the nations may be guided into that righteousness which leads to Peace.

The Menorah Movement

BY HENRY HURWITZ

_Chancellor of the Intercollegiate Menorah Association_

I

THE MENORAH MOVEMENT is now in its ninth year. Starting at Harvard University, where the first Menorah Society was organized in October, 1906, the idea spread to other colleges and universities in various parts of the country. Societies arose at Columbia, College of the City of New York, Pennsylvania, Johns Hopkins, Minnesota, Michigan, Chicago, Illinois, Wisconsin, and Missouri. Before long a common desire was felt for closer relationship and co-operation. This led to the holding of two intercollegiate conferences early in 1912: one, an eastern conference, at Columbia University, in January, with delegates from six Menorah Societies, and another, a western conference, at the University of Chicago, in April, where also six Societies were represented. As a result of these preliminary gatherings, the first national convention of Menorah Societies was called at the University of Chicago, in January, 1913. Delegates of twelve Menorah Societies from universities in both the East and the West came together, and seven other Societies were heard from. At this national convention, the Intercollegiate Menorah Association was formed.

In a period of less than two years since this first convention, the number of Societies has grown from nineteen to thirty-five. There are Societies now at the following colleges and universities: Boston University, Brown, California, Chicago, Cincinnati, College of the City of New York, Clark, Colorado, Columbia, Cornell, Denver, Harvard, Hunter, Illinois, Johns Hopkins, Maine, Michigan, Minnesota, Missouri, New York University, North Carolina, Ohio State, Omaha, Pennsylvania, Penn State, Pittsburgh, Radcliffe, Rutgers, Texas, Tufts, Valparaiso, Washington, Western Reserve, Wisconsin, and Yale. New Societies are in the process of formation at several other universities.

This development of the Menorah movement has from the very beginning been a natural, unforced growth. The Intercollegiate Menorah Association makes no effort to organize new Menorah Societies; its policy is rather to encourage and assist the efforts of students who, wishing to join in the movement, have undertaken on their own initiative to organize Menorah Societies at their colleges and universities. Hence every Menorah Society is the result of a spontaneous desire among students to organize for Menorah purposes.

The first Menorah Society started with sixteen members. Now the total membership of Menorah Societies approximates 3,000. The Menorah idea is firmly implanted in leading colleges and universities throughout the country, from Massachusetts to California.

II

EVERY Menorah Society is organized to promote at its college or university the study of Jewish history and culture and contemporary Jewish problems. First of all, the Menorah Societies aim to spread a knowledge of the Jewish humanities--Jewish literature, religion, and ideals--and of their influence upon civilization. In other words, the Societies aim to promote a true appreciation of the spirit and achievements of the Jewish people, from ancient to modern times. Particular study is made of contemporary conditions and problems, and of the ways in which Jewish culture may not only be conserved but advanced. To this end, the Menorah Societies strive to inspire the Jewish student with an intelligent and spirited devotion to Jewish ideals, and with the desire to develop and contribute to the community what is best in his Jewish character and endowment.

Thus, in endeavoring to promote knowledge, culture, idealism, the Menorah Societies are in keeping with the university spirit which has helped to call them into existence. The Societies are an expression of the liberality and freedom of American universities. Membership is open to all students and instructors. College and university authorities have heartily welcomed the Menorah Societies, have aided them in carrying out their objects, have enhanced their influence among the students at large, and have been most generous in recognizing the definite contribution which the Societies make to the intellectual and idealistic life of their universities.

Not only the university authorities, but the graduates, too, and other public-spirited men and women outside of the universities, have warmly welcomed the Menorah Movement. They see in it the expression of a spontaneous and earnest desire on the part of growing numbers of Jewish students for Jewish knowledge and idealism, for a realization of the Jewish _noblesse oblige_; they see, too, that this movement is bound at the same time to help bring about a more just and liberal attitude on the part of university men and women in general toward the character and ideals of their Jewish fellow-citizens.

Through the encouragement and generous support provided by a Graduate Advisory Menorah Committee, under the chairmanship of Justice Irving Lehman of New York, the Intercollegiate Menorah Association is being helped materially in carrying out its objects.

III

WHILE the purposes of all the Menorah Societies are identical, they are free to carry out these purposes in any ways they choose, along lines that best suit their local conditions and are in keeping with the academic and liberal character of the organization. Certain activities, however, are followed in common by most of the Societies.

To begin with, it may be stated that all of the Menorah Societies strongly encourage their members to take the regular courses in Jewish history and literature wherever such courses are a part of the curriculum and are devoted not so much to technical learning as to a liberal and humane study of Jewish culture. Where such courses are not offered--and it is unfortunately true that many institutions are deficient in this regard--the Menorah students are creating a demand which, it is hoped, will be met in time by the offer of appropriate courses. It is even hoped that a number of the leading universities will eventually have special Chairs in Jewish history and culture.

Meanwhile, however, whether to supplement or to take the place of regular courses, the Menorah Society enables its members--or, rather, all the members of the university who so desire--to pursue their interest in Jewish studies in less formal manner. Thus, the Societies have lectures on Jewish subjects by members of the faculties, or by men from outside their universities. In this connection, the Intercollegiate Menorah Association has been of considerable service to the various Societies. The Association has established the Menorah College of Lecturers, consisting of a number of Jewish scholars, publicists, and religious leaders, who have undertaken to lecture (for love) before the Societies. Their lectures, which are generally followed by informal discussions, are, as a rule, open to the whole university, and are often held not merely under the auspices of the Menorah Society, but also in conjunction with some department of the university, or with some other student organization. At times, the Menorah lecturers are invited by the university authorities to address the whole student body at assemblies and convocations.

At other Menorah meetings, the members themselves present papers and carry on discussions upon Jewish topics of historic and literary as well as current interest.

Not content, however, with such lectures, papers, and discussions, most of the Societies provide their members with opportunities for intensive and systematic study. Study groups are formed, under the leadership of older students or of competent men from outside the universities, for the purpose of regular study in Jewish history, religion and literature, or contemporary Jewish conditions and problems, or the Hebrew language, or any other special field of interest. The work of these groups is carried on along the lines of a regular class or seminar, though, of course, with less rigor and formality.

IV

AS an incentive to original investigation on the part of the students, several Menorah Societies have been enabled to offer prizes to their universities for the best essays on Jewish subjects. Thus, at Harvard, since 1907, through the generosity of Mr. Jacob H. Schiff, of New York, the Menorah Society has offered an annual prize of $100 for the best essay written by any undergraduate on some approved Jewish subject; and similarly, at the Universities of Wisconsin and Michigan, through the generosity of Mr. Julius Rosenwald, of Chicago, the Menorah Societies are enabled to offer prizes of $100 each to their Universities upon the same terms. (Menorah Prize Essays will be printed from time to time in this Journal.) One or two other Societies have been enabled to offer smaller prizes. All of the Societies are anxious to be of similar service to their universities, and it is hoped that the Intercollegiate Menorah Association may be enabled next year to offer prizes open to the undergraduates of all American colleges and universities. This should help materially to stimulate Jewish study among students throughout the country.

Perhaps the most essential requirement for carrying on Jewish study is an adequate supply of books. Except at the larger institutions, there has been a notable lack of Jewish books at American colleges and universities, mainly, no doubt, because Jewish studies as a whole have been neglected. The Intercollegiate Menorah Association has fortunately been able to remedy these conditions to some extent at the institutions where Menorah Societies exist. With the assistance of the Jewish Publication Society and a number of individuals, the Association has sent Menorah Libraries of Jewish books to the various Menorah Societies. These books are for the use not only of Menorah Societies, but of all the students in their universities. That the Menorah Libraries have helped the work of the Societies, and have added appreciably to the library facilities at the various institutions, is abundantly shown by the gratitude expressed both by students and authorities.

Yet the work of the Intercollegiate Menorah Association has only begun. Its field is almost unlimited; and with constantly growing membership, both of undergraduates and of graduates, with the increasing encouragement and support from men and women in all parts of the country, the Association is gathering strength for enterprises that must prove beneficial not to universities alone, but to the community in general. Thus, the Menorah Journal is launched this year in response to a desire not only on the part of the students, but of men and women throughout the country who have been wanting such a Review of Jewish life and literature in America. Other literary enterprises are contemplated for the future. Besides syllabi for the study groups, pamphlet essays, and similar facilities designed especially for students, one large scheme in mind may appropriately be mentioned here as of interest to all the readers of the Journal, namely, the plan for the Menorah Classics. These are to be the selected treasures of the literature of the Jewish people, from the Bible to Bialik, printed in attractively handy form, with translations and notes designed for the general reader as well as for students. In this way, it is hoped to place the gems of the great store of Jewish literature within the reach of all.

V

THE work of the Menorah Societies is not designed to make Jewish scholars of the members. It is meant to gratify their desire to understand their heritage, to stimulate them still further to study that heritage, to help them realize the honor and the responsibility they share as the heirs and trustees of Jewish tradition. And though the earnest work of Menorah Societies partakes largely of the spirit of the class-room and the lecture-hall, the pursuit of Menorah aims expresses itself incidentally in sociable ways as well. Smokers, dinners, pageants, literary and dramatic evenings, testify to the pleasure which the members find in their association together for Menorah purposes.

Menorah Societies, however, do not assume the character of social organizations. Menorah Societies are all-inclusive, not exclusive; they promote democracy, mutual respect, and understanding between different types of Jewish students who have often in the past retained toward one another the prejudices of their elders. The Menorah fellowship expresses and promotes the common sentiment of all students who have come to appreciate Jewish knowledge and ideals, who accept their common Jewish heritage and Jewish hopes. In other words, where in the past snobbery and spinelessness were not lacking among Jewish students at our universities, there has grown up now a spirit of democracy and of manly frankness, which has not escaped the observation of older men, both within and without the universities.

But these qualities in the Jewish students of to-day have merely been revealed by the Menorah movement. The movement has definite moral purposes of its own. The Menorah idea embraces not merely the study but the enhancement of the Jewish heritage. And this requires not moral enthusiasm alone, but vision and action. To accomplish their full purposes, the Menorah Societies endeavor to inspire their members with the will to throw themselves into the heart of Jewish life, to join hands with other men in the active effort to advance its interests and solve its problems.

While this participation in Jewish life must be the personal outcome of Menorah enthusiasm and activity--as indeed has been proven already among students and graduates--the Menorah organization, as such, maintains its non-partisan character. A Menorah Society is neither orthodox nor reform, neither Zionist nor anti-Zionist, but rather an open forum for presenting and discussing every point of view, a forum hospitable in true academic spirit to the open-minded pursuit of truth.

VI