Dr. Illowy in The Jewish Messenger, 1865 · Isaac Leeser Digital Repository · Legacy Projects from Judaica DH at Penn Libraries

Title

Dr. Illowy in The Jewish Messenger, 1865

Author

Bernard Illowy

Date Created

3 February 1865

Location(s)

New York City

Philadelphia

Format

Miscellany. 1 page(s) on 1 sheet(s).

Letter

Type

Miscellaneous

Physical Characteristics

Unlined Paper

Typescript

Is Part Of

Arnold and Deanne Kaplan Isaac Leeser Collection

content

THE JEWISH MESSENGER.
NEW YORK, SHEVAT 7, 5625, FEBRUARY 3, 1865
Louisiana.
NEW ORLEANS.—We have heretofore called attention to the controversy agitating our co-religionists at New Orleans on the subject of the Mohel who had been sus-pended from duty by Dr. Illowy, the Rabbi of the con-gregation. It appears that the Doctor had been called upon to retract his position, and a communication had been made to him by the officers of the congregation with which Mr. Goldenberg was identified, demanding a withdrawal of his censure. Dr. Illowy requests us to publish the following reply, which he transmitted to this request. It is proper to say that his aciton is fully endorsed by Rabbi Hirsch, of Frankfort, and other high authorities. We have already stated our convictions that the Doctor's course was dictated by an earnest pur-pose of serving Israel, and perpetuating the purity of the rite of circumcision, and was in accordance with correct precedent:
To the Gentlemen of the Committee from the Congregation "Shaaray Tefila," in New Orleans:
GENTLEMEN:—I hereby most respectfully acknowledge the receipt of your favor dated the 28th of December, in which you request me, by order of your congregation, to recall what I have publicly pronounced against Mr. Goldenberg, a member of your congregation.
Believe me, gentlemen, and the Almighty who seeth into man's heart, He alone knows it, that I never felt the least animosity against the person of Mr. G., and would my conscience tell me that I have done him wrong, I would not hesitate a moment to ask his for-giveness, and revoke my declaration, but since I am per-fectly convinced that I have acted fully in accordance with our sacred code, I regret not being able to comply with your desire.
I further beg leave, gentlemen, to state before you the case in its true shape, that you be better able to judge whether that what I have done was in consistency with duty, law and justice, or not.
It is very true, as every one who is but slightly acquainted with the Hebrew language, without being a theological scholar can read in Hebrew, that the male child of a non-Israelitish mother can be admitted into Judaism, and brought into the covenant of Abraham; and there is no need to hear first the opinion of Euro-pean Rabbis about it; every layman will know how to decide this question. It is, however, not to be over-looked that the admission of a child into Judaism is subject, like that of an adult to the condition that the Hebrew must first be at least apparently convinced that there is no other motive that impels the proselyte to embrace Judaism than true and sincere conversion.
I have further to remark that, though the law per-mits the proper authority to admit a non-Israelite into Judaism, it is still not more than a permission granted by the law; by no means, however, can it be regarded a Hebrew, a religious duty enjoined upon us; because experience has shown that in all ages proselytes have done Judaism more harm than good; as Rabbi Chelbo says, Yebamoth Hebrew, "Leprosy is not so hurtful to the body, as proselytes are to Juda-ism." Rashy Nidah , p. 11, explains this passage with the following words: Hebrew
On another place we read—Hebrew, "The proselytes prevent the coming of the Messiah." Niddah p. 11.
Rabby Yitzchak said, "Misfortune after misfortune shall befall those who admit non-Israelites into Judaism." Hebrew to which Tossephoth Yebamoth remarks: "Though it seems to be a Hebrew to make proselytes, for, if otherwise Yehoshua would not have made Rahab a Jewess, and likewise would Hillel not have complied with the desire of two heathens, to be made by him Israelites; still, these are quite different cases. Yehoshua knew from the character of Rahab, and so knew Hillel from the character of the two heathens, that they will one day be-come strict and faithful Jews"— Hebrew
After these remarks, allow me yet to add, that we are, to our deepest regret, sufficiently convinced that of all these non-Israelitish mothers in this city, who consented that their children be entered into the covenant of cir-cumcision, there is not one that has done so from the pure motive, to see her child worship one day the One only God of Israel,—a religion which she herself denies in word and deed: but they did so to please the Jewish grandparents or their Jewish husbands, (who themselves have no other motive than that the children be entitled, in case of death, to a piece of ground on the Jewish burial place). They would, however, not allow the Hebrew to be applied to them; though I explained to some of them plainly that without the Hebrew, a child of a non-Israelitish mother, can by law never be regarded as a Jew, though it be circumcised; it was nevertheless, refused, because they do not want to have their children baptised as Jews. They consent sooner to have them circumcised than to be Hebrew baptised as Jews, for in their religion, the baptism is the principal and most important act.
Now let us see what are the consequences of the cir-cumcision of these children, (of whom there are about twelve in our city of different ages, from five months up to twelve years, to whom Hebrew was never applied). They will pass as Jews, because they are circumcised, and marry daughters of Israel, though circumcision never made them Israelites. But, more than this, what must be foreseen is, that the children of these marriages will be regarded by law as Hebrew, of whom God says— Hebrew Using the expression Hebrew, which may sound badly in your ears, I must refer to Talmud Yebamoth, p. 46, where we read as follows: "Rabby Chiya came to the city of Gabla, there he saw several daughters of Israel married to proselytes, who were circumcised, but had no Hebrew, and when Rabby Yochanan heard of it, he said to him (to Rabby Chiya), go and call out in the syna-gogue that the children of these people are Hebrew, who are forbidden to come into the congregation of the Lord."
And now allow me, gents, to ask you another ques-tion—what shall one day become of such children, even if they would have both Hebrew and Hebrew? Educated by a Christian mother and an irreligious father, who publicly violates sabbaths and festivals, and whose table is dese-crated by all kinds of forbidden food, as it is the case here, which cannot be denied; the mother goes to church and the father has neither church nor synagogue; in the parental house, the child can not perceive even a slight tint of our religion, no other sabbath than this of his mother—the Sunday—for the father has no day of rest at all, neither on Sabbath nor on Sunday. Be sincere, and say would it not be much better for those poor child-ren to let them be what their mothers are, Christians, than convert them for appearance sake into Jews, which they will never be, and enjoin upon them heavy duties, which, as you yourselves know, they will never fulfill?—Can there yet be anything more detrimental to the cause of Judaism than to make such Jews?
Mr. G. propounded simply the question before the dif-ferent rabbies, whether the son of a non-Israelitish mo-ther can be admitted to the covenant? Of course they must answer in the affirmative. But had Mr. G. stated all the above mentioned circumstances, then, I am sure, that there is no such a man in this world, who has only a spark of justice and religious feeling in his heart, that can approve the admission of such children into Judaism, for we would only educate them as enemies to our reli-gion, which last is far more respected by true Christians than by irreligious Jews. In vain would we inflict bodi-ly pain upon the poor creature, and commit a grave offence against our holy religion, morality, justice, and humanity.
These, gents, are, in short, the reasons wherefore I ordered the Hebrew not to circumcise in future children of non-Israelitish mothers, but Mr. G., on account of his circumcision fees, (for were it religious scruple, he would surely not go on Hebrew to auctions, and would not arrange a ball as he did on the eve of last Hebrew), was not satisfied, and declared in a most insulting manner that he has done so before, and will in future, in spite of rea-son and religion, continue to do so; and it is, therefore, that I publicly declared him unfit for the holy office of a Hebrew.
That I had the right to do so, gentlemen, I refer you to Hebrew, which reads as follows: Hebrew Hebrew
Hoping that this letter will convince you that I acted in obedience to my duties, I remain, gentlemen, Most respectfully yours,
Dr. ILLOWY
New Orleans, Dec. 29th, 5625.

Identifier

LSKAP_New_1

Date

1865-02-03