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Introduction
These statistics will come as no surprise to many observers of the changing face of the Johannesburg community. This will involve identifying the primary and divergent camps within Orthodoxy in Johannesburg and analyzing their impact on the community at large.
Historical Background: Religious Life in Early Johannesburg 1886-19254
- Origins
- The Cultural Baggage of the First Wave
- The Cultural Baggage of the Second Wave
- Division and Union of an Evolving community
- Acculturation and Antisemitism
- The emergence of non-observant Orthodoxy
- Synagogues and Religious Frameworks and the Orthodox Establishment…. 12
- Jewish Schools
- Decentralization of the Orthodox Establishment
- The United Hebrew Congregation
- A Beth Din and a Federation
In the years before the South African War, Jews in the South African Republic were classified as Uitlanders along with other non-members of the NG Church. The need then arose to build local synagogues in the vicinity of the new Jewish neighborhoods.
Terminology
The Establishment
Accommodators, Traditionalists and Innovators
While Landau's approach resembled the accommodationist school of thought, Kossowsky and his spiritual heirs do not quite fit the definition of resistors as given by Gurock. While this term aptly describes this camp within Orthodoxy, it should be noted that it is quite distinct from the large segment of the South African Jewish population who have been described and often describe themselves as "traditional". By this they mean that they respect the public traditions common among South African Jews, but at the same time do not consider themselves strictly respectable.
Historiography and Scholarly Contributions
- South African Jewish History
- History of Orthodoxy
- Religious Revivals
- Gender in Orthodoxy
- Global Revivals
108 Finally, the thesis will draw on various studies conducted on the South African Jewish population.109. 136 For an example of research on Orthodoxy in the United Kingdom, see Zalkind Yaakov Wise, "The rise of independent orthodoxy in Anglo-Jewry: The history of the Machzikei Hadass Communities, Manchester".
Conclusion
A year later, in 1925, events took a dramatic turn with the unexpected death of Joint Chief Rabbinate Judge Dayan Moishel Friedman at the age of 63. Notwithstanding these disputes, a permanent Federation of Synagogues soon emerged with a UHC representative elected as its president and delegates representing Berea, Jeppestown and JOHC making up the majority of the remaining executive members.
Landau and Kossowsky: Differing approaches
Seeing no other option, the UHC disbanded in 1933 and rejoined the FOS.3 As a condition of rejoining, Landau was officially appointed Chief Rabbi of the newly expanded Federation of Synagogues of the Transvaal, while Kossowsky served as Rosh Beth Din and Rav FOS. The latter seems to have viewed his role as a continuation of his position in Poland, with a strong emphasis on a strict and exclusively Orthodox lifestyle, with only minor adjustments for a lax level.
Kossowsky’s First Impressions
In Poland, he was one of the leaders of the ultra-orthodox non-Zionist Agudath Israel. On the Religious Scene,” Jewish Affairs May 1960) and claimed that Kossowsky was “a symbol of community consolidation” (Federation Chronicle September 1978: 22).
Kossowsky and the Educational Establishment
Gradual Steps to Increased Observance
37 Three years later, another group dedicated to Sabbath keeping was founded in Johannesburg called "Chevra Lema'an Hashabbat" [Society for the sake of Shabbat]. 38 While the latter two societies eventually disappeared from view, it appears that they ' made some impact at a time when the community was still far removed from a revival of any kind. The consequences of the Second World War on the enterprise and the traditionalists In 1939 with the outbreak of the Second World War Kossowsky feared the.
The Effects of the Second World War on the Establishment and the Traditionalists
Soloveitchik was considered ultra-Orthodox and was associated with the small local branch of the non-Zionist Organization Agudath Israel (Menachem Zimmerman, "In Memory of a Sage" [(Hebrew) Barkai, April 1951: 26). Since leaving Congregation Od Witwatersrand, Hertz, as Chief Rabbi of the British Empire had visited South Africa as part of his pastoral duties to the colonies and seems to have kept in touch.
Kossowsky and Rabinowitz: An Uneasy Relationship
We know that the community was informed of Kossowsky's complaints and decided to postpone the question of Rabinowitz's position at the Beth Din until the parties could resolve it to their mutual satisfaction.59. See also Irwin Manoim, Mavericks inside the Tent, (Provisional Utah) where he describes Rabinowitz as giving Kossowsky a "public slap."
Kossowsky versus the Board of Education, Round 2
On a substantive level, the incident served to contrast the differences between the new rabbi and his openness and Kossowski's rigid dogmatism. On the one hand, it showed how far traditionalists were willing to go to impose their will on a community that would not accept rabbinical dictates.
Rabinowitz assumes the position
On the other hand, it paradoxically confirmed the correctness of the choice of the chief rabbi with more. Writing in the Federation Chronicle in 1959, Rabinowitz stated that shortly after his arrival in Johannesburg there was a short delay before he joined the Beth Din "for reasons recommending discreet silence."77 If the issue had indeed been satisfactorily resolved, as it was stated, no silence, discreet or otherwise, would be necessary.
Conclusion
For Rabinowitz's views on the importance of being able to converse in the Israeli pronunciation of Hebrew, see Mazabow, Reach for the Moon, 278. 8 See Rabinowitz's comments on modernity in the context of his discussion of sports on the Sabbath in Mazabow, To Reach for the Moon, 247.
The Controversy Over Hebrew
However, the debate showed that even some of the educators did not share Rabinowitz's view that Hebrew was "indispensable" for Jewish education and preferred to focus exclusively on Jewish tradition. Menachem Aronson, writing in November, complained that the religious level of the educated youth is far inferior to its counterpart in Israel.
Reconciling Jewish Law with Modernity
Ideologically, as we have seen and as we shall see later, the Kossowsky family's reverence for its Eastern European Jewish heritage stood in stark contrast to the Chief Rabbi's condemnation of its "puritanism." That Feldberg, a graduate of Lithuanian yeshivas who had since cultivated on the Johannesburg scene, warned that Rabinowitz's views would be anticipated suggests that he was aware of the gulf between accommodationists and traditionalists.
Relating to the broader public
Indicative of an "upward mobility" in the socio-economic status of Johannesburg Jewry, Jews steadily migrated from the city to the greener pastures of the northern suburbs. The public, he believed, was not interested in the "strict religious path," and all a rabbi could hope for were "small victories" in "practical observance."78 He.
Educating the Youth and Cultivating Leadership
As a supporter of the board, Rabinowitz unsurprisingly had little to do with the founding of the Yeshiva, although in later years he would come to defend it. However, Michel Kossowsky did not succeed his father as co-rabbi in the confederation, which until now would have been held exclusively by the chief rabbis.
Conclusion
The problem with this is that it assumes that before the arrival of news organizations, Orthodoxy in the city was largely religiously inert and unchanging. Rumors of a revival date back to the early 1950s, and efforts have been made by both to accelerate it.
The rise of the traditionalists and sectarian communities
A new threat to the chief rabbi's authority came from the religious right in the form of the separatist Adath Yeshurun congregation. In April 1959, the editor of the Federation Chronicle attacked Adath for "mocking" the Beth Din.
The Turning Point: 1965
The letters included a letter of resignation that was presented to the secretary of the synagogue and reprinted in the newspaper. The second incident occurred at the end of October when Rabbi Professor Jacob Newman, apparently unprovoked, published in the pages of the S.A.
Conclusion
Introduction to the Innovators
Without passing judgment on the value of these innovations, we will call the movements that contributed to them the “innovators.” This chapter outlines the roots and activities of the first generation of innovators. The spiritual seekers of the 1970s were apparently looking for something other than the Judaism they had grown up with.
Founding and History of the Kollel
The Early Years
13 In recognition of this kind offer, the Kollel was renamed Kollel Yad Shaul in memory of the site's previous owner, Mr. them the enmity of then Chief Rabbi Joseph H.
The Launching of Kollel Yad Shaul
At this stage of the Kollellen's development, Bernhard was also closely involved, and he too would occasionally give lectures. When he returned to South Africa, he became a member of Adath Yeshurun and was heavily involved in the founding of the Kollellen.
The Kollel Community
This sudden change of personnel was to have a profound effect on the future direction of the College. This intensity, combined with the fact that the core community was located in Yeoville, limited the Kollellen's influence on the wider community.
The Founding of Chabad- Lubavitch in South Africa
Rabbi Lipskar’s arrival and initial impact
As Rabbi Lipskar took his seat, I and the other young teenagers of the small group of observant Hassidim felt that we had had a formative experience.106. The fact that Lipskar was only in his mid-twenties, dressed in Hasidic garb rather than a tailored suit, and was fearless in front of his congregants (many of whom were easily twice his age) must have shocked some of the veterans. while pleasing teenagers Years later the latter who.
Chabad’s outreach philosophy and its application in Johannesburg 114
This report states that many of the Jewish Sound's features were copied by radio stations across England, Australia and the United States. From the beginning of the 1970s, Chabad played a major role in the revolution of Orthodox life in Johannesburg.
The Early Innovators and their impact on education
To remedy this situation, Chief Rabbi Casper established the Ministry of Religious Education under the auspices of the Office of the Chief Rabbi. In July 1978, as the department grew, it merged with the Pedagogical Center and Shein was named director of the combined organization.
The Innovators and their impact on the university student
At the beginning of 1977, in addition to the five shiurim on main campus, members of the Kollel taught an additional three shiurim at the Medical School. In August 1981, the establishment warned that there was a lack of Zionist sentiment among some of the Jewish students.
The Innovators’ Clash over Zionism and the attitude to the Holocaust.127
Writing to the press, the president of the Jewish and Zionist Student Association at Wits University, Harold Waner, denounced Kollel's accusers. Even before this dispute erupted, senior members of the Beth Din expressed concern with the actions of Adath and Kolel.
Conclusion
245 See the sections on "Innovators and their impact on the university student" and "Early innovators and their impact on education", respectively. That said, it would probably be wrong to see the Ohr Somayach communities and its membership as a natural outgrowth of Kollel's vision.
Ohr Somayach: the Early Years
Abramov and his recruits also opened an Ohr Somayach office on the premises of the Pedagogical Center in Johannesburg.19 It was there that they conducted their various educations. Although he was never a student at Ohr Somayach Jerusalem, he often visited that institution during the holidays and formed a warm association with the senior staff.
Ohr Somayach Johannesburg
Ohr Somayach had now entered a new phase in its rapid growth, serving both as a kiruv movement and as a separate ultra-Orthodox community. On a typical Monday night, an audience of between 250 and 300 youths packed the halls of Ohr Somayach to listen to Tatz's discourse on mysticism.
Years of Expansion
In return, Ohr Somayach committed to contributing to the synagogue's operating costs to Furman's monthly salary. In early 2000, Rabbi Chagi Rubin, the longtime principal of Shaarey Torah Primary School, approached Shain in the latter's capacity as Ohr Somayach's financial director.
OhrSom Student
Unsure of what to do, he shared his dilemma with his mentor in Israel, Rabbi Mendel Weinbach, one of the founding Yeshiva leaders of Ohr Somayach. Although less successful than Ohr Somayach in the late 1980s and 1990s, OhrSom, run independently of Ohr Somayach, has developed a sustainable model.
Ohr Somayach’s Raison d'être
As noted earlier, the modern Baal Teshuva movement dates back to the mid-20th century. Herbert Danzger, "The Return" to Traditional Judaism at the End of the Twentieth Century: Cross-Cultural Comparisons" in Jacob Neusner, Alan J.
Conclusion
By the late 1980s, very few of those active in the South African rabbinate could be classified as residents. Many of the most ardent advocates of housing had either retired or were about to retire.
The Accommodators’ Response: Cooperation, Protest and Defiance
Cooperation
This is followed by an analysis of the patient strategy used by the traditionalists and their successful attempt to seize the reins of Johannesburg Orthodoxy. On the other hand, he received the support and cooperation of the rabbis in promoting religious campaigns such as the Taste of the Sabbath.4 In the middle of 2004, on the occasion of
Protest
In 1988, shortly after his retirement as chief rabbi, Kaye's like-minded colleague Bernard Casper took a slightly more positive tone when he spoke of the "two themes" involved. Although the achievements of the innovators were grudgingly recognized, this seemed to be accompanied by fears of division.
Defiance
The friendship between Kaplan and Lord Jakobovits dates back to at least 1985 when Kaplan and his wife Jill named the Center for Medical Ethics at Ben Gurion University, Beersheba, in honor of the British Chief Rabbi.20 Consequently, one might speculate that Kaplan was at least informed of Jakobovits' preferences. Even if one were to reject any relationship, the views held by Kaplan, one of the secular Jewish leaders in South Africa, certainly influenced the matter.21 As it turned out, the activities of the new chief rabbi in the religious and political spheres placed him that in the accommodationist camp.22 His tenure managed to avoid challenges from innovators and traditionalists.
Traditionalist Response: Synthesis and Counterrevolution
Yeshiva College and the Yeshiva Gedolah
Some of Koleli's friends even suggested that he was imported to compete with Koleli. 27 Compare Hayman, "The Modern Orthodox and Ultra-Orthodox Sectors," 114, who offers a binary analysis of the situation, seeing the "pro-establishment" Yeshiva Gedolah as the "antithesis" to the ultra-Orthodox movements (which we have referred to as innovators).
The independent Yeshiva Gedolah of Johannesburg
Three years later, the 72-year-old founder of the Johannesburg Yeshiva Gedolah died shortly after handing over the reins to two of his sons. It recently moved to the suburb of Glenhazel, where the majority of the Orthodox community lives.
The Goldfein Doctrine
58 Azriel Goldfein, “Ki Sisa - Holiness and the Secularization of the World”, 2004 (audio) available at https://drive.google.com/drive/folders/0ByFFs3GqTdwaaXNoWGNjLUtvUE0?resourcekey=0-. 59 Azriel Goldfein, “Chanukah - The Struggle Between the Wisdom of the Greek Empire and the Wisdom of the Torah.
The Demise of the Accommodators
Interestingly, the trend in the United States toward Haredization may have been arrested at the beginning of the 21st century, with the popularity of the Open Orthodox Yeshivat Chovevey Torah. While Johannesburg has been directly affected by innovators trained in the United Kingdom and the United States, there are important differences between these two countries and South Africa.
The Ascension of Chief Rabbi Warren Goldstein and the traditionalist takeover of
- Appointment of Warren Goldstein as Chief Rabbi
- Goldstein’s Initiatives
- The Shabbos Project
- Spiritual Entrepreneurship
- Controversies
- The Limmud Episode
- The Goldstein Doctrine
The Ascension of Chief Rabbi Warren Goldstein and the traditionalist takeover of the Chief Rabbinate. The first was led by the Office of the Chief Rabbi, in partnership with other rabbis, shuls and outreach organizations.
Conclusion and a Tentative Look to the Future
Tentative conclusions from population surveys
Final Thoughts
Primary Sources
Archival Collections
Reports, Speeches, and Printed Documents
Audio recordings, videos and documentaries
Interviews
Newspapers and Brochures
Secondary Sources
Books and Periodicals
Unpublished Dissertations and Theses
