The Rise of the Russian Jew

by Hutchins Hapgood

 

THE RISE OF THE RUSSIAN JEW

THE GHETTO BOY AND HIS FIRST TRAINING — HOW HE BECOMES AMERICANIZED — HIS NAME AT LAST AMONG THOSE MILES OF BROADWAY SIGNS WHERE THERE IS HARDLY AN ENGLISH NAME — THE RICH BANKER OF ANOTHER CLASS.

BY

HUTCHINS HAPGOOD

photographically illustrated by mandelkern

THE shrewd-faced boy with the melancholy eyes that one sees everywhere in the streets of New York's Ghetto, or in the Ghetto of any other American city, occupies a peculiar position in our society. If we could penetrate into his soul, we should see a mixture of almost unprecedented hope and of excitement on the one hand, and of doubt, confusion, and self-distrust on the other hand. Led in many contrary directions, the fact that he does not grow to be an intellectual anarchist is due to his serious racial characteristics.

Three groups of influences are at work on him, — the orthodox Jewish, the American, and the Socialist; and he experiences them in this order. He has either been born in America of Russian, Austrian, or Roumanian Jewish parents, or has immigrated with them as avery young child. The first of the three forces at work on his character is religious and moral; the second is practical, diversified, non-religious; and the third is reactionary from the other two and hostile to them.

If he was born in this country or in Russia, — most east-side Jews came from Russia, — the earliest years of the son of orthodox parents are passed in a family atmosphere where the whole duty of man is to observe the religious law. He learns to say his prayers every morning and evening, either at home or at the synagogue. At the age of five, he is taken to the Hebrew private school, the "chaider," where, in Russia, he spends most of his time from early morning till late at night. The ceremony accompanying his first appearance in "chaider" is significant of his whole orthodox life. Wrapped in a "talith," or praying shawl, he is carried by his father to the school and received there by the "melamed," or teacher, beginning a mercantile career who holds out before him the Hebrew alphabet on a large chart. Before beginning to learn the first letter of the alphabet he is given a taste of honey, and when he declares it to be sweet, he is told that the study of the Holy Law, upon which he is about to enter, is sweeter than honey. Shortly afterwards a coin falls from the ceiling, and the boy is told that an angel dropped it from heaven as a reward for learning the first lesson.

In the Russian "chaider" the boy proceeds with a further study of the alphabet, then the prayer-book, the Pentateuch, other portions of the Bible, and begins with the complicated Talmud. Confirmed at thirteen years of age, he enters the Hebrew academy and continues the study of the Talmud, to which, if he is successful, he will devote himself all his life. For his parents desire him to be a rabbi, or Talmudical scholar, and to give himself entirely to a learned interpretation of the sweet law. the ghetto boy.

The boy's life at home, in Russia, conforms with the religious education received at the "chaider." On Friday afternoon, when the Sabbath begins, and on Saturday morning, when it continues, he is free from school, and on Friday does errands for his mother or helps in the preparation for the Sabbath. In the afternoon he commonly bathes, dresses freshly in Sabbath raiment, and goes to "chaider" in the evening. Returning from school, he finds his mother and sisters dressed in their best, ready to "greet the Sabbath." The lights are glowing in the candlesticks, the father enters with "Good Shabbas" on his lips, and is received by the grandparents, who occupy the seats of honor. They bless him and the children in turn. The father then chants the hymn of praise and salutation; a cup of wine or cider is passed from one to the other; every one washes his hands, arranges himself at table in the order of age, the youngest sitting at the father's right hand. After the meal they sing a song dedicated to bath, and say grace. The same ceremony is repeated on Saturday morning, and afterwards the children are examined in what they have learned of the Holy Law during the week. The numerous religious holidays are observed the same way, with special ceremonies of their own in addition. The important thing to notice is that the boy's whole training and education bears directly on ethics and religion, in the study of which he is encouraged to spend his whole life.

In a simple Jewish community in where the "chaider" is the ones the government is hostile and the Jews are therefore thrown back upon their own customs, the boy loves his religion, a honors his parents, his highest ambition is be a great scholar — to know the Bible and all its glorious meaning, to know the Talmudical comments upon it, and to serve God. Above every one else he respects the aged, the Hebrew scholar, the rabbi, the teacher. The "law" outweighs all else in value. Abraham and Moses, David and Solomon, the prophet Elijah, are the kind of great men to whom his imagination soars.

But in America, even before he begins to go to our public schools, the little Jewish boy finds himself in contact with a new world which stands in violent contrast with the orthodox environment of his first few years. Indefinitely, at the beginning, from his playmates in the streets, from his older brother or sister, he picks up a little English, a little American slang, hears older boys boast of prize-fighter Bernstein, and a vaguely to feel that there is a strange and fascinating life on the street. At this tender age he may even begin to black boots, gamble in pennies, and be filled with a "wild surmise" about American dollars.

With his entrance into the public school the little fellow runs plump against a system of education and a set of influences which are at total variance with those traditional to his race and with his home. The religious element is entirely lacking. The educational system of the public schools is heterogeneous and worldly. The boy becomes acquainted in the school reader with fragments of writings on all subjects, with a little mathematics, a little history. His instruction in the interests of a liberal nonsectarianism is entirely secular. English becomes his most familiar language. He achieves a growing comprehension and sympathy with the independent, free, rather sceptical spirit of the American boy; he rapidly imbibes ideas about social equality, contempt for authority, and tends to prefer Sherlock Holmes to Abraham as a hero.

The orthodox Jewish influences, still at work upon him, are rapidly weakened. He grows to look upon the ceremonial life at home as rather ridiculous, His old parents, who speak no English, he regards as "greenhorns." English becomes his habitual tongue, even at home, and Yiddish he begins to forget. He still goes to "chaider," but under conditions exceedingly different from those obtaining in Russia, where there are no public schools, and where the boy is consequently shut up within the confines of Hebraic education. In America, the "chaider" assumes a position entirely subordinate. Compelled by law to go to the American public school, the boy can attend "chaider" only before the public school opens in the morning or after it closes in the afternoon. At such times the Hebrew teacher, who dresses in a long black coat and outlandish tall hat, and commonly speaks no English, visits the boy at home, or the boy goes to a neighboring "chaider."

The boy's contempt for the "chaider's" teaching comes the more easily because he rarely understands his Hebrew lessons to the full. His real language is English, the teacher's is commonly the. Yiddish jargon, and the language to be learned is Hebrew. The problem before him is consequently the strangely difficult one of learning Hebrew, a tongue unknown to him, through a translation into Yiddish, a language of growing unfamiliarity, which, on account of its poor dialectic character, is an inadequate vehicle of thought.

The orthodox parents begin to see that the boy, in order to "get along" in the New World, must receive a Gentile training. Instead of hoping to make a rabbi of him, they reluctantly consent to his becoming an American business man, or, still better, an American doctor or lawyer. The Hebrew teacher, less convinced of the usefulness and importance of his work, is in this country more simply commercial and less disinterested than abroad; a man generally, too, of less scholarship as well as of less devotion.

The growing sense of superiority on the part of the boy to the Hebraic part of his environment extends itself soon to he home. He learns to feel that he is greatly superior to his parents. In the struggle between the two sets of influences, that of the home becomes less and less effective. He runs away from the supper table to join his gang on the Bowery, where he is quick to pick up the very latest slang; where his talent for caricature is developed often at the expense of his parents, his race, and all "foreigners"; for he is an American, he is "the people," and like his glorious countrymen in general, he is quick to ridicule the stranger. He laughs at the foreign Jew with as much heartiness as at the "dago"; for he feels that he himself is almost as remote from the one as from the other.

"Why don't you say your evening prayer, my son?" asks his mother, in Yiddish.

"Ah, what yer givin' us!" replies in English, the little American-Israelite as he makes a bee-line for the street.

The boys not only talk together of picnics, of the crimes of which they read in American newspapers, of prize-fights, of budding business propositions, but they gradually quit going to synagogue, give up "chaider" promptly when they are thirteen years old, avoid the Yiddish theatres, seek the up-town places of amusement, dress in the latest American fashion, and have a keen eye for thing in neckties. They even refuse sometimes to be present at supper on Friday evenings. Then, indeed, the sway of the old people is broken.

"Amerikane Kinder, Amerikane Kinder!" wails the old father, shaking his head. The trend of things is indeed too strong for the old man of the eternal Talmud and ceremony.

An important circumstance in helping to determine the boy's attitude towards his father is the tendency to reverse the ordinary and normal educational and economical relations existing between father and sons. In Russia the father gives the son an education and supports him until his marriage, and often afterward, until the young man is able to take care

blessing the wine

"chaider."

of his wife and children. The father is, therefore, the head of the house in reality. But in the New World the boy contributes very early to the family's support. The father is, in this country, less able to make an economical place for himself than is the son. The little fellow sells papers, blacks boots, and becomes a street merchant on a small scale. He speaks English, and his parents do not. There is a tendency for the father to respect the son.

There is many a huge building on Broadway which is the external sign (with the Hebrew name of the tenant emblazoned on some extended surface) of the energy and independence of some ignorant little Russian Jew, the son of a push-cart peddler or sweat-shop worker, who began his business career on the sidewalks, the "melamed" and his pupil. continued it by peddling in New Jersey or on Long Island until he could open a small basement store on Hester Street, ending perhaps as a rich merchant on Broadway. The little fellow who starts out on this laborious climb is a model of industry and temperance. His only recreation, outside of business, which for him is a pleasure in itself is to indulge in some simple pastime which generally is calculated to teach him a type of the university settlement student. something. On Friday or Saturday afternoon he is likely, for instance, to take a long walk to the park, where he is seen keenly inspecting the animals and perhaps boasting of his knowledge about them. He is an acquisitive little fellow, and seldom enjoys himself unless he feels that he is adding to his figurative or literal stock.

The cloak and umbrella business in New York is rapidly being almost monopolized by the Jews who began in the Ghetto; and they are also very large clothing merchants. university settlement youths. Higher, however, than a considerable merchant in the world of business the little Ghetto boy, born in a patriarchal Jewish home, has not yet attained. The Jews who as bankers, brokers, and speculators on Wall Street control millions never have been Ghetto Jews. They came from Germany, where conditions very different from what they are in Russia, Galicia, and Roumania, and where, through the comparatively liberal education of blessing the candles. a secular character which they were able to obtain, they were already beginning to have a national life outside of the Jewish traditions. Then, too, these Jews who are now prominent in Wall Street, have been in this country much longer than their Russian brethren. They are frequently are the sons of Germans who in the last generation attained commercial rank. If they were born abroad, they came many years before the Russian immigration began and before the American Ghetto existed, and have consequently become thoroughly identified with American life. Some of them began, indeed, as peddlers on a very small scale, travelled, as was more the habit with them then than now, all over the country, and rose by small degrees to the position of great financial operators. But they became so only by growing to feel very intimately the spirit of American enterprise which enables a man to carry on the boldest operation in a calm spirit.

To this boldness the son of the orthodox parents of our Ghetto has not yet attained. Coming from the cramped "quarter," with still a tinge of the patriarchal Jew in his blood, not yet thoroughly at home in the atmosphere of the American "plunger," he is a little hesitant, though very keen, in business affairs. The conservatism instilled in him by the pious old "greenhorn," his father, is a limitation to his American "nerve." He likes to deal in ponderable goods, to be able to touch and handle his wares, to have them before his eyes. In the next generation, when in business matters also he will be an instructive American, he will become as big a financial speculator as any of them, but at present he is pretty well content with his growing business on Broadway and his fine residence up-town.

Although as compared with the American or German-Jew financier who does not a hair at the gain or loss of a million, and in personal manner maintains a phlegmatic Napoleonic calm which is almost the most impressive thing in the world to an ordinary man, the young fellow of the Ghetto seems a hesitant little "dickerer," yet, of course, he is a rising business man, and as compared to the world from which he has emerged, a very tremendous thing indeed. It is not strange, therefore, that this progressive merchant, while yet a child, acquires a self-sufficiency, an independence, and sometimes an arrogance which not unnaturally, at least in form, is extended even toward his parents.

If this boy were able entirely to forget his origin, to cast off the ethical and religious influences which are his birthright, there would be no serious struggle in his soul, and he would not represent a peculiar element in our society. He would be like any other practical, ambitious, rather worldly American boy. a "melamed," or teacher. The struggle is strong because the boy's nature, at once religious and susceptible, is strongly appealed to by both the old and new. At the same time that he Is keenly sensitive to the charm of his American environment with its practical and national opportunities, he has still a deep love for his race and the old things. He is aware and rather ashamed of the limitations of his parents. He feels that the trend and weight of things are against them, that they are in a minority, but yet in a real way the old people remain his conscience, the visible representatives of a moral and religious tradition by which the boy may regulate his inner life.

The attitude of such a boy toward his father and mother is sympathetically described by Dr. Blanstein, principal of the Educational Alliance: —

"Not knowing that I speak Yiddish, the boy often acts as interpreter between me and his exclusively Yiddish-speaking father and mother. He always shows a great fear that I should be ashamed of his parents and tries to show them in the best light. When he translates, he shows, in his manner, great affection and tenderness toward these people

a saturday examination.

whom he feels he is protecting; he not merely turns their Yiddish into good English, but modifies the substance of what they say in order to make them appear presentable, less outlandish and queer. He also shows cleverness in translating for his parents what I say in English. When he finds that I can speak Yiddish and therefore can converse heart to heart with the old people, he is delighted. His face beams, and he expresses in every way that deep pleasure which a person takes in the satisfaction of honored protégés."

The third considerable influence in the life of the Ghetto boy is that of the socialists. I am inclined to think that this is the least important of the three in its effect on his character.

Socialism as it is agitated in the Jewish quarter consists in a wholesale rejection, often founded on a misunderstanding, of both American and Hebraic ideals. The socialists harp monotonously on the relations between capital and labor, the injustice of classes, and on that school of literature, the Russian, at the bottom of which there is a strongly anarchistic and reactionary impulse.

The natural effects on the boy are two: a tendency to look with distrust at the genuinely American life about him, and to reject the old implicit piety.

The ideal situation for this young Jew would be that where he could become an integral part of American life without losing the seriousness of nature developed by Hebraic tradition and education. At present he feels a conflict between these two influences: his youthful ardor and ambition lead him to prefer the progressive, if chaotic and uncentred, American life; but his conscience does not allow him entire peace in a situation which involves a chasm between him and his parents and their ideals. If he could find along the line of his more exciting interests — the American — something that would fill the deeper need of his nature, his problem would receive a happy solution,

At present, however, the powers that make for the desired synthesis of the old and the new are fragmentary and unimportant. They consist largely in more or less charitable institutions such as the University Settlement, the Educational Alliance, and those free Hebrew schools which are carried on with definite reference to the boy as an American citizen. The latter differ from the "Chaiders" in several respects. The important difference is that these schools are better organized, have better teachers, and have as a conscious end the supplementing of the boy's common school education. The attempt is to add to the boy's secular training an ethical and religious training through the intelligent study of the Bible. It is thought that an acquaintance with the old literature of the Jews is calculated to deepen and spiritualize the boy's nature.

The Educational Alliance is a still better organized and more intelligent institution, having much more the same purpose in view as the best Hebrew schools. Its avowed purpose is to combine the American and Hebrew elements, reconcile fathers and sons. by making the former more American and the latter more Hebraic, and in that way improve the home life of the quarter. With the character of the University Settlement nearly everybody is familiar. It falls in line with Anglo-Saxon charitable institutions, forms classes, Improves the condition of the poor, and acts as an ethical agent. But though such institutions may do a great deal of good, they are yet too fragmentary and external, are too little a vital growth from the conditions, to supply the demand for a serious life which at the same time shall be American.

a successful broadway merchant.

But the Ghetto boy is making use of his heterogeneous opportunities with the greatest energy and ambition. The public schools are filled with little Jews; the night schools of the east side are practically used by no other race. City College, New York University, and Columbia University are graduating Russian Jews in numbers rapidly increasing. Many lawyers, indeed, children of patriarchal! Jews, have very large practices already, and some of them belong to solid firms on Wall Street; although as to business and financial matters they have not yet attained to the most spectacular height. Then there are innumerable boys' debating clubs, ethical a clubs, and literary clubs in the east side; altogether there is an excitement in ideas and an enthusiastic energy for acquiring knowledge which has an interesting analogy to the hopefulness and acquisitive desire of the early Renaissance. It is a mistake to think that the young Hebrew turns naturally to trade. He turns his energy to whatever offers the best opportunities for broader life and success. Other things besides business are open to him in this country, and he is improving his chance for the higher education as devotedly as he has improved his opportunities for success in business.

There are a small number of young Jews who have already attained a synthesis not lacking in the ideal. I know a young artist, a boy born in the Ghetto, who began his conscious American life with contempt for the old things, but who with growing culture has learned to perceive the beauty of the traditions and faith of his race. He puts into his paintings of the types of Hester Street an imaginative, almost religious, idealism, and his artistic sympathy seems to extend particularly to the old people. He is reconciled to the spirit of his father without ceasing to be an American. And there are many more.