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Published by The Jewish Outlook Publishing Co. omce: 622 E. and C. Building, P. O. Box 723. DENVER, COLORADO. TWO DOLLARS PERYEAR Single Copies of This Issue, Five Cents NOTICE TO SUBSCRIBERS AND AD VERTISERS: Make all checks and money orders payable to the Jewish Outlook Pub lishing Company, Box 723. Entered at the Denver Postofßce as Second Class Mall. AUGUST 10, 1906. JEWISH CALENDAR. 5666—1906. Hnndav Jan 7 Fast of Tebet. Saturday Jan. 27 New Moon Sli vat. |Sn -Mon , Feb. 25-26 . New Moon Adar. Saturday Mar 10..... Fust of Esther. Sat (Observed on previous Thursday.) Sun.-Mon., Mar. 11-12. Purim. Tuesday March 27 New Moon Nissan. Tuesday Apr 10 Ist Day of Passover. Wed-Th. Apr. 25-20.. Rosli-Chodesli. lOmer.) Sunday May 13 Lag-B'Onier (33d day of Friday ’ May 25 New Moon Sivan. - Wednesday. May 30... Ist Day of Pentecost. Sat.-Sun., Jun. 23-24.. New Moon lammuz. Tuesday. July 10 Fast of Tammuz. Monday, July 23 New Moon Av. Tuesday July 31 Fast of Av. Tue -Wed., Aug. 21-23. New Moon Ellul. Thursday, Sept. 20 New Year (5067). EDITORIAL If any proof were needed that a central organization, a Jewish church or synod A Jewish Church would be a calamity for Judaism, be cause it would arrest its progress and development, the following will prove it. It is a well known fact that since Na poleon Bonaparte’s call of a Sanhedrin Judaism in France became a so-called state church. Its affairs were admin istered by a Jewish consistory, with a chief rabbi or grand rabbin at its head. The French synagogue and other Jewish institutions were, if not maintained, at least, supported by the state. France be ing officially a Roman Catholic country, the Jewish church there in all her out ward appearance and form aped Roman Catholicism. Grand Rabbins Isidor and Zadoe Kahn, especially on Yom Kippur, were arrayed like Roman Catholic bish ops. The style of the sermons and “al locutions” bore the earmarks of Roman Catholic sermons. No wonder that Reform Judaism could gain no foothold in France, for “ wie es sich christelt, so juedelt’s sich.” THE JEWISH OUTLOOK The result of this state of affairs was of course sad and deplorable in the ex treme. Official orthodoxy reigned su preme in the synagogue. But outside of the synagogue atheism, hostility to re ligion and at best utter indifference to Judaism became the rule and fashion. The synagogue was and is attended twice a year, on Kush Ilashana and 5 om Kippur. Intermarriages between Jews and Christians were rampant, and the offspring of these marriages, with few exceptions, is lost to Judaism, in most cases swelling the ranks of Catholicism. The young generation of educated Jews, naturally repelled by orthodoxy, is non- Christian. but devoid of every interest in Judaism. It is hoped that the separation of church and state will inaugurate a change for the better. But it will take a long time and herculean labors to bring new life into the dead bones and to gal vanize the corpse. That it will be uphill work is proven by the following fact. At a conference of rabbis in Prance, re cently held in Paris, a new organization to take the place of the former Jewish hieracrchy was formed. Rabbi Louis Levy of Dijon, a man of liberal, ad vanced ideas, proposed that the pre amble to the constitution should declare in favor of a harmonization of Judaism with the urgent demands and require ments of modern times. This is cer tainly a very modest proposition. Gei ger, in the prospectus of his “Zeitschrift fuer Juedisehe Theologie,” as far back as 1835, seven decades ago, advocated this principle. But the rabbis of France in 1906 could not rise to such heights, and rejected the proposition. Our sages sav: “Dor liamidbor en lohem chelek le olam Habba:” the generation which lived forty years in the wilderness could not enter the Promised Land. Rabbis bred and reared under the baneful influ ence of a Jewish hierarchy and church can not appreciate the blessings of an un fettered, untrammeled, free liberal, en lightened and progressive Reform Juda ism. Discite moniti, may those who in this country always harp on the so-called an archy prevailing within the Judaism of America and the necessity of some cen tral power as a check to these chaotic conditions, learn a lesson from Prance, and England, too. In France, for almost a century, a Jewish consistory held full sway, and what did it produce? An archy and chaos of the worst kind com pared to which Judaism in America is in a most flourishing condition. We with all our anarchy have a live, active, pro gressive Judaism. To be sure, we have our controversies and polemics, but this is the best sign of life. Judaism in France, England and Holland, however, may be free from so-called anarchy, but it is either dead or dying. The more we hear of conditions regarding Ju daism in Europe the European Judaism more we must come to the conclusion that “Wir wilden sind doch bessere Men schen.” From a Jewish paper in Italy, the “Vessilo,” we gather the following by no means edifying facts: At Modena, an old, celebrated con gregation, the two synagogues are very poorly attended on Sabbath and only a small fraction of children take advan tage of religious instruction. At Reggio there exists no religious school, and on a Sabbath morning there were just three persons present at divine service. In Forma the synagogue was closed on the Sabbath, because the sexton had gone on a summer vacation. It would be of little consequence were such cases limited to the three Italian congregations just mentioned. But it is the same in Rome, Florence, Milan, Fe rara, Naples. It is the same in propor tion in Vienna, Paris, London, Prague, Budapesth, Amsterdam. Rotterdam—in faet, in most European cities. And why? Because on the Sabbath the Jews can be found in their stores, offices, factories and business places and workshops, lienee they can not at the same time be in the synagogues. Now, in all these places Reform Judaism is out of ques tion. and therefore can not be made a scapegoat for the shameful religious con ditions. The worst feature of this dis graceful state of affairs in so-called or thodox congregations is the lack of relig ious schools, and the very slim atten dance at these schools where they do ex ist. In Europe—and we speak from ex perience—the religious schools connected with the congregations arc seldom at tended by children of the rich. If such are the fruits of orthodoxy, the sooner the tree is uprooted the better for Juda ism. EMANUEL SCHREIBER. Temple Emanuel Must Be Enlarged At the monthly meeting of the trustees of Temple Emanuel of Denver, which was held last Sunday, the fact was brought to the notice of the board that the seating capacity of the Temple is entirely inadequate to the growing mem bership of the congregation. It was a. surprise to the trustees that only twenty pews in the large auditorium were va cant, and these will he more than ap plied for before the Holy Days. Plans for overcoming the limited seating ca pacity of the congregation were inform ally discussed. The unaffiliated will do well to make application for membership to the congregation as early as possible, as no seats will be rented to residents of Denver for the holidays.