The New York herald., 1871-02-19
Interview The Secnnd.


The reporter or the HERALD next bent his steps
toward tie residence OF the Rev. Dr. Vilaver, the
Rabbi teacher OF B'nai Jeshurun Synagogue In
Thirtyfourth street, one of the most important
sstent ana influential OF the conservative congrega-
tions. DR.. Vidaver has high reputation as a
scholar and, though born in Prussia speaks English
with remarkable nuency, purity and elegance. Per-
haps this Is accounted for by the fact that alter
completing his studies in Berlin, he spent several
years at Ednburg; indeed, some OF his congrega-
ton laughingly assert that he has marked Scotch
accent. He is constant contributor to little
paper, published in Hebrew, at Llnd, In Prussia
which circulates among Jewish scholars the wide
world over ana which maintains high literary
reputation.
Alter little preliminary chat about the B'nai
Jeshurun Synagogue, which, with the exception or
the Shearith Israel is the Oldest in the city land
formerly known the Elm street synagogue), the
reporter began:-
"Your congregation are, l suppose, fairy classed
AMONG THE CONSERVATIVES, DocToRw
"Yes, most certainly. We are not extremists,
however. Within the last couple Of years several
changes have been introduced into the Ritual with
the view OF making 1t more consistent, orderly and
integlble For instance, the Pyutm, number of
prayers which were introduced into the Ritual only
few hundred years ago, and certain practices which
not OF very ancient date, were cast aside as
excrescences upon pure Judaism. We wish TO be
rigidly orthodox Now many Of the so-called
extreme orthodox congregations persevere IN
practices ana in the use Of prayers which, like
those have referred 70, are undoubtedly, OF late
and doubtful origin. We return TO the
PURE JUDAISM OF EARLY TINES.
and to that we intend to cling TO the last
.'You oppose innovation whether 1t be in the
shape OF nineteenth century reform or the usages
that have been ioisted upon Judaism during the
dark ages ~
.sPrecIsey; and therefore we are at difference
with both the so-calied extreme orthodox and the
reform parties. Polish Jew would perhaps look
upon us as a very reforming congregation indeed
In our synagogues the
LADIES ARE KEPT
IN gallery separate from the congregation because
believe the separation OF sexes is useful, and is
besides, established law. But in Poland the
ladies have 10 enter the temple by a separate
entrance, and they have separate room,
arranged that man can possibly see them.
Pole would think our gallery system an unpardon-
able evasion of the law.n
"What do you look upon as
THE GRAND DIFFERENCES
tnat map you OF from the reform scno0i?"
We'll we s eeeye % IN MT the glenary inspiration OF Of the
Bible, we believe In the binding force OF the tradi-
tional law-that is the Talmud. Many passages OF
lapse or time, and but for the preserved interpreta-
tion Of them in the precious pages Of the Talnud
we should be lii the dark as TO their meaning"
'But you do not believe III the plenary inspiration
ofthe Ialmud do you2
.No;
was written ony by men. But the men who wrote
IL dld not announce truths: they SIMPLY liked I'M
perishaby their meaning and their consequences
NOW surely, the rabDis who wrote the Talmud
must have had better opportunities than our re-
formers OF the present day to discover the real pur
port and intention OF revelations Then, there
many things, which the Bible lays down binding,
but about which II does not give full infor-
nation-many ceremonies IN the ritual and
observances in social lie. But for the TalInud we
should not know how TO keep The precepts ol the
Bibe.n
1.-THE reformers, however, dissent altogether from
the idea Of penary inspiration even of Inc Bible ~
sleS and they only believe In what
TO consider the essential dogmas OF Judaism They
say we ought not to pay so much attention 10 the
letter OF the law TO It's spirit that ought to
get at the Idea OF the legislator and construe his
words by that That may be true, In sense; but
the
ORTHODOX JEW
sees no necessity to give W the usages OF his