No religion can show such a fine relationship between the spiritual and the physical as the Jewish. The rabbinate is not a business or profession, in the ordinary sense of the word. In its classical tradition, it assumes a spiritual and moral leadership. Its duties are not in politics or in dictation, but solely in learning, teaching others, and directing the community in the spirit of the Torah.

This idealistic task of the rabbinate makes it impossible for it to be a business, or that people should regard it as a laborer regards a white-collar worker, or as the business man regards his bookkeeper.

The rules of the Torah definitely regulate the relations between congregation and rabbi. According to its law, a rabbi may not be discharged. The community 2doing so acts against Jewish law, and must therefore lose the esteem and respect necessary to the group. They have the right to make inquiries about the man they wish to make their rabbi, investigating his academic qualifications and personal character before issuing a rabbinical license, but afterwards, he cannot be discharged. When differences occur between the rabbi and his congregation, both parties have to appeal to a judge of the law (Torah).

But when a rabbi fulfills his duties for a period of twenty years, without disqualifying himself in any way, there is certainly no reason for dismissing him. Thus, they not only act in disregard of Jewish law, but also against decency, humanity, and Jewish respect of the rabbinate. This would be considered scandalous, directing their action not only against the individual, the rabbi, but against the entire institution of the rabbinate, Jewish law, and all customs of our people. The religious life of our people would not be normal if estranged to such a degree from our customs, 3as treating a rabbi as if he were an operator or bookkeeper, to be fired when one pleased.

We formulated the above thoughts when the scandalous actions of the Auhol Yakov Anshe Kovnah, a small but old congregation in Chicago, suddenly desired to do away with its rabbi after more than twenty years of service. If the rabbi had been a proper person capable of rendering his services for that length of time, we cannot see why he is unfit to continue to grace this position. In Jewish congregations, it is a point of pride to be able to indicate that their rabbi has aged with his rabbinate: a man who sets standards for the young. The Anshe Kovna Shul apparently wishes to create other or new Jewish customs, or, perhaps, they are such ignoramuses that they do not know our laws, or, just rough young fellows without respect for Jewish customs.

In the question of discharging a rabbi, we are not dealing with money. He 4may not even receive a fee, or get but a very small one. He may be rich or poor, but if he is a rabbi, he must not be dismissed. This is demanded in respect for the Torah and its representative. Not only are we not to dismiss a rabbi if the majority is against him, but even if every member is so inclined. Only when the congregation has grave doubts as to whether the rabbi may officiate in this capacity, then both parties must appear before a judge of the law (Torah) and accept his decision.

If this congregation would stop to consider all such previous cases that came before the Jewish judge, they would find that such judgments usually favor the rabbi, and that the community, which did not abide by the decision, was unable afterwards to get a rabbi. No honest rabbi will accept the position in a congregation committing such folly. If the Anshe Kovna Shul succeeds in discharging him, they may not expect another, one who bears the title of rabbi, to accept that office with them.

We repeat, it is not the question of the individual, or of a single congregation, 5but of the position of the rabbinate as an institution, which, weak as it is, is now threatened with destruction by the Anshe Kovna Shul, against the wishes of the congregation's president. They thereby set a bad example and precedent.

Rabbis and representatives of other synagogues in Chicago, who still possess some respect for the rabbinical institution, and who understand the significance this institution has for our entire folk life, must summon all their strength and not permit such atrocity against Jewish law and justice.

We can only warn these people not to take the steps that they contemplate taking. They will find no roses strewn along their path, nor will they find respect either. Everyone will oppose them, condemning their actions. Then we may ask: "will this small congregation be able to exist?" Such a group, treating its rabbi in this fashion, has no right to exist and must vanish completely.