The leaders of all groups of the community agree that something radical must be done to place Jewish education in Chicago on a solid footing. Even the radical Reformers agree that the so-called Jewish Sunday School alone is not the proper educational agency. The leaders of the Orthodox community, on the other hand, confess that the old-fashioned Talmud Torah is in many instances a waste of time and energy, and is not productive of results. The surroundings of the old-fashioned Talmud Torah are surely not conducive to implant in the heart of the child a great love for his people and his people's religion. Thousands of graduates of the old-fashioned Talmud Torah, when growing up to manhood, are obsessed with the idea that Judaism is only compatible with poverty, unsanitary conditions, old and antiquated methods of teaching, and so forth.

The real problem of modern Jewish education in America is the creation of a proper medium between the Sunday School and the old-fashioned Talmud Torah, and this medium is the modern Hebrew school, where sanitary conditions prevail, where the teachers are modern men and master their subjects, where Hebrew is taught as a living language, and religion is taught in a modern form. When the representatives of the Orthodox community will agree to a reform of the Talmud Torah, and the leaders of Reform will agree to a reform of the Sunday School system, and when both will agree that the modern Hebrew school should emerge as a synthesis of the two above-mentioned types of religious schools, then the foundation for the solution of the educational problem in Chicago will be laid. But as long as the Orthodox elements want to perpetuate the old-fashioned Talmud Torah with all its shortcomings, and the Reform element continues to cling to the Sunday School and identifies any other sort of Jewish education with Orthodoxy, there will never be an understanding between both elements. Neither must think of denominational and both must think of Jewish education, and we believe that both can come to an understanding as to the aim and scope of Jewish education when 3both will admit that Jewish education has not only a religious but a general human value as well. Only upon this assumption can harmony be established and an understanding reached.

There is no doubt in our mind as to the willingness of the representatives of very influential Orthodox leaders to admit that Jewish education must not be restricted to its religious aspect only, but we doubt whether the leaders of Reform are ready to go so far, for if they do, they give up part of their creed.....

When the leaders of the United Jewish Charities discuss Jewish education, they must not only have the Orthodox element in mind for the children of non-Orthodox parents are just as entitled to a decent Jewish education as the Orthodox children. Unfortunately, the leaders of the Charities discuss Jewish education as if it were of concern to the Orthodox element only. Assuming for a moment that they are right, the leaders of the Orthodox community might ask them: Why 4should you, Reform representatives, try to dictate to us our educational policies and why should you be concerned with the problem of Jewish education at all? The leaders of the Charities could not answer this question.

We are strongly of the opinion that before an agreement between both parties could be reached, both must make concessions. Both must admit the errors of the past and embark upon a new policy altogether. The aim and object of this new policy must be the establishment of the modern Hebrew school, and the Reformers must recognize this school as the only medium of Jewish education in Chicago.

Unless this be done, we can foresee trouble and strife in the community.