This paper on "Zionism and Liberal Judaism" was read before the Cambridge branch of the Anglo-Jewish Association on January 30, 1911, and before the London University Zionist Society on February 26, 1911. It was originally intended to form one of a series of connected studies on the national and international aspects of Judaism. Its author is a well known conservative rabbi of London. He was born at Newcastle-on-Tyne, England, in 1872, and was educated at Jews' College.
THERE are two tendencies in human nature which can be traced in varied relations and aspects of life in religion, in politics, in literature, and in art. On the other hand, there is the settled disposition to maintain the old order or the status quo, in stern resistance of all change; and, on the other hand, there is the throbbing impulse to create a new world in the endeavour to harmonise ideals with facts, or to make facts reflect ideals. We may describe these two attributes of mind by the general terms, Conservatsm and Liberalism.
These two views of faith and life are both inevitable consequences of the complex character of the human soul, and are necessary conditions of existence and intelligence and activity. Rigid Conservatism would result in inanition, sterility, and death. Unchecked Liberalism would lead to revolution, disaster, and destruction. The free interplay of both forces in action and reaction is needed to keep the world healthy and to save it on the one hand from stagnation, and on the other from chaos.
Conservatism and Liberalism are therefore not irreconcilable opposites. They do not necessarily and ultimately exclude each other absolutely. They complement rather than contradict each other. The pendulum must swing from side to side within a definite space of movement if the hands of the clock are to point the hour with regularity and accuracy, but the clock will go wrong or stop altogether if the pendulum swings too far or not far enough, too
violently or too sowly in either dirrection. Liberalism would force the pace. Conservatism woud slacken the pace, and the mean rate of progress is obtained by the resultant balance between the two. Therefore it sometimes happens that Liberals propose measures and Conservatives later adopt them as their own policy and pass them into law. Such a course of conduct need not provoke the venomous comment of the cynic. It is simply the natural product of a sane and active rivalry of ideas, indicative of the real life of the organism, nation, or religion.
With these preliminary observances of a general character, I am now in a better position to come to closer quarters with the subject of my paper, "Zionism and Liberal Judaism." I use the terms "Conservative Judaism" and "Liberal Judaism" to mark the two characteristic tendencies in human nature, which I have already explained, in as far as they are reflected in the sphere of the religion of Judaism. I should also like to add that I am dealing with the broader aspects of Conservative Judaism and Liberal Judaism, and not with their particular manifestations in England. It is quite possible to be a staunch adherent of the cause of Conservative Judaism, and yet be wanting in sympathy with the special expression and representation of Orthodoxy in England. It is quite consistent to be an enthusiastic advocate of the cause of Liberal Judaism, and yet be a stern critic and implacable opponent of the special programme and work of Reform in England. Life is not grim logic, and we have always to reckon with curious cross-