Describing the antagonism between the American and the Jewish tendencies, he continues with this reference to the effect of “Americanism” on Jewish modes of worship: “On the platform officiate a cantor and a preacher, who turn their backs to the ark and address themselves to their congregation. The tallith and similar externals are un-American, and have consequently been sacrificed. The ‘American’ worships with bare head; therefore the American of Jewish persuasion must also doff his headgear when at worship. Hebrew, an Oriental language, is not an American tongue. The American prays in English, which all understand, and accordingly the American of Jewish faith has Anglicized his ritual. Such a ritual is not susceptible of being chanted with traditional Jewish Chazzanuth, and the music of the temple has therefore been brought up to date by the introduction of an organ, sacred music borrowed from non-Jewish neighbors, and mixed choirs in which non-Jewish singers are almost the rule * * * The Jewish Sabbath is out of keeping with the environment, and the only way in which it seemed to be possible to save it was by celebrating it with a Friday evening temple service after supper, and resting, and sometimes also attending temple on Sunday.” It is not difficult to detect underneath these words the tone of criticism for such “Americanization.” It is a criticism which is fully justified by conditions. And it must be remembered that it was not uttered by a “kaftan-clad, old-fashioned Jew,” but by a learned rabbi with a magnificent temple on Central Park west, a man whom our government has seen fit to honor. But that is not all that Dr. de Sola Pool objects to. Nor does he mince words in making his objection known: “If so far, Reform has avoided the logical end of the process and has stopped short of identifying itself with Christianity, it has Americanized Judaism by dropping the elements that are characteristically Jewish and un-American, and has thereby created an almost non-sectarian Judaism housed in an almost non-sectarian Temple.” It will be noticed that the learned doctor uses the word “American” as one accustomed to quite another atmosphere. A further illustration is found in this: “Neglect of the un-American dietary laws is usually the first step that the Americanizing Jew takes in asserting his Americanism.” The “un-American dietary laws” are, of course, the Jewish dietary laws. But if any Gentile writer had so referred to them, he would have been abused as a hostile witness. It is very curious indeed to read the long list of complaints against modern conditions in their power to bring about the “decay of Judaism.” The ghetto, which makes for separateness, is frequently heralded as the true safeguard of Judaism. Intercourse with the world is dangerous. “Americanizing” influences are distrusted.