Latest update: February 23rd, 2012
“Rabbi, did you ever think you would see this day?”
It was 1971, and the university official who asked this question was inviting the rabbi to the dedication of the kosher dining room in Stevenson Hall on the campus of Princeton University.
In light of the anti-Semitism that had prevailed at elite schools until the 1950s, the official was right. But the rabbi he invited was Rav Mordechai Pinchas Teitz, zt”l, who would indeed have imagined this moment could come.
Rabbi Teitz called America “golus [exile], but the best golus the Jewish nation has experienced.” He thought President Harry Truman, Senator Hubert Humphrey, and Governor Thomas Kean represented the best qualities of America: a commitment to fairness with a generosity of spirit.
True, these qualities had not always been evident in the Ivy League and Seven Sisters colleges.
Barnard College, for example, had been founded and supported by Annie Nathan Meyer, and later received large donations from Jacob Schiff, both of whom were Jewish. But when Virginia Gildersleeve became the head of Barnard in 1911, her spirit of anti-Semitism prevailed.
In 1916 Schiff gave half a million dollars for the construction of the main building, which was called Students’ Hall. In 1926, after Schiff’s death, the building was named Barnard Hall rather than for the donor. Annie Nathan Meyer protested the blatant anti-Semitism and the pain caused to the Schiff family, but Gildersleeve – who had the support of Columbia’s Nicholas Murray Butler in her approach – did not retreat.
The sole memorial of Schiff’s generosity is a marble plaque set in the floor of the Barnard Hall lobby; when I was a student there we referred to meeting in the lobby as meeting “on Jake,” but we did not know the story behind this.
Gildersleeve and Butler were also perturbed by the number of Jews enrolling in their schools, particularly those whose families had come from Eastern Europe and had excelled in high school here.
Before World War I, forty percent of Columbia’s students were Jewish, and Barnard in the 1920s was heading toward the same percentage. They agreed to stop basing admission on academic achievement and to instead consider interviews, letters of recommendation, and “geographic distribution” as criteria. The last phrase is a code name for non-Jews since Montana, Idaho, and similar locales could be counted on for fewer Jews than the East Coast. Hewitt Hall, a dormitory at Barnard, was built to enable students from distant parts of the country to live on campus.
The irony is that a number of the professors who made these schools renowned were Jewish, at least one of them born in Lithuania – the supposedly “uncultured” Eastern Europe – Meyer Schapiro, who made the department of art history a force in American culture.
Other Jewish notables in the ensuing decades included Isidor Rabi, who won the Nobel Prize in physics in 1944, Lionel Trilling in English literature, and Franz Boas at Barnard, who developed the fields of anthropology and linguistics.
Gildersleeve was so intent on favoring admission of women from rich Protestant families that she organized the Seven Sisters with Bryn Mawr, Mt. Holyoke, Radcliffe, Smith, Vassar, and Wellesley to promote her policy of excluding Jews. When she left the deanship in 1947, she lobbied against the establishment of a Jewish state in Palestine.
* * * * *
But change was coming. After World War II there was an increased sensitivity to the horrific consequences of anti-Semitism. Although other groups had not suddenly become philo-Semites, outright discrimination was becoming unacceptable. And the pioneers in Israel upended all the old stereotypes of Jews.
Day schools opened across the United States and Canada. In the middle of the nineteenth century Rabbi Samson Raphael Hirsch had initiated the model of a school with both Jewish and secular studies. Before World War II there were day schools in New York, Baltimore, Boston, Elizabeth, and a handful of other cities. In the postwar years tens of new schools were established. The law of unintended consequences operated; many of the teachers in these schools were European refugees who had managed to arrive in America after the war.
At the end of the 1950s and the beginning of the ‘60s a few graduates of yeshiva high schools were admitted into the top colleges. College administrators were nonplussed by the requirements of observant Jewish undergraduates. No exams on the Sabbath? Who ever heard of a holiday in May called “Shavuot”? Kosher food?
I recall that when I asked to defer a final that was scheduled for Shavuot, the registrar at Barnard said, “Miss Teitz, I’ve heard of your New Year; I’ve heard of your Day of Atonement; I think you’re making this holiday up.”
My sisters and I came to Barnard in the first place because of anti-Semitism. In a public high school in New Jersey, a teacher had said to a student, “I graduated from Barnard, but you will never be accepted there. You’re a rabbi’s daughter; your letter of rejection is guaranteed.” It was 1931, in an era when a Jewish student could not protest such a remark and such a policy. The rabbi’s daughter was my mother, who determined that if she had daughters they would attend Barnard.
About the Author: Dr. Rivkah Blau is the author of “Learn Torah, Love Torah, Live Torah,” a biography of Rav Mordechai Pinchas Teitz; the Hebrew translation is entitled “V’Samachta B’Chayekha."
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