Britain's Chief Rabbis were attempting to respond to the new religious climate, and deployed a variety of tactics to achieve their aims. This book presents a radical new interpretation of Britain's Chief Rabbis from Nathan Adler to Immanuel Jakobovits. It examines the theologies of the Chief Rabbis and seeks to reveal and explain their impact on the religious life of Anglo-Jewry. The book begins with the study of Nathan Marcus Adler, Chief Rabbi from 1845, and it then explores how in 1880 Hermann Adler became Delegate Chief Rabbi on his father's semi-retirement to Brighton. In the pre-modern era, and for a while after, rabbis saw themselves and were seen as the heirs of the rabbinic tradition, whose role first and foremost was to rule on matters of religious law. The book argues that the Chief Rabbis' response to modernity should be viewed in the context of Jewish religious responses that emerged following the Enlightenment and Emancipation. It sketches out a possible typology of those responses, so that Chief Rabbis can be placed in that context. Chief Rabbis were members of the acknowledgement school, which contained a number of different theological currents: romantic, scientific, aesthetic and nostalgic. Hermann Adler was the Chief Rabbi during his time, and his religious policies were to a great extent motivated by his religious ideas. Joseph Herman Hertz's theology placed him in the traditional group within the acknowledgement school, although he was influenced by its scientific, romantic and aesthetic branches.
From the Second World War to the
in this book of the Chief Rabbis’ thought and
policies from 1880 until 1945 enables us now to consider developments after that date in their proper context. Scholars have argued that
there was a signiﬁcant shift in the religious character of Anglo-Jewry
between 1945 and about 1970, and we can examine whether that was
indeed the case. The most signiﬁcant event in Anglo-Jewishreligioushistory in that period was the Jacobs Affair. It is around that controversy that most discussion is based, and I therefore
more signiﬁcantly because Hertz’s religious policies were very important in shaping Anglo-Jewishreligioushistory, and, as we shall see,
Hertz’s religious thought was the greatest factor in determining the way
in which he led his community.
I argue that, like Adler before him, Hertz was a member of the group
of traditionalists who wished to acknowledge what they considered to
be the valuable aspects of modernity. Although Hertz was part of the
scientiﬁc branch, he was also inﬂuenced by Hirsch – a position which
Meirovich regards as impossible, but as others