Syrian Jews - Migration, History, & Facts

From a geographical point, the Syrian-Jewish community remains confined to Brooklyn, with a population of about seventy-five thousand inhabitants. Since their population is still growing, it is only realistic to assert that the community’s boundaries are not limited to the region. The group engages in entrepreneurial activities that advocate for self-centeredness. As such, the group boasts of a source of wealth that surpasses the majority of their American counterparts. Scholars have presented different thoughts and beliefs about Jews from non-western countries. However, little is known about the Jews that immigrated to the United States in the 1800s. Even those who talk about such a group fail to mention the various cultures that characterized the group in question. Syrian-Jews are no exception; while history records the process of their migration, few ever explain the multiple norms and beliefs that made the group survive. Moving from the Ottoman Empire to become a minority in another nation was not easy. 1 Indeed, different factors had to be in place to ensure their survival. 

Argument 

Different scholars assert that the Syrian-Jewish group settled naturally in the United States. The 1860s was a time marred by racial prejudice with different societies and communities being affected with the vice save for the American natives. Like any other scenario, settling in a new nation and using the resources of that particular region or place to advance oneself often ends up brewing animosity, especially with the original inhabitants. Indeed, prejudice and racial affiliation force different groups of people to fail to acknowledge individuals for who they are and instead ascribe roles as per the existing beliefs. Those against the Syrian-Jewish group note that other groups did not have the same advantage, which was accorded to the Syrian-Jews. At the time, resources were limited, and chaos was rampant. The fact that the group was able to stay together and retain its identity up to the present day was due to the political environment that favored them. This argument is justified as everyone is entitled to their opinion. 2 

Counter Argument 

Background 

In the 1890s stretching into the early 1900s, the Syrian-Jews steadily found their way into America. By the onset of 1913, the population of Arab-speaking Jews became new dwellers of New York with the majority coming from Aleppo. Ironically, the Syrian-Jews had been minorities in Syria. In the United States, they still retained their minority status, a condition that historians term as “twice minority,” which was not surprising considering the group came from “poly-ethnic and polyglot” empires including the Ottoman Empire. 3 In essence, the Syrian-Jews were not exempt from the prejudice and bigotry that other groups, including the Syrian Christians, Easter European Jews, and Italian Catholics faced. Many Americans considered the groups either inferior or non-white, which laid the ground for social discrimination. For example, Jacob Riis, the vaunted muckraker employed derogatory terms, including biased name-callings, such as “Jew town” and “Street Arab” or the “Chaldean group.” Progressive scholars were not exempted from the racial ascription with Peter Roberts in his theory on race, which ended up lumping Jews together with Syrians as the Chaldean group. Dealing with a native population that thought they were fungible, both Jews and Christians lived on a similar lane in New York. 4 

When and Why Did They Immigrate 

Like other immigrants, Syrian-Jews were running away in search for peace, security, and a conducive environment for them to conduct their businesses. However, the majority were running away from compulsory military service as demanded by the Ottoman Empire. Besides, being merchants, they were seeking better economic opportunities. To this end, their arrival in 1908 marked their entry into the United States. As stated, the majority of the Jews were from Aleppo and Damascus. The immigration, therefore, put them on a different continent that resulted in their evolution and growth. In the beginning, Jewish children went to regular schools where they interacted and made friends with other children who were considered Gentiles. 5 As such, the population risked getting assimilated, which was the case until the creation of an invisible wall that limited the movement and activities of those around the group. The invocation of the Edict marked a changed social system. 

The Edict or Takkanah 

When societies shift to other nations or regions, they often attempt to hold onto their identity. However, rarely do such communities succeed. Instead, two to three years is the maximum time such communities take to uphold their values and identity before being assimilated. However, the Syrian-Jewish group was an exception; in the onset of the twentieth century, different American educational policies reinforced the need to assimilate, a term called “Americanizing” the immigrants into what they considered an ideal melting pot. 6 Nonetheless, the Jews of New York took measures in an effort of ensuring they retained their identity including their ethnic, cultural, and religious beliefs. As such, in 1935, a rabbinical edict or takkanah was issued and signed by different rabbinical heads. The declaration of the proclamation was one that, “Syrian-Jews could not marry non-Jews or those who had converted to Judaism with the sole intention of marriage. Since its passing, the reaffirmation of the proclamation has been revised and reformed in subsequent years including 1946, 1972, 1984 and 2006. 7 

Additionally, with time, the reinforcement of the edict took place with an emphasis on forbidding Syrian-Jewish from marrying any Judaism convert regardless of whether the convert held confirmation from other Orthodox rabbis. Not only was the intermarriage with the Syrian-Jewish group minimal, but also, the interaction with other groups was at a meager rate. Different immigrants have lost their ethnic identities over the years with each passing generation. In contrast, the Syrian-Jews have strengthened their characteristics both in ethnicity and religion. Indeed, the present Syrian-Jews society in America is more cohesive than the past communities, such that, their beliefs and stands are more radicalized. While the Syrian-Jews identify and trace their migration identity to Aleppo and Damascus, the rest of the Jews including those of Lebanese and Egyptian descent ascribe their descent as assimilated Syrian-Jews. From generation to generation, each party has a hand in ensuring they benefit and grow the previous generation. 8 Hence, the elders are responsible for socializing the young into a strict social system, which does not acknowledge outsiders. 

Keeping together a group or society often comes with challenges, and most people fail to sustain their beliefs. However, the Syrian-Jews have put in place a combination of both negative and positive aspects to promote loyalty and adherence to the group's beliefs. Those who fail to adhere to the set rules, regardless of their position in the society, are excommunicated. In essence, dealing with outsiders is tantamount to a crime that warrants being kicked out of the community. Besides, any act of women getting married to “outsiders” warrants excommunication. However, such women could come back and be accepted in the community. Sadly, their children and husbands are not allowed into the community regardless of any happenings. A good illustration of this phenomenon is in the quote, “Never accept a convert or a child born of a convert,” Kassin told me by phone, summarizing the message. “Push them away with strong hands from our community. Why? Because we don’t want gentile characteristics”. 9 As such, the group survives by eliminating and pushing the children away from the community. Such thoughts and beliefs are in direct contrast to the biblical teachings practiced in the past. Although the Old Testament warned against interacting with Gentiles, the coming of Jesus set a platform upon which Jews would spread the message to Gentiles. 

Nonetheless, the scripture policy is only half of the issue. For outsiders who intend or wish to marry from the Syrian-Jewish group, they have to present proof of their genealogy that goes to at least three generations. Besides, their proof ought to be attested by a rabbi who is bona fide. As a result, the majority of American Jews are disqualified from seeking and marrying from the Syrian-Jewish group. Ironically, children in the community have to pay for the sins of their parents, and to make it worse, going back up to three to four generation limits the group as only a few people can pass the given criteria. As such, the Edict’s force is lasting with children having to pay for their parent’s mistakes without their consent or knowledge. While some people view the practice as racist, which eliminates the surrounding society, the Syrian-Jews perceive the act as the only way of ensuring they stay ahead in terms of both wealth and genealogy . 10 

However, the process used in promoting such values are not limited to contrary directives alone. Those obedient to the shared beliefs receive better treatment while those who fail to adhere to the expectations of the society get discrimination leveled against them. Those who stay get rewards, and as per the norms of the community, business starts by circulating within the community, and only ventures outside when the resources needed are absent from within. As such, getting the required help and promoting the ideas of growth and union comes with advantageous incentives, both monetary and social. Once some Syrian-Jews leave the group, they are allowed to get back to the society if they can leave the possessions they gained from the Gentiles. The outside world is harsh, and once the runaways realize the harshness, they resolve to go back where they are welcomed and asked to repent. 11 

Additionally, the enclave is the most beautiful and generous place to live. According to insider information, the annual spending by the community exceeds $100 million. The offered services include preconception up to postmortem, which is a way of ensuring everyone is covered. Moreover, those with good standing in the society could go as far as getting parochial education and summer camps for their children coupled with free access to ritual baths and grand use of the recreational activities. The models thus come as blackmail in the form of rewards for those who stay within the community. Without concrete information on what the issue should be like, people are left to do nothing but speculate on how the outside world works. With the availed pleasures, the society members, especially the women and children, have their eyes closed from the world leading to the belief that the community’s culture is the best. Without racial and ethnic bias, knowing that other people exist apart from oneself helps promote the view of what society ought to be like, which also sets a scale upon which approved behavior is determined. 12 

Syrian-Jewish Education 

As discussed above, the Syrian-Jewish community took their children to school like other communities. However, the interactions promoted ideas of union with children falling in love with the Gentiles, which resulted in the Edict. Upon the entry of the Edict, the community was and is still responsible for educating their children. However, the socialization process promoted the ideas of materialism instead of intellectual knowledge. Indeed, when compared to the Ashkenazi Jews, the Syrian-Jews valued material possession above everything. As such, they treated secular education with suspicion in the belief that it promoted secular beliefs and thoughts that would ruin the society. As such, no longer does the group regard education as the most critical aspect. Instead, their focus is on making money. The ones who attend school and finish by attaining a university certificate are often asked what they intend to achieve with such a degree, which tells a lot about the perception they hold concerning the education process. 13 The belief is that as long one understands the intricacies involved in carrying out a business, they are well off. Hence, they can go ahead to study and understand the business environment. 

Women’s Role 

The immigration into the United States did not alter the treatment of women in the Syrian-Jewish society. Instead, it reinforced the beliefs and norms where women were inferior to men. As discussed, the Syrian-Jews came to the United States in the 1900s, a time when feministic views were taking over the world. The first wave, second wave, and third wave of feminist interventions marked the transition of the society into one that could give women their rightful positions and promote equality. Nonetheless, the women in the Jewish community were left behind in the melee. To this end, it was ironical for such women to stand up for themselves. In particular, Syrian-Jews females were expected to confine themselves to the home and be responsible for rearing children. 14 The socialization process, therefore, made sure women remained servants to their male counterparts and with time, women believed and advocated for the same belief. Moreover, the risk of getting excommunicated from the community was too much for the women to stand up for themselves. In this regard, these factors only limited the scope of what the women could accomplish. Ironically, considering the massive wealth gained by the Syrian-Jews, one wonders how advanced they would be if the patriarchal system allowed women to support the men in their roles. 15 

Syrian-Jewish Culture 

According to sociological scholars, human beings are social creatures in that they will group into what they consider as communities as they endeavor to survive. In the process of living together, such people form bonds, beliefs, and common habits that dictate their way of living. All human behavior is derived from different cultures, and it is the responsibility of the older generation to teach and guide the younger generation to follow the same beliefs and directives advanced by their society. The Syrian-Jewish group is no different. While the Syrian-Jews migrated from their country with the intention of going back, they carried with them different cultural beliefs, which set them apart from the general population. As stated above, a society that intends to stay true to its origins and roots must understand the factors that make them special. With regards to the Syrian-Jews, such factors include; 

Liturgy 

The High Holy Days utilized an old Aleppo prayer book that was published in 1527 with a second edition existing and covering from 1560 to the present. The prayer bookmarks the liturgy. The one employed in the present world utilizes the Oriental-Sephardic texts. The essence of the liturgy is to the Syrian-Jews to their creator. Being believers of the Christian God, they believed that living a life as prescribed through the Old Testament is the best way for them to achieve and promote the biblical beliefs. As such, confining themselves to simple beliefs that do not recognize other people from other societies worked to ensure the group stayed unified and focused to their gods. The constancy in the prayer sessions is presented in the various synagogues throughout the United States. However, even in the presence of such beliefs, the Syrian-Jewish community still does not completely assimilate with other Jewish groups in the belief that they are tainted. As per rabbi’s assertion, the only reason the Syrian-Jews are thriving and expanding in different aspects is due to the group’s ability to assimilate and promote values and beliefs that are self-centered. 16 

Pizmonim 

Like other societies, songs are a way for the groups to celebrate and praise their God. The different repertoire of musical hymns is often sung on various occasions including social and ceremonial moments, for example, weddings and the bar mitzvahs. Additionally, during prayers, especially those of Shabbat and holidays, the songs can be heard throughout different departments. The songs are not an easy social construction; preferably, they hinge upon a particular standard where deviation risks one getting excommunicated from the church. The Shir uShbaha Hallel veZimrah is the certified base book for which the pizmonium are constructed. Upon the construction of a hymn, it has to be studied and certified by the Sephardic Heritage Foundation where the classification of the hymns becomes a reality. Specific classes exist, and unless the foundation approves the songs, it is impossible for them to reach the public. Time is an enemy to different materials hence the loss of many pizmonims is becoming a reality forcing the foundation to try and save as many as possible. The group thus ended up building a website specifically for the group’s songs with an emphasis on the various factors being guiding principles. Through the websites, believers access the songs and link them to their life processes. 17 

Baqashot 

Customarily, it was mandatory for the Syrian-Jews to sing petitionary hymns on the Shabbat mornings. The full version of the corpus is sung with the conclusion being Adon Olam and Kaddish. This is a practice that is present in Jerusalem as well as among the Syrian-Jews in New York. 18 

By combining the baqashot, pizmonim, and liturgy, the group manages to hold on to the values and beliefs that call and advocate for the well-being of the society. With all these values in place coupled with the imposition of the Edict, it becomes almost impossible for the immigrants to stray from the values and beliefs they took from their country. In addition, by enclosing their culture and beliefs to the enclave, the group made sure outsiders did not have access to the secrets and proposals utilized and promoted in the community. 19 

Run-Aways 

Over the past decades, leadership and ruling system presented a concept that too much pressure forces governments to self-destruct. Indeed, people become rebellious when faced with too much opposition. As such, while it is right to keep a tight grip upon those being ruled, giving them freedom is a good way of ensuring they keep up with the demands of the system. Additionally, instead of ruling by using terror, it is better to consider loyalty as a reason for the leadership. Terror-related leadership was a trait used by Machiavelli due to the harsh nature of the social, political, and economic position held by society. However, the Syrian-Jews do not have to employ such measures as witnessed in the different records by those members who ran away from the group. 20 

According to those who escaped the group, the cultural system is not meant for freedom. Rather, it is one that promotes beliefs and values of submission. For example, women have little to no rights at all, and their submission to their male counterparts is absolute. The society also believes that women are only present to be seen and nothing more is to be expected from them. With the advent of feminism, women have rights and beliefs, and they can go to court or come up with arguments that promote and develop their position in society. However, the Syrian-Jewish community is made up of the rabbi leaders, who are the decision makers of whatever happens in the society. The manual with which the Rabbis operate upon is one that is set in stone. To this end, there is no hope that a woman would receive a different opinion from one that is already in existence. Although different parties in an issue are considered, such differences are insignificant, especially where it concerns women. 

At a young age, children believe in making their own decisions and venturing out into different parts of society. However, the environment promoted in the Syrian-Jewish community is one of confinement where children eat at a specific restaurant, go to a particular school, and associate with specific people. Such norms and beliefs are proper for as long as the children do not meet people from other societies with different beliefs. Those who go out and meet such people get a different view of what society is all about. While the Syrian-Jewish community is materialistic, other social groups have other beliefs promoting and developing their craft in line with the changing educational system. Once Syrian-Jewish children taste freedom in the outside world, going back to what they initially believed becomes a problem. Not only is the outside world crafty, but it is also alluring and challenging. Indeed, this aspect becomes appealing particularly to those who have never been there. The majority of the people who run away from the system are those who witnessed the world from a young age. Living with that exposure motivated them to look for alternatives and speculations on how they could attain their freedom instead of staying confined to the group's beliefs. 21 

Like all animals, human beings desire freedom from whichever chains they may be restricted to. Working hard and fighting for such beliefs makes people yearn and promote development in the society. However, when people are limited to a particular invisible wall that does not let in or out other parties, they slowly lose meaning for their existence. Making money is the Syrian-Jewish way of life, which is also a materialistic belief. In contrast, the outside world recognizes other factors that differ from such a belief. 22 

Ongoing Inquiry 

The world is inquisitive about how the Syrian-Jews amassed so much wealth. However, due to the secretive nature of the enclave, the group rarely discloses its secrets. The fact that the group has thrived in a foreign land is also a factor that has made it not only secretive but also influential as well. Indeed, records already exist linking several Syrian-Jews to different influential positions in both the United States and Syria. Moreover, with the booming business in various industries across the world, the Syrian-Jewish community is significantly increasing its foothold on the world’s economies. Despite the changes and alterations of the society, people from the group still come back to where they belong leaving the outside world to its own plight. 23 

Conclusion 

The Syrian-Jewish community, like any other group, came into the United States with the hope that they would earn as much money as possible and as quickly before going back to their country as wealthy individuals. However, with time, the environment and business environment became too appealing, and they opted to stay in the United States of America. However, as discussed above, they had to retain their identity and values at whatever cost, a factor that led the community to adopt and issue the Edict, which is a binding rule that confined them to a single community. Those who dare go against the beliefs and principles of the Edict risk getting excommunicated. Up until now, the community still holds onto the same values. From generation to generation, the group has been progressing and advancing its entrepreneurial system, which turned them into wealthy individuals. The migration, their beliefs and values, and the troubles they underwent to get to the present day is an illustration of evolution and adaptation. As such, despite the overwhelming challenges they faced, they still managed to abide by and promote values that were passed in 1935. 

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