wondrous ways—they were also exposed to a wide variety of secular and scientific subjects. For the remainder of his life, Jacob Agus would adhere to this religious-philosophical model.
After completing high school, Jacob attended the recently established Yeshiva University, where he continued both his rabbinical and secular studies, distinguishing himself in the secular realm in the areas of mathematics and science. He was so good at chemistry that he was encouraged to attend courses in this subject at Columbia University, which he did. He even briefly flirted with the idea of graduate work in chemistry. However, his deepest, commitment was to Jewish studies and to the Jewish people, and he therefore chose a rabbinical career. A favorite of the founder and president of Yeshiva University, R. Bernard Revel, and the outstanding student of R. Moshe Soloveitchik, the head of the rabbinical school, Agus received his rabbinical ordination (smicha) in 1933. After two further years of intensive rabbinical study, Agus received the traditional “Yadin Yadin” smicha in 1935, an ordination intended to place Agus on the same level as those rabbinical students who graduated from the European yeshivas and to enable him to act as a Poseik (halakic, or legal, decision maker).
While still at Yeshiva University, Agus also served as an assistant to R. Leo Jung, a distinguished member of the American Orthodox rabbinate. In this role, at R. Jung’s request, he researched the basis for requiring a mechitza (a partition between men and women) in the synagogue and concluded that there was no firm biblical or rabbinical basis for this halakic requirement—an early sign of important decisions to come.
After graduation from Yeshiva University in 1935, Agus took his first full-time rabbinical position in Norfolk, Virginia. Here he began to learn the trade of an active pulpit rabbi while continuing his Jewish education. Foremost among his educational pursuits at this time was an intensive study of midrash (the rabbinic commentaries on the Bible), guided, via the mail, by Professor Louis Ginsberg of the (Conservative) Jewish Theological Seminary of America, the great authority on midrash.
Having satisfied himself that with this control of the vast midrashic material, along with his talmudic erudition, he had reached a sufficiently well-rounded knowledge of classical Jewish materials, Agus began to pursue further secular studies in a serious and concentrated way. Convinced that these pursuits required a more intensive academic environment, he left Norfolk in 1936 for Harvard University, where he enrolled in the graduate program in philosophy. At Harvard his two main teachers were Professor Harry A. Wolfson, a master student of the history of Jewish philosophy, and Professor Ernest Hocking, a metaphysician of distinction.
While in the Boston area, Agus paid his way by taking on a rabbinical position in Cambridge and continued his rabbinical learning with R. Joseph Soloveitchik, the son of his Yeshiva University mentor, with whom he quickly formed a close friendship. For several years, Agus and the younger Soloveitchik met weekly to study Maimonides’ philosophical and rabbinical works, as well as to discuss a host of more contemporary theological and halakic issues.
It was also in Boston that Agus met his future wife, Miriam Shore, the daughter of Bernard Shore, a Lithuanian Jew who had immigrated to America and become a Boston businessman. The Aguses married in 1940, with R. Joseph Soloveitchik officiating.
Harvard, however, was not all joy. In this great center of learning Agus for the first time in his life encountered serious, even intense, criticism of traditional Judaism. In response, he decided to devote a good deal of his energy for the remainder of his life to explicating, disseminating, and defending the ethical and humanistic values embodied in the Jewish tradition, particularly as these values were interpreted by its intellectual and philosophical elites, beginning with the Prophets and running through Philo, Saadya, Maimonides; and such modern intellectual giants as Hermann Cohen and R. Abraham Isaac Kook. Agus’ first step on this path was his doctoral dissertation, published in 1940 under the title Modern Philosophies of Judaism, which critically examined the thought of the influential German triumvirate of Hermann Cohen, Franz Rosenzweig, and Martin Buber, as well as the work of Mordecai Kaplan, who in 1934 had published the classic Judaism as a Civilization that established his reputation as the leading American Jewish thinker.
After receiving his doctorate from Harvard, and with the encouragement of R. Revel, who wished to strengthen the foundations of modern Orthodoxy in the Midwest, Agus accepted the post of rabbi at the Agudas Achim Congregation in Chicago. Though the congregation permitted mixed seating, it was still considered an Orthodox synagogue. In this freer midwestern environment, removed from the yeshiva world of his student days, the orthodoxy of Yeshiva University, and the intensity of Jewish Boston, Agus began to have doubts about the intellectual claims and dogmatic premises of Orthodox Judaism. In particular, he began to redefine the meaning of halakah and its relationship to reason and independent ethical norms. Encouraged in this direction by Chicago’s leading Conservative rabbi, Solomon Goldman, and by the radical reconstructionism of Mordecai Kaplan, Agus had initiated the process of philosophical and theological reconceptualization that would define his increasingly revisionist and non-Orthodox thought.
In 1943, disenchanted with his Chicago pulpit, Agus accepted a call to Dayton, Ohio, where three small synagogues merged to form a liberal Orthodox congregation that became a Conservative congregation during his tenure. Given the proximity of Dayton to Cincinnati, he began an ongoing and cordial dialogue with the faculty and students of the Reform movement’s Hebrew Union College (HUC). In particular, Agus became a colleague of R. Abraham Joshua Heschel, who had fled war-torn Europe and taken up a position at HUC. Like Agus, Heschel was the heir of a great rabbinical family and a master of all branches of classical Jewish and rabbinical learning, with a special affinity for the thought of Maimonides. Alienated from the “tone” of classical Reform, which still dominated HUC, Heschel became a regular visitor at the Agus home on Sabbaths and holidays, and Agus and Heschel formed a lifelong intellectual and personal collaboration that later manifested itself in joint efforts to alter the curriculum and character of the Jewish Theological Seminary, whose faculty Heschel joined in 1945, and in common undertakings on behalf of Jewish—Christian dialogue and various political causes.
Because of this intensive rethinking of modern Jewish thought—and perhaps also as a consequence of his engagement with Heschel—Agus turned his attention to the thought of R. Abraham Isaac Kook, the remarkable mystical personality who had served as the first chief rabbi of modern Palestine after World War I. (Kook died in 1935.) The result was Agus’ Banner of Jerusalem, published in 1946, which sought to explore Kook’s neocabalistic, panentheistic notion of holiness (kedusha), that is, the doctrine that God’s presence was suffused throughout creation and incarnated most concretely in the Jewish people, the land of Israel, and the Torah. Deeply impressed by Kook’s intense spirituality and authentic mystical vision, Agus yearned to invigorate American Orthodoxy with something of the same visionary passion. Yet at the same time, his deep engagement with Kook’s traditional cabalistic Weltanschauung persuaded Agus that this essentially medieval worldview was one he did not, and could not, share. Modern Judaism had need of much that Kook had to teach, but it required that Kook’s lessons be made available through a different vehicle, in a form more suitable to the modern temperament.
At this point Agus still hoped he could achieve his goal of effecting meaningful religious and structural change within the parameters of the Orthodox community. Like Mordecai Kaplan, he now advocated the creation of a reconstituted, metadenominational Sanhedrin (supreme Jewish religious legislative body) that would possess the power to alter—to modernize—Jewish religious life and practice. Though several important members of the Orthodox rabbinate, including R. Leo Jung and R. Joseph Lookstein, apparently were sympathetic to this call in private, none, including R. Joseph Soloveitchik, would support it openly. This lack of support, as well as Agus’ own increasingly expansive and universalist spiritual and intellectual odyssey—one that was ever more appreciative of Western, non-Jewish culture and ever more critical of what Agus took to be certain forms of Jewish parochialism and chauvinism—led him, after his failure to gather support for an agenda of change and halakic reform at the Orthodox Rabbinical Council of America (RCA) convention in 1944 and 1945, to break decisively with the organized Orthodox community and its institutions.
This repercussive decision also reflected his personal experience as a community rabbi in a relatively