Mitchell Fisher
Mitchell Salem Fisher was an American rabbi who resigned from his active rabbinic position in 1930 because of what he described as "institutional restraint" and a separation between preachers and issues in the world. After his resignation, Fisher became a lawyer with a specialization in marriage law. He worked for the Anti-Nazi League in opposition to the German American Bund, served as counsel to the New York Board of Rabbis, and played a significant role in the development of family law in New York.
Early life and education
Mitchell Salem Fisher was born in 1903 or 1904. He graduated with a B.A. from New York University in 1923, and received an M.A. from Columbia University in 1927, as well as a PhD in 1930. He additionally attended the Jewish Institute of Religion, from which he received the John Palmer Prize in 1926 and was ordained as a rabbi in 1927.Career
As a rabbi
From 1925 to 1928, Fisher was rabbi of Temple Israel of Washington Heights. In 1928 he became acting rabbi at Rodeph Shalom, and in 1930 supervised the congregation's move into a new synagogue building.As a rabbi, Fisher described Prohibition as a "national curse". He supported the Socialist Party of America and its presidential candidate Norman Thomas. He was additionally a Zionist, and served as the first national vice president of Zionist student organization Avukah.
In April 1930, one month after the 1930 move, Fisher resigned, citing a desire to speak strongly about issues "without immediate institutional restraint". In his letter of resignation, he criticized the position of rabbi as "an exalted lecturer, entertainer and institution promotion agent". While stating that he expected other rabbis to "boldly assert upon learning of this letter that they are free", Fisher asserted that "with very, very few exceptions none of them is the possessor of effective freedom. And those few who have won their fight to such freedom usually have done so outside of the conventional paths of rabbinical success."
In response to Fisher's resignation, The American Hebrew described his disillusionment as discouraging and stated that "If the modern synagogue shackles a Rabbi's idealism so that the ideals he preaches become patently and utterly vain our lay leaders ought to know it and ascertain the reasons why."