A commentary on Jewish basketball success, by Arieh Sclar

The Forward article did not view Jewish participation as illustrative of Jewish acceptance, but rather as a normal experience within basketball.  The author stated that basketball had become “a major activity among the young Jewry of New York and the vicinity.  In the YMHA’s of innumerable small cities in the New York region, regular Saturday night games are staged, where dancing before and after the games are a feature of the evening.”  These “community houses” produced “excellent basketball players, whose names later appear in the rosters of high school, college, and professional teams.”  The article also provided the name of 17 Jewish professional players and singled out Nat Holman, who remained “the greatest basketball player in the country. …[He] has been taken for granted for so long that one runs the risk of becoming a bore to repeat his praises.”  The Forward claimed Holman “is as full of deception as the traditional fox,” and praised the professionalism that made him “a great showman.”[1]

“Basketball Jews” advanced the notion that basketball “may almost be said to be a Jewish sport.”  Basketball became popular among Jews because “there are no football fields or baseball diamonds to speak of in lower Manhattan.”  Popularity, however, did not explain success and Jewish athleticism remained embedded to racial identity.  The Jewish professional presence was so great because basketball “is not essentially a sport where a huge body is a requisite. Brains, nimble thinking and speedy coordination between mind and muscle are more important and effective than mere physical brawn and power.”  The ideal player needed intelligence as much, if not more, than strength.  “The average athlete is a chap whose brains are located in his biceps and whose head is stronger outside than inside. Not so, however, with the average basketball player. …Of course, a strong and husky physique is an asset in basketball as in other sports, but in general basketball players are not so dumb.”[2]

Like previous commentators, the author of “Basketball Jews” presented basketball as a sport that required certain characteristics.  He distinguished Jewish basketball players from the ‘average athlete.’  The Jew succeeded because of Jewish intelligence and an unchanged Jewish body.  The Jewish athlete did not, and should not, need to conform to the physical ideal to succeed.  Indeed, the body of the basketball Jew could not change if Jews wanted to maintain their advantage in the sport.

“Basketball Jews” served as the final commentary on Jewish basketball in the 1920s and within the ABL.  The Celtics broke up in 1928, which led to a declining interest in the league.  After the Celtics disbanded, Nat Holman and Davey Banks played with the New York Hakoahs (Hakoah is Hebrew for ‘strength’), but the ABL disbanded in 1931 due to financial troubles intensified by the Depression.  The league’s ‘national’ model had failed to subdue the provincial and local nature of traditional basketball.  In 1933, promoters established a reformatted and ‘regional’ ABL in the northeast.[3]

---

[1] Bob Shelley, “Basketball Jews,” The Jewish Daily Forward, November 3, 1929.

[2] Ibid.

[3] On the ABL’s rise and fall, see Peterson, Cages to Jump Shots, 84-94; Applin, “From Muscular Christianity to the Marketplace,” 199-205. According to Albert Applin, there were actually two ‘ABL’s’, the first disbanding in 1928 due to financial difficulties directly related to the Celtics.  Their dominance of the competition removed spectator interest in other cities.  The ‘first’ ABL folded in November 1928 and the ‘second’ reformed immediately with some of the old ABL teams as well as teams from the Metropolitan Basketball League.