Jewish Life December 1946

SU C C E SSO R « t l l f l l O 'R T . I t O P O X U N IO N

\o\mmiHo. 2 DECEMBER 1946 KlSltEV J57Q7

¿ Q t N od tL

‘Anb ye, my rlrilbrett, be atrong, anb about yonraeloea men in bebalf of the Sarah. for therein ahull ye obtain glory.” ( l. M A C C A B E E S 2 : 6 6 )

Charles B. Chavel S amuel N irensteïn T rude W eiss -R osmarin

Editorial Associates S ol N odel

Art Director _______Vol. XIV, No. 2________ _ December, 1946 Kislev, 5707 JEWISH LIFE (successor to the “Orthodox Union”) is published bi­ monthly except August. Subscription $1.00 a year. Published by the Union of Orthodox Jewish Congregations of America, 305 Broadway, New York 7, N. Y. Officers: Samuel Nirenstein, President; Rabbi Herbert S. Goldstein, William Weiss, Honorary Presidents; Benjamin Koenigsberg, Leon Gellman, William B. Herlands, Samuel Meilitz, M. Morton Rubenstein, Vice-Presi­ dents; Joseph Schlang, Secretary; S. Bendheim, Treasurer; Leo S. Hilsenrad, Executive Director.

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to the land extends to Ml of the land of Canaan.” From Abraham, Responsibility-conscious Jews, re­ to whom the eternal deed to Eretz gardless of whether or not they Israel was entrusted, to this day, are organized Zionists, have been Jews have yearned and sorrowed, profoundly disquieted by the growth loved and rejoiced, dreamed and of “appeasement’’ tendencies in the sung, not about a slice of their land high places of World Zionist lead­ but of its glorious entirety. Every ership. As matters now stand, the stone and every grain of Eretz Israel’s Jewish Agency for Palestine and dust is sacred to us; nay, it is part its spokesmen are not merely pas­ of us—and we shall defend it with sively reconciled to the British-pro­ our last breath. jected partition of Eretz Israel, but In this double anniversary year are, moreover, actively pursuing negotiations that may lead to its òf the publication of Herzl’s “Jewish early enactment. The differences that State” and of the convocation of the still separate the British Government First Zionist Congress, the facts of and such Jewish Agency leaders as history powerfully impress upon us Drs. Weizmann and Nahum Gold­ that Zionism has succeeded, irrespec­ man, are merely practical terms of tive of temporary set-backs, because give-and-take rather than the basic the movement eschewed “appease­ issue of the principle of partition. ment” and progressed unwaveringly Thus, while Groat Britain’s offer on the straight, heartbreakingly dif­ amounts only tò about 20% of Eretz ficult road leading to the unequivo­ Israel’s territory, the Jewish Agency cal establishment of the Jewish com­ for Palestine is bargaining for a monwealth on our ancestral soil. Al­ “Viable Jewish State” to comprise though the prospects for successful negotiations with Turkey, the then from 50 to 60% of Eretz Israel. We who look to the Torah as our ruler of Palestine, were hopeless in Mandate for Eretz Israel cannot but 1903, the Zionist Congress rejected go on record again as being irre­ England’s Uganda offer, and over vocably opposed to any and every Herzl’s dissenting view at that. The Palestine partition plan. O ur title early Zionist leaders knew that the FROM DAN TO BER SHEBA

Jewish hope for Zion, which has O R TH O D O X JU D AISM burned undimmed for almost two FORGES AHEAD millenia, could shine brightly only so long as that hope was not stifled ^ H E student of the American Jewm ish scene knows that Orthodox by cheap compromise. Jewry is the only group within our Seriously to consider partition in community whose strength has re­ these days of Jewish uncertainty and mained unimpaired by the onslaught travail is little short of treachery. It of the many destructive forces of is tantamount to betraying our past life and ideology that eat away at and breaking faith with the Jewish the roots of other religious factions generations of tomorrow. Our fathers in our midst. Among Jewish schools, were defeated by superior Roman it is the Jewish Day School with a military might; but, ultimately, they Yeshiva curriculum that has not only defeated mighty Rome by entrench­ weathered the storm, but has forti-. ing the spiritualized and idealized fled and enlarged its hold. Among Eretz Israel—¿z// of Eretz Israel— congregations, it is Orthodox Syna­ from Dan to Ber Sheba—so firmly gogues that excel in number and, in their hearts,^that it was and is what is more important, in the spirit more real to Jews reading Kirioth of live and creative Jewish, loyalty. on Tish’a B’Ab than» a country of fields and forests and rivers could Nor is the progress of Orthodox ever be. Judaism in many field and spheres It is encouraging to note that thé of endeavor limited to the American anti-partition sentiment is not lim­ scene. Wherever a semblance of Jew­ ited to the Orthodox Zionists organ­ ish life is resurrected in Nazi-dev­ ized in “Mizrachi.” At its recent astated Europe, the moving spirit is convention, the “Zionist Organiza­ the burning zeal for the Torah, with tion of America” vigorously affirmed all its manifold connotations. that “an undiminished and undi­ The latest link in the golden chain vided Jewish State in Palestine” re­ of Orthodox Jewry, however, has mains the basic Zionist position. , been fashioned neither in our Own American Jews, now the largest young and vigorous community nor group in world Jewry by reason of in tradition-saturated Europe. Of all the European holocaust, and Ameri­ places, it has been hammered out in can Zionists, united in the Zionist distant South Africa. There, some Emergency Council, will make their months ago, fifty-one Orthodox Con­ voices heard. They will not permit gregations formed the “South Afri­ our children and our children’s chil­ can Union of Hebrew Orthodox dren to be cheated of their Abra- Congregations,” for the purpose of hamitic title to their Land. strengthening Jewish tradition. 2 J ew ish L IF E

In a total Jewish population ot 100,000, Orthodox Congregations and their spiritual and lay leaders are in the forefront of South African Jewish life. This . fact was clearly brought out at the conference which culminated in the organization of the-South African Union of Ortho­ dox Hebrew Congregations.” For­ tuitously, South African Jewry boasts a galaxy of Orthodox leaders of un­ limited enthusiasm and great intel­ lectual acumen. Thanks to the ef­ forts of Rabbi J. L. Zlotnik, the well known scholar and folklorist, South African Jewry now has an efficient “Board of Jewish Education,” which is about to embark upon implement-~ ing its network of Talmud Torahs with a Jewish Day School and a full-fledged post-graduate teachers’ training college. The eminent Tal­ mudist, Rabbi I. Kossowsky, and Chief Rabbi I. Rabinowitz, the two leading rabbis of the Union of South Africa, are not only revered and re­ respected among their own flock but command positions of influence that make them the uncontested leaders of all South African Jewry. The Union of Orthodox Jewish Congregations and the editors of JEWISH LIFE extend/ their hearti­ est greetings and good wishes to th6ir new sister organization in South Africa. We hope and pray that the “South African Union of Orthodox Hebrew Congregations” will go from strength to strength. December, 1946

RELIG IO N AND TH E PUBLIC SCHOOLS n RECENT ruling of Mr. John E. * * Wade, Superintendent of New York Schools, sanctioning and ap­ proving the reading of the Lord’s Prayer at school assemblies, calls for an examination of thé true state of the public school’s avowed neutral­ ity in matters pertaining to religion. Mr. Wade’s decision came at the end of prolonged controversies between the Board of Christian Education of the Protestant Council of New York, advocating the reading of the Lord’s Prayer at school assemblies* and civic groups opposing it on the ground of the religious nature of this text. Mr. Wade qualified his ruling with the argument that the Lord s Prayer is a passage from the Bible and so should be above dispute. His state­ ment read: “Throughout the years it has been thé custom in our schools, in accord­ ance with the by-laws of the Board of Education, to open regular as­ semblies by reading a sélection from the Bible without note or comment. There never has been a ban on the reading of the* Lord’s Prayer, as a passage from the Bible. “If, while the prayer is being read, students choose to recite it, of course they may do so. “In the troubled times in which we presently live, but out of which will come the better world for which we hope and pray* let us turn to those portions of the Bible which are «

especially inspirational and which do Wade that ithe reading of the Lord’s most to raise the hopes of mankind.” Prayer in our public schools spells (N. Y. Times, October 24; 1946.) great anguish and embarrassment for To be sure, the Lord’s Prayer is Jewish pupils and their parents. "a passage from the Bible,!* how­ ever— —only from the Christian Bible. TH E RO M AN CE OF HEBREW Moreover, the Lord’s Prayer is to , BOOKS \ Christians not merely “literature” ^TH EREV ER Jews have gone into but, primarily, a confession of Chris­ ' exile, the Shechina and their tian faith and loyalty. It -is the most books have accompanied them. And important Christian prayer, as dis­ whever Jews have settled, even if tinctly Christian in ideology, and only for a brief time; they have phraseology as our Shema is the added to their store of books, writ­ epitomy of what we as Jews believe. ing new volumes, copying manu­ We are not unmindful of Chris­ scripts, arid, upon the invention of tian sensibilities. We hold, however, movable type, printing them. There that a Christian prayer-text does not is* rid" more fascinating study than belong in a public school assembly that of the title pages of early hall. Our public schools are non- Hebrew books, from which can be sectarian institutions. Mr. Wade’s gathered in great profusion the ruling constitutes, therefore, a de­ names of well-known or obscure plorable departure from the ap­ cities and towns. Now there is a proved American public schopl pat­ new group of Hebrew books with tern. Mr. Wade should have consid­ “exotic” title pages: the Seforim] ered what embarrassment his deci­ printed by the Mir Yeshiva in its sion must cause to the tens of thou­ Shanghai war exile. During their five sands of Jewish boys and girls in the years’ tribulations under Japanese New York City elementary and high internment in Shanghai, the rabbis schools. and students of the Mir Yeshiva, Judaism binds those who profess now safe in this country, contrived it to the sublimest Code of religious to reprint page by page and volume tolerance ever conceived. Jewish tol­ by volume, Shas and many Poskim erance, which proclaims that “the and Mussar treatises* All in all, they righteous Gentiles will share in the somehow managed to photo-litho­ world-to-come,” does not oblige us, graph some 100 Hebrew volumes, however, to look on passiveiy^whiie the first ever printed in the Far East our children are being taught the | The Romance of Hebrew Books prayers of the Church in public is not alone a tale of the past—new schools. chapters are being added to it in our It is to be hoped that the Ortho­ time* dox Rabbinate will explain to, Mr. T.W.-R. 4 J ewish L IF E

he MIRACLE OF

C H A IH IK A H A , mm By M ENDELE M OCH ER SEFO RIM JTEDYA is my oldest son. Right from# hi.s birth I tried to educate the man in him, to prepare him not merely for the narrow life within the confines of his people and his relig­ ion, but for a completely universal Jife, with no distinction between sacred and profane, between Israel and the nations. If he was to burden himself with the yoke of Judaism and afterwards cast it off — better not take;it on in the first place. No burdening and no unburdening* Thus, my Fedya was brought up ignorant of the law and religion of Israel* speaking and behaving as a son of the peoples of the world. Fedya was a good-natured and happy boy—and he never knew sor­ row. He learnejd a great deal from his teachers and instructors who trained him at home, until he en­ tered a secondary school with high marks. The day of his entry was a holiday for me, I forgot all the trou­ ble I had gone through for my son, ------------------

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Mendele, the “grandfather” of Yiddish literature (b. 1835; d. 1917), has been acclaimed as the Chaucer of Yiddish lit­ erature. His best-known works are Fishke the L am e, the Klatche and the Wish Finger.

December, 1946

all tire underhand means I had used, and all the flattering I ’d done so as to get him into this school—and I glossed over everything in my pride and joy. But my wife, of blessed memory, like all women, would w6ep in times of joy, so she shed tears on that day, remembering what sorrow and suffering this'joy had cost her. t Days passed, and I saw that my son’s -face was clouded, that his ap­ pearance was not as it used to be. My heart ached because of this but I could find no reason for this strange thing either in his physical condition or in his mental state, so I set my mind at rest. One day he came home from school sad and very irritable, and rushed into his room. My wife, was, at the time, lying on the bed in her room, and heard nothing. When mealtime came and my son did riot come rto «the table, I went into his room and found him lying on the bed, his face buried in the pillows. I called to him, and he did not an­ swer. Fear gripped my soul, when I saw him thus. I called to him a sec­ ond time in a pleading tone—and he turned his face towards me. How terrible he looked then! His face was 5

burning—his eyes bathed in tears. “What is the matter, son?” I asked him, greatly moved; Angrily he sighed, and said, “Why do you ask? Don’t you know that I am amongst enemies there? They have been mocking me all the time, and today they teased me moré than ever about eating blood during the Festival of Matzot, for they say it is the Jews’ Passover today.” I listened speechless:—my mind in a whirl. Strange sensations, feelings of compassion, and shame, of com­ fort and regret, surged within me like the waves of the sea, and my soul was thrown from wave to wave, deeply shaken. I beheld my beloved son’s spiritual anguish, and my heart smote me, and I said to myself,‘‘This sorrow of your son’s is caused by you. You estranged this soul from its own people in order to introduce it to the Whole of humanity. Humanity is not something inde­ pendent and self-sufficient; it is sim­ ply a name comprising all the nations of the earth. It is like saying, ‘What are the trees to me? I have only the forest!’ And even if we assume that it is as you think, the way you have seen to attain human perfection lies through a different people, which, you have chosen for your son, and not through your own people, as though that was, God forbid, a way filled with darkness and the shadow of death. See, then, what has hap­ pened to this son of yours, for whom you sought happiness and good from outside your own nation! Where is 6

his happiness? Where* is his joy? He has been uprooted from his people, and the other nation does not take him m. He is left dangling in mid­ air, his world is gloomy even in his youth. Boys of his age, who grow up like plants in the midst of their people, drawing nourishment from Israel’s source, retain a host of pleasant, happy memories of customs and events in family-life and in the life of the community in which their childhood is spent, which soften the bitterness of life until old age. Re­ member the days of your youth, re­ member the Pesach Seder in your parents’ house. A spirit of grace and beauty pervaded everything there— the table and the vessels on it. Your father and mother, the sons sitting round the table, you, too, sat there enjoying it all and filled with plea­ sure. Remember how happy you were during the festivals, and how many toys you got as each one came round. And now — now you secular­ ize your holy day, and your son learns from them that it is the Jews’ Pesach today. . . . How shameful! What disgrace! Unhappy is your son, for to strangers he is a Jew, and even more \mfortunate is he, for to the Jews he is a stranger!

How can I tell you, my friend, how sad and bitter I felt at that moment! My son lay before me on the bed, shamed through my sin, sighing silently, and I confessed my sin, shamefaced, and my heart ached. J ewish L IF E

Now, when I remember this inci­ we have as much joy in the house as den t, I am amazed *that I did not on that evening. The guests were have more regard for my honor and mostly young boys and girls, students, rhy son, and that I did not hasten to rich and poor together. They were repair the harm I had done in the all warm-hearted, happy, with eager, matter of his education. The idea of bright faces. this career, eating into my mind, Like a good host, I dropped my silenced all thoughts of regret in my dignity, and did not sit at the head heart, and everything remained as of the table, but came and went to before. But what I failed to do, time see that everything was in order. And did instead. so, on entering the house, I was as­ Once, when my son we&t. for a tonished and could not understand walk, I went into his room, glanced why the guests were so excited and at the table, and noticed three books were all clapping. I stood and and an open note-book lying on it. watched for a little while; -and then I was astonished! I found ,what I was even more amazed! For Fedya would never have guessed! Two of was standing, addressing the crowd, those ^ere holy books and one was and all were loudly shouting, a book for learning Hebrew* The / ‘Bravo!” Fedya was inspired and notebook was filled with Hebrew spoke in a magnificent, strong voice: letters and nouns translated into “So it is also with the advent of the Russian—in my son’s hand-writing! Messiah and with the people. A It was obvious that Fedya was study­ people that sits and waits for the ing the Torah in the holy tongue! Messiah and does nothing has, in­ But how did this come about? Who deed the spark of life and is destined had encouraged him to do this, and to live, but its life is still not a real who was his teacher? I was puzzled life until it arises and acts, arises and and did not know what was behind goes to meet tits Messiah. When the it. nation strives to regulate its own af­ A few days later my son asked me fairs and develop its own inherent to allow him to invite some friends talents, overcomes obstacles and paves of his home for the following eve­ a way through them for its spiritual ning. It was Chanukah. I agreed possessions, strives and marches to­ with pleasure, and I also promised to wards its desired goal, it becomes welcome his guests with food and great and then the Messiah, its deliv­ drink. I thought, “The boys will play erer, comes. Ample proof of this is to cards, no doubt, and I shall observe be found in the history of mankind. them and find out who they are.” Every nation will become great, if it My wife agreed with me and a gen­ only strives to be. And even we, Chil­ erous meal was prepared. And, shall dren of Israel, our redemption and I tell you, my friend, that never did the redemption of Jewish life can only December, 1946

7

That evening was not spent by the come to us through the development of our national strength and spiritual youngsters in card-playing and wild resources, through the striving of our talk; they discussed the problems of soul towards a high idea. In proof of Israel. Then I knew what Fedya and this, even this festival of ours today, his friends were. They wanted to is in memory of the great deeds of remake their own nation, to breathe a new spirit into it-—a knowledge of the Hasmoneans.” Fedya had hardly finished speak­ itself and its glory, and hope for its ing when the house shook, and the future; to revive its language, the walls trembled with the sound of the language of its law and of its proph­ shouting and applause. My wife saw ets. They came not to destroy, but to her son’s gloiy and was glad; all were build and plant Israel in the soil of praising him and saying, “Your Israel. mother should be proud!” And she The strength of my son who had was proud of him. And even I glo­ returned wholeheartedly to his peo­ ried in his honor. Many came up to ple was wonderful. Sons, who from me, shook my hand, and said, “Be childhood were brought up in the glad, that you have such a son; may faith and spirit of the people and its there be many such in Israel!” law, who grew up to become rene­ I stood dumbfounded, and pon­ gades—for them there is still hope dered, “How wondrous are Thy of return. Perhaps, through the in­ deeds, Lord of the Universe, and how fluence of their fathers and the teach­ great are Thy miracles which thou ings of their childhood, they will performest in Thy world ! Who could have told me that Fedya, my son, an return to the fold. But what reform assimilationist from birth, who knew is there for sons whose fathers have neither his people nor his religion* themselves strayed, and caused them and had never in his, life seen the to wander away to strange pastures? shape of a Hebrew letter, would be­ When these do return it is indeed a come an ardent son of Israel! That miracle; and that does not happen he would be a fine speaker, a cham­ pion of Judaism in his speech, and a every day. And Fedya’s was an even savior of his people in his utter­ greater miracle, for he returned him­ self and also caused me to return. ances!” Before we can effectively combat anti-Semitism, we must first of all educate ourselves out of it, and out of the slave-mentality which it betokens. Only when we respect ourselves, can we win the respect of others; or rather, the respect of others will then come of itself. — Albert Einstein (1879-) 8

J ewish L IF E

By ISR A E L ABRAH AM S JN EVERY AGE, from the dawn Frankenstein. He was made in the of our history to our own genera­ image of God; he was the noblest tion, the greatest teachers of Juda­ child of the Divine Artist’s creation. ism have never failed to extol the Even machines had, periodically, to Sabbath and to accord it the highest stop and be overhauled; how much placé of honor among the institu­ greater was the need of a human be­ tions of our f aith and national tradi­ ing, who had a God-given soul, to pause in his daily round and recruit tion. Why? his strength. His body required rest If we delve deeply enough, we —an opportunity for physical recu­ shall find that the underlying reasons peration; his spirit needed renewal— sum up almost to an epitome of Jewish spiritual and social ideology. to be recharged, as it were, with The weekly day of rest was one of soul-vitality by communion with the the first fruits of the Exodus—of Divine. Jewish freedom and nationhood. The Hence two distinct reasons are ad­ bonds of Egyptian serfdom had been vanced in the separate versions of rent asunder. But that was not the Decalogue for the cessation of enough; it was too negative. If the work at the end of the week. In the defeat of the Egyptian system of last book of the Pentateuch we are servitude was to be turned into a told that it was ordained as a re­ great positive victory of freedom, the minder of Egyptian enslavement. It idea of human liberty had to be in­ was the Hebraic answer to the in­ tegrated into the very fabric of the human Egyptian economic exploita­ new Jewish life. Judaism taught that tion of the working or slave class. man must not be considered a living Neither man nor beast should, or machine f \ it was morally criminal could, toil indefinitely. The tender and religiously blasphemous to re­ thought shown for animals is char­ duce him to the level of a soulless acteristically Jewish: we were the first people in the world to realize Professor Abrahams is the Chief Rabbi the rights of the lower creatures. Be­ of the Cape,.South Africa and a prolific fore ever a Society for the Prevention author of books and essays. December, 1946

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of Cruelty to Animals was dreamt of and spiritualize Jewish life than any our Torah legislated justice for the other single Biblical precept. It gave brute Creatures. our people, individually and collec­ But it must not be thought for tively, the opportunity to think, to a moment that Judaism, by its in­ rise above the grime and the hurt of sistence on the need for rest, belittles material existence, to transcend the the importance of work. On the con­ sordid Galut, to establish an ideal trary: labor is held in the highest Jewish thoiight-world, a realm of the honor in Jewish religious teaching. spirit, in which the Jew was no “Great is work,” exclaimed the longer the hunted scapegoat of antiSages, “for it honors the worker;” Semitic savagery, but a Prince of Moreover, “only he that labors on God. the Eve of the Sabbath shall enjoy Time and again you will hear the Sabbath.” people, when speaking of the by­ gone Jewish world in Eastern Eu­ g U T there is also a higher reason rope, or the present-day life in Eretz for thé observance of Sabbath Israel, tell of the ineffably wonderful than the breathing space it affords in metamorphosis brought about in the the toil and moil of our workaday whole being of the toiling Jew the lives. It must be dedicated “unto the moment the sun sets on Friday and Lord thy God.” If on the lower level the healing twilight of the Sabbath it is to be a day of physical rest, on clothes the Jewish world in heavenly the higher level it must be a period splendor. of intensified spiritual activity. It is On Sabbath the traditional Jew, not to be regarded as a time of idle­ be he the most wretched Ghetto ness or recreation, but of re-creation. citizen, becomes an esthete: candle The Almighty, the Bible tells us, light — reflected in numberless im­ rested on the seventh day and was ages by the brightly shining candle­ “refreshed” {Vayinnafash). The sticks ~ and all pervading spotless Sabbath is thus seen to be an in­ cleanliness, finer raiment and sweeter tegral part of the process of Crea­ napery^ glittering cutler^and choicer tion; its idea is basic to the function­ crockery, lend new grace and dignity ing of the universe—both material to the Hebrew home. and spiritual. And man must follow On Sabbath the faithful Jew, the Divine example; imitatio del is however drab and prosaic his daily the very soul of human life. Conse- ' world, becomes an inspired poet. He quently, the Sabbath has become not welcomes his Sabbath “Bride” with only one of the main pillars of our soulful words of poesy, serenades her religion, but one of the supreme with tuneful chants and then deli­ creative forces in Jewish history. It cately, but with no less piety, pays has probably done more to humanize tribute to his loyal life-companion in 10

J ewish L IF E

the tender Bible verses of “a woman of worth.” He sees and greets the two Sabbath Angels who come to bless his home for this and the com­ ing Sabbath. He sanctifies the day with wine>| Kiddush), recalling the dual motive of the sacred day—re­ membrance of the redemption from Egypt and the creation of the world; he blesses a two-fold portion of bread (twin chalot) to commemorate the two measures of manna that the wilderness gave our ancestors for the holy day; he sings table songs at his meals^(zemirot); and, finally, when :he twinkling stars annuonce the time for parting, he bids reluctant farewell to his “Queen” with the Havdalah (Separation) ceremony, pronouncing a benediction, once again, oyer wine that rejoiceth the heart of man; and over spices, to refresh the departing neshamah yeserah; and over light (for God made it on the first day of Creation).

BUT rest and ceremonial do not exhaust the glory of the Lord’s Day? It is illumined also by the higher light of religious devotion and spiritual culture. However earthy the other days of the week may have to be, the seventh is dedicated by the loyal Jew to the things of heaven, the mind, the soul. Synagogue and Beth Ha-Midrash, public preaching and private reading, study circle (the Shiur) and Oneg Shabbat, are of the very essence of the Sabbath at­ mosphere — its spice, as our Sages would say. December, 1946

But perhaps the most character­ istic aspect of the Sabbath day is its deep unfeigned joy. To the Jew, holiness has never meant asceticism. Strangers, who all too often paint Judaism for the non-Jewish world with the brush of ignorance and color their word pictures with pig­ ments of jaundiced ill-will, have shown a marked tendency to depict our Day of Rest as one of unrelieved gloom and depressing austerity. The truth, needless to say, is the very re­ verse. Gladness is the keynote of the day. The prayer, “They that keep the Sabbath and call it a delight shall rejoice in Thy Kingdom,” ex­ presses the true and unfailing key­ note of our Sabbath observance. The Halachah actually forbids mourning and sadness of any kind on the holy day.; As it w ere|% puts the Jew under religious compulsion to ban­ ish tears and sorrow, and usher in, in their place, cheerfulness and mel­ lowed happiness. Here we touch the innermost secret of Jewish survival, the unexplained mystery of which still puzzles Jew and Gentile alike. This is possibly what Ahad Ha’Am had in mind when he declared that the Sabbath had preserved the Jew. By the merciful dictates of our faith, the Sabbath provided a safety-valve for the Jewish spirit in the moments of its most painful humiliation, or, to put it more positively, it served, in conjunction with Torah study, as an inexhaustible fount of life - giving spiritual waters which healed and recruited the wounded Jewish soul. 11

In modem times, the “undue” stringency of the Sabbath laws has become the target of a considerable volume of virulent criticism. We are hedged round with too many prohi­ bitions, it is argued. One cannot en­ joy oneself on the Sabbath, it is alleged. It is pointed out that the Mishnah enumerates thirty- nine heads of work (based on an analysis ôf the categories of labor required by the construction of the Tabernacle) , which are forbidden on the Day of Rest, and that these in turn have become, in various ways, highly ramified and extended. In addition, there are Gezerot (Rabbinic decrees) and the principle of Shevut (Cessa­ tion) , which excludes types of ac­ tivity that do not actually come within the definition of work, but are, none the less, not in keeping with the Sabbath character.

THEquerulous murmurers, as well as the flagrant desecrators of the holy day, should bear in mind that whatever was worth doing, the Jew has always been determined to do well. If the Sabbath had not been kept strictly throughout the ages (all restrictions are relaxed, of course, where life is endangered), it would, of necessity* ?very soon have suc­ cumbed to the constant pressure of external circumstances that militated against its observance. Moreover, by its very nature and purpose, the Day of the Lord must maintain meticulous standards: it must be fundamentally different from other 12

days if it is to effect a change in our life. Laxity would speedily under­ mine its spiritualizing power: it would become a day of recreation and not of re-creation. But why, it is asked, should inno­ cent pleasures like sport or motoring or the cinema be debarred us on the seventh day? They are not really toil, they afford happiness, and sport is unquestionably health-giving: should they not be permitted on a pre­ eminently joyful day? Despite the frequency with which , these argu­ ments are put forward, they are spurious and specious. Healthy exer­ cise and amusements are inherently good and, as such, Judaism has never condemned them: But it would be spiritual folly of an egregious order to turn the Holy Sabbath over to recreative^objects. There is a time and a place for all things. There are other opportunities for the more ma­ terial pleasures of life; there are other occasions suited to the promo­ tion of physical fitness. In time it may be possible to have a second “day of rest” specifically devoted to sport and physical enjoyment. The Sabbath is a day consecrated to the Lord, a day for the soul. The Sabbath is an institution of incalculable spiritual potentialities. We must not compromise its char­ acter nor undermine its potency. Let the world learn from us, rather than we follow the materialistic world. The hallowers of the Sabbath are the true progressives; the desecrators are as backward as the ancient Romans J ew ish L IF E

who mocked the Jews for wasting a seventh of their,life! Humanity to­ day is in desperate need of more, not less, of the Sabbath spirit. By drink­ ing deeply of its vitalizing Divine soul-stream, which flows from the

deepest wells of Creation, we as a people may hope to renew our na­ tional life-pattern in its pristine pur­ ity,, and enable the world, as a whole, to lay the foundations for a better social and international order.

HASMONEAN LIGHTS By JACOB FICHMAN JJU R E is the oil I take My festal lights to kindle. Lights of holiness, Tiny lights, Reminders Of the miracle of the Hasmoneans. Rage winds,

Fall snows, My wicks are aflame! Away, evil winds, A drop of oil remains— My lamp still burns— Lights of God, Lights of the Hasmoneans.

“Hear, O Israel, the Lord is our God, the Lord is one.” That is at once the quintessential embodiment of all our philosophy, as well as chief among Israel’s contributions to the everlasting truths of religion. The first prayer of innocent child-lips, the last confession of the dying, The Shema has been the watchword and the rallyingcry of a hundred generations in Israel. By it were they welded into one brotherhood to do the will of their Father who is in heaven. The reading of the Shema has — in rabbinic phrase — clothed Israel with invincible lion-strength, and endowed him with the doubleedged sword of the spirit against the unutterable terrors of his long night of exile. —Joseph H. Hertz (1872-1946) December, 1946 13

CHANUKAH

in the PUBLIC SCHOOLS

By ELEANO RE L. FANKUSHEN 'KRAZEL T O V ! At last the ‘Light’ when I taught in an all-Christian * 1 will be seen in the New York neighborhood, like Elmhurst, Long City schools. I have it on such good Island. In fact I bent over backward authority as Dr. John E. Wade, there, for when other classrooms had Supt. of Schools, of the New York X-mas trees and ornaments, I per­ City Board of Education, and Miss mitted my children to decorate their A. Eugenie Chirinock, an Asst. Supt. room, too. You see, I felt that these in Queens, that from now on there children had a right t© feel at ease will be an attempt at improving and celebrate X-mas. I didn’t want inter-racial relations by introducing them to think that having a Jewess Chanukah Songs into the school pro­ as a teacher was a set-back, or even grams, particularly schools with large a handicap. Jewish contingents. Henceforth, dur­ “Are you a Jew?” my pupils asked ing December, our boys and girls will me, with eyes as big as saucers. draw eight - candled Menorahs as “Yes; I am Jewish,” I told them. well as green holly wreaths. . . . If I had said, “Boys and girls, I For fifteen years I taught in the am a giraffe. See my long neck,” New York City school system as . an then my 35 nine-year-olds could not elementary school teacher. Every have been more amazed ! December, when my children spent Years later, from 1938 - 1944, I hours in the auditorium singing taught in Woodside, Long Island, in church hymns, I felt like an outsider. a neighborhood that was about 20% And yet, I wasn’t so much annoyed Jewish. Still, the December music and art program was all about This article, which tells the story of a X-mas. In view of the fact that mil­ self-respecting loyal Jewess and her dilemma in the Public School system dur­ lions of European Jews were at this ing the X-mas season, furnishes addi­ time murdered by the followers of tional proof that there is only one school Christ, I could not approve of the where the Jewish child can feel truly at home — the Yeshiva Day School. It is X-mas songs. Again I was the round small comfort to us that some Public peg in a square hole. But, I did not Schools will now teach also Chanukah indulge in self-pity. I was sorry for songs. the Jewish children who had to sing — EDITORS 14

J ewish L IF E

X-mas Carols during the eight days of Chanukah/ even when X-mas was weeks off! In the gymnasium and in the yard, or even as they walked me to the train, these Jewish children, espe­ cially the boys and girls who at­ tended Talmud Torah, told me, “It’s not fair *is it? We ought not be made to sing church songs in a public schools.” I agreed with them. It wasn’t fair. So I asked my colleague, the Jewish teacher in charge of the auditorium singing, to teach “ Rock of Ages,” She said she didn’t know it, and she was too busy to learn it. But I couldn’t let our Jewish chil­ dren down. So I decided to teach the song myself. I approached an­ other Jewish teacher, who was the pianist, and I asked her to play the melody of the Chanukah hymn on the piano. I wanted to teach it as a rote song. She said, “I wouldn’t dare do it without the principal’s permission.” I thought, ^4Why must teachers be sheep?” But to appease this “excuse me for living” Jewess, I went to the head of our school, and got an O.K. to teach a Chanukah song. Hebrew School children were jubilantly happy. They sang out proudly. At last they were present and accounted for. At last they were secure in their own school. But the Christian children had mixed emotions. Some enjoyed the music, others sang to please me— December, 1946

and many were shocked beyond words. I think they were afraid that I was trying to convert them to Judaism. ; v But most unhappy of all were my Jewish colleagues. The Jewish teach­ ers were scared stiff of their own song, while being at ease with the X-mas Carols. Then I; knew that one swallow does not make Spring. Early in 1945 I resigned from the New York City school system. What with 35 lively children at school, and two fine children of my own at home, my energies needed recharg­ ing. Now with more time to think, I have come to this conclusion: We must stand up and ask for our rights—and we shall succeed. In this case I asked the help of Dr. John E. Wade, Supt. of Schools in New York City. Here are some of the thoughts I expressed in my letter to him : “Dear Dr. Wade: “Because I know that you are in­ terested in all the children, I wish to bring to your attention an unpleas­ ant incidence that -happened in the local neighborhood movie theatre. When the March of Time film on Palestine was shown, some children booed every time the word Jew was mentioned. My children, David, 8 years, and Judith, 954 years, felt very insecure. Surely you must agree with me that We must help our New York City school children to appreciate the good in one another. I know very well that we teach the children to appreciate the Lapps in Lapland, 15

“Thank you for following Dr. Wade’s suggestion to get in touch with me concerning the regrettable incident occurring at the motion picture theatre when anti-Semitic attitudes were shown by the audience and for enclosing the newspaper clippings reference to Christmas and Chanukah celebrations. You will be very happy to learn that on Dec. 12, when all the heads of schools in Dr. Wade’s reply was given these districts met with me in con­ promptly, and its message was very ference, we spent the greater part of encouraging. He wrote: our time discussing the intercultural program. One of the definite sugges­ ‘‘Dear Mrs. Fankushen: tions given was in reference to the “Thank you very much for in­ inclusion of Chanukah in the school forming me about the unpleasant in­ program for December. It happens cident in your neighborhood theatre. that eight (8) of our schools had Surely you realize that these preju­ already done this. dices are taught in the homes and “The worthwhile results of our not in the schools. I would advise inter-cultural program on which so you to contact the principal of your much thought and effort are being children’s school, Mr. Goldwater of expended will come about gradually. P.S. 107 Queens, or better still, since In the meantime every effort is being he is ill at the present, get in touch made to guide our children rightly with Miss Eugenie Chinnock, the in this important matter.” Asst. Supt. in Queens. She will help you improve inter-racial relations.” It is encouraging, isn’t it? Perhaps Upon Dr. Wade’s recommenda,- it is true that civilization must go tion, I wrote to Miss Chinnock. This back one step, before it can take two steps forward. was her response :

the Swiss in Switzerland, etc. But how about the Jewish children right here in New York City? Are they understood by the others? Now, at this time of the year, when the Cha­ nukah holidays and the X-mas holi­ days come, it would be wise to teach the folklore, songs and art of both. Very sincerely, Eleanore L. Fankushen.”

When the Egyptian hosts were drowning in the Red Sea, the angels in Heaven were about to break forth in songs of jubilation. But the Holy One, blessed be He, silenced them with the words: “My creatures are perishing, and ye are ready to sing!” — Talmud 16

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^PiaJuM'Rzoi&n, AT SEVENTY

By SEYM O U R W. LEV IN SO N JEW ISH literati and their public are avid “anniversary celebrants.” While among “the nations of the world” it is customary to observe anniversaries, if at all, only in inter­ vals of centuries or half centuries, we, lehavdil, mark any and every occasion as an anniversary. . . . We too, however, have anniver­ saries that are weighty and worthy milestones deserving of special com­ memoration. Such a jubilee is now being observed in all ends and cor­ ners of the Jewish dispersion: The 70th anniversary of the birth of Abraham Reisen^ the most Beloved of contemporary Yiddish writers. In this country and in Eretz Israel, in South Africa and in South America, in Australia and among the Dis­ placed Jews of Europe, the Jewish literary scene is humming with spe­ cial “Reisen Magazine Issues” and “Reisen Literary Events” to do honor to a man deserving of more than honor. More than fifty years ago, when Abraham Reisen reaped his first lit­ erary laurels as a boy of sixteen, mod­ ern Yiddish literature was still in its experimental stage,, although it had already produced the illustrious triad December, 1946

of Mendele Mocher Seforim, Sholem Aleichem, and Isaac Leib Peretz. There were only a few papers and periodicals at the time, and no book publishers to speak of, and their hold on life was so tenuous and precarious that they could offer little encour­ agement to the gallaxy of young Yid­ dish writers who began to emerge shortly after Reisen first started to write his poems and stories. In the half century that separates us from those days, Yiddish litera­ ture has grown both quantitatively and qualitatively. Besides the many daily Yiddish papers, there are scores of larger and smaller Yiddish jour­ nals published from Cape Town to Buenos Aires, and from Moscow to New York. Half a century ago Yid­ dish literature, cast in the, mold of modern, western literature, was little more than a dream. Today it is a living and significant reality. That this has been achieved is in large measure due to Abraham Reisen, whose thirty-odd volumes of short stories and a dozen books of verse have vitally enriched modern Yid­ dish belles lettres. Reisen was born seventy years ago in Kaidanow, a small town in White 17

Russia. Kaidanow was a typical Jew­ wrote* the words that stir their emo­ ish town, amply Blessed with poor tions so deeply. This acceptance by people—artisans,, petty shop keepers, the masse? is the crucial test for a melamdim, and that large camp of folk/ >song, and many of Reisen’s Luftmenschen who had literally but poems passed it when their ink w^s the air from which to draw a pre­ hardly dry. carious living. However, the poor and modest people of* those little IS warm and genuine interest in towns, of which there were hundreds the little people, the poor seam­ upon hundreds in the vast expanse stresses and the hard toiling workers, of Czarist Russia, were soulful men has endeared Reisen to the Jewish and women. They had hearts of gold, masses in a very special sense. He is and warm and quick human emo­ the best loved pf the great living tions. Jewish writers. He is beloved not Reisen’s sharp, penetrating eye only among readers but equally so recognized, while he was yet almost among his colleagues. Since, accord­ a child, the pure gold that was hid­ ing to our Sages, “every artisan hates den under the rough surface of the his colleague,” which is especially little town’s people. As a result, he true of writers, Reisen must, indeed, dedicated his talent to delineating be an exceptional man to have vir­ the glory and the lightf#and also the tually no “enemy” among his col­ shadows of the Shtetele (little leagues. There are many young and town). Although he has spent all his middle - aged Yiddish writers who adult life in large cities, most of it in owe their success to Reisen’s encour­ New York, he has never forgotten agement. For years he published and the Shtetele. Yet, despite- the circum­ edited, under great sacrifices, Yid­ scribed and limited sphere of the dish journals with the primary aim Shtetele^ the stories about its people of providing a platform for young, are neither monotonous nor repeti­ struggling writers. Reisen’s genuine tious. There are ever new traits and and sterling kindness, his childlike, fresh characteristics that Reisen re­ unaffected simplicity and modesty, trospectively discovers in the motley his warm and sympathetic friendship crowd of shoemakers and tailors, for all and. every one have become a butchers and grocers, simple house-^ byword in Yiddish literary and cul­ wives and naive girls that peopled tural circles. Despite his exacting writing schedule, Reisen is always his. childhood world. Reisen is a folk writer, in his verse and ever at the beck and call of any even more so than in his stories. individual or organization that needs Many of his poems have become folk him. He is invariably either rushing songs, to the extent that f$w of the to or rushing from a meeting to pro­ people who sing them know who mote this or that good cause, or help 18

J ewish LIFE

this or that deserving writer get more attention and support from the pub­ lic. v Reisen’s stories and poems are un­ pretentious—like the man himself. But this modesty should not deceive us as to the great importance of his books. These volumes now have added significance, for the world of th t Shtetele is no more. The twen­ tieth century prepared, and the Sec­ ond World War sealed, its doom. Yet it was precisely the Shtetele that was the inexhaustible armory of Jewish piety, genius and creativity. Future generations probably will, better than we, recognize the true signifi­ cance of the Shtetele. If they will, it

,

will be not least due to the stories and songs of Abraham Reisen, in which is caught the entire life, the dreams and hopes, the sorrow and tragedy of the Jews who built those.bulwarks of yesterday’s Jewish strength and the foundations of con­ temporary Jewish life. Although Reisen has been a hard toiler all his life, he is still spiritually young and physically hale. The years have' been kind to him and his crea­ tive power is still undiminished. The Jewish masses, the world over, wish their favorite and best loved writer many more years of blessed work and inspiration at the occasion of his seventieth birthday.

THE SECRET OF ISRAEL’S IMMORTALITY

What has prevented this constantly migrating people, this veritable Wandering Jew, from degenerating into brutalized vaga­ bonds, into vagrant hordes of gypsies ? The answer is at hand. In its journey through the desert of life, for eighteen centuries, the Jewish people carried along the Ark of the Covenant, which breathed into its heart ideal aspirations, and even illumined the badge of disgrace affixed to its garment with a shining glory. Thé pro­ scribed, outlawed, universally persecuted Jew felt a sublime, noble pride in being singled out to perpetuate and to suffer for a religion which reflects eternity, by which the nations of the earth were grad­ ually educated to a knowledge of God and morality, and from which is to spring the salvation and redemption of the world. Such a people, which disdains its present but has the eye steadily fixed on its future, which lives as it were on hope, is on that very account eternal, like hope. Heinrich Graetz (1817-1891) Decem ber, 1946

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DISTORTION o f C û M ^£ M fÙ Ü 4/e .

H ûu^U m . By ASHER SIE V Q E R IO U S -M IN D E D O rthodox Jews have'come to recognize that the gravest menace to traditional Judaism lies neither in modernism nor in Reform Judaism, but in Con­ servative Judaism. It is easier to face an honest opponent than an enemy hiding under the guise of friendship. The failure of Conservative Judaism to own up to its break with tradi­ tional Judaism, and its insistence on being dedicated to preserving our faith unimpaired, have deceived and misled many. “Conservative Judaism,” a recent book by Robert Gordis, is an elo­ quent example of this type of double talk. The author insists that Con­ servative Judaism seeks “to conserve the traditional Jewish way of life in the New World,” and then proceeds to explain that “some aspects of Jewish tradition may need to be dis­ carded.” He stresses that “Conserva­ tive Judaism in common with Ortho­ doxy, and in contradistinction to Reform, recognizes that the Torah Dr. Asher Siev is the Rabbi of the Congregation Kehilath Israel, Bronx, Néw York. He also serves as instructor in T al­ mud and Codes at the Teacher’s Institute o f Yeshiva U niversity.

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is binding and that Jewish law may not be set aside for the sake of caprice, convenience, fashion or ma­ terial advantage.” But he goes on to persuade the reader that “thé great codes, like Maimonides’ MAshneh Torahg Jacob ben Asher’s Tur and Joseph Caro’s Shulchan Aruch, as well as the vast Responsa literature, are binding in considerable spheres (italics mine) of Jewish life. Even when we deviate from their provi­ sions (italics mine) they are of the greatest importance as indicating the trend of Jewish tradition.” Thus Professor Gordis misrepre­ sents Conservative Judaism as the, guardian angel of Torah-true Juda­ ism* while in the same breath con­ ceding that he is ready to discard whatever is no longer important to the modern Jew! * One may wonder who authorizes Conservative rabbis to determine what is and what is not significant in Jewish tradition? Basically, the erro­ neous attitude expounded by Profes­ sor Gordis springs from one simple fact—the denial of the Divine origin of the Torah. While not so long ago the leaders of the movement were ambiguous about the traditional beJ ew ish L IF E

liet m Revelation, they now seem to build and preserve has deteriorated side with the Reform wing in de­ into an avalanche of destruction. The founders of the Jewish Theo­ nying it.. Once, however, this important be­ logical Seminary were a small group lief is discarded, Judaism is denied of English-speaking Jews of tradi­ its most vital element, Divine Sanc­ tional sympathies who were deeply tity. It is reduced to another “civil­ stirred by the official break of Re­ ization” and the Torah is no longer form with historical Judaism. As athe word of God but the expression result, they organized a theological of Israel’s historical experience. Since, seminary which, in contradistinction so reason the Conservative protagon­ to the Hebrew Union College in ists, our people has evolved this sys­ Cincinnati, “would stand four-square tem and way of life, it is possible for on the program of loyalty to tradi­ the modern Jew to amputate and tional Judaism.” Their intentions eliminate that which to his mind is may have been honorable—but the fruits they produced testify against no longer valuable. them. % U T where is the measuring rod To be sure, the Seminary of Solo­ and who is the expert surgeon mon Schechter was different from capable of performing these opera­ that in which Mordecai M. Kaplan tions? Indeed, there is no set stand­ pontificates. While the former urged ard by which “Conservative” Re­ that no violent break be made with? formers are guided. “Everyone doeth hallowed tradition, the latter set whatever finds favor in his eyes,” is himself up as the great “reinter­ atr accurate evaluation of Conserva­ preter” of Judaism. Concerning the tive practice. This explainsThe seem­ many attempts by so-called modern ingly incomprehensible fact that one* Jews at changes in the prayer book, may find in the Conservative fold Solomon Schechter had written: leaders who in the practice of Jewish “When every Jew prayed, one precepts range from moderate O r­ prayer-book was satisfactory for all; today, when hardly anybody prays thodoxy to ultra Reform. Professor Cordis argues that Con­ we need a hundred different ones.”, servative Judaism is still in the proc­ Mordecai M. Kaplan, on the other ess of development and crystalliza­ hand, has authored a Siddur and an tion, which may well be the case. Haggadah which, in many respects, However, if, as he claims, its found­ outdo those used by the Reformers. ers aimed at stemming the tide of Yet it is Mordecai Kaplan, rather Reform, their successors have failed than Solomon, Schechter and Louis them miserably by, surrendering the Ginzberg, who fashions and moulds binding authority of Jewish law. The Conservative theory and practice. In movement which was* intended to the words of Dr. Gordis, “Prof. December, 1946

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Jewry, was greatly interested in phil­ osophy, history and- mathematics. He decided that history and scientific books may be read on the Sabbath in the Hebrew language. His pupil, Rabbi David Ganz, was a scientist of renown. His predilection for mathe­ matics brought him into contact with Kepler, and Tycho Brahe induced him to translate the Alphonsine Tables from Hebrew into German. His chief work was a history com­ pendium, “The Sprout of David,” which was published in Prague in 1592. A cursory glance at the Talmudic scholars of the Middle Ages reveals that many of them were interested in diverse fields of secular studies) Many of the Rabbis of Poland, Ger­ many, France and Italy, were ac­ complished philosophers, mathema­ PR O FESSO R GORDIS charges ticians, astronomers, historians and that Orthodox Judaism is opposed physicians. Rabbi Loew ben Bazalel, known, to scientific research and averse to adapting itself to new conditions and as the Maharal of Prague, discusses ideals. This allegation is based on ‘the Talmudic ban against Greek a misunderstanding of traditional wisdom—and he stresses that it does Judaism and represents a gross dis­ not refer to the study of general scientific subjects, as these are not tortion of Jewish history. k To begin with, Jewish Sages have specifically Greek in character. They not opposed the verities of science. are rather the possession of the whole They refused to accept scientific human race. Our Sages merely pro­ theory as absolute by giving it prece­ hibited the study of the pagan teach­ dence over Divine Truth. But the two ings of the Greeks. The devotion of Orthodox Jewry are not mutually exclusive, rather they operate in different spheres, and to the study of the Torah has always ultimately complement one another. been inspiring. It has helped us to Rabbi Moses Isserles, who was survive nineteen centuries of Galuth. largely responsible for the acceptance Professor Gordis, too, concedes: “It of the Shulchan Aruch among world is undeniable that Orthodoxy has

Kaplan has been the master builder, of Conservative thought and his' in­ fluence on Rabbis and laymen is potent and fruitful today.” Prof. Kaplan’s books, “The Mean­ ing of God in Modern Jewish Re­ ligion” and “Judaism as a Civiliza­ tion” represent the most flagrant disregard of traditional Jewish con­ cepts, precepts and tenets. Although Professor Gordis hails Dr. Kaplan as the greatest among the founders of the Conservative movement, it is he who, more than anyone else, is re­ sponsible for the fact that a good many, if not most, of the leaders of the movement have drifted away from traditional Judaism and thus created a break with what Conserv­ ative Judaism originally set out to preserve and strengthen.

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J ewish L IF E

generally been marked by zeal for Judaism and the willingness to bring sacrifices for its cause. Moreover, it has been the great protagonist of the light of Jewish learning in modern times. It created Yeshivot that dot­ ted the map of Eastern Europe, and everywhere has insisted that learning is not the prerogative of a handful of rabbis but the duty and privilege of every Jew.” Wherever Jews secured some meas­ ure of autonomy,-Jewish law was the regulative force of their collective as well as their individual lives. The law of Israel has always been a po­ tent factor in moulding the pattern of Jewish life. In due time, Biblical and Rabbinic law was extended, interpreted and applied to new conditions and situa­ tions. The basis for the growth of the rich literature embodied in the Re­ sponsa1and Godes of medieval and modern days was acceptance of the Divine authority of the Torah, both written and oral, but never its de­ nial. Jewish life and learning were based on the conviction that the Torah is the undisputed revealed will of God. g V E N a superficial examination of the material contained in the vast literature of the Responsa shows how faithfully they reflect the daily prob­ lems of the people. In dealing with community, family and all types of business and labor problems, they are not ‘'Sterile and petrified subject matter” but a live, ever sensitive and December, 1946

créative law. The pulse of a living people throbs in this vast religious literature. Even with the enthronement ol the authority of the Shulchan Aruch, Jewish law did not cease to develop. The many commentaries appended thereto and the vast Responsa of later days testify to the fact that, although great reverence was dis­ played for the opinions of Rabbis Karo and Isserles, their decisions were at times contested and even overruled. But one of the great latter day experts of Rabbinic law also de­ cided that no Rabbi may render a decision unless he is thoroughly fa­ miliar with the post-Shulchan Aruch literature, otherwise his decision might be wrong. The significant point to bear ih mind is that the authorities who took issue with the Shulchan Aruch were well versed in Talmudic and Rab­ binic literature and, moreover, cher­ ished a deep reverence for the total­ ity of the written and oral law. They believed that it is Divinely ordained. It is therefore sheer dishonesty to compare conservative so-called “Jew­ ish authorities” to the great Rabbis of the past, who built and conserved Judaism by interpreting new condi­ tions in the light of the letter and spirit of the law. Today’s misleaders of th e ’ Con­ servative fold are generally ignorant of Talmudic and .post-Talmudic lit­ erature and devoid of any strong attachment to traditional Judaism. Moreover, in denying the Divine 23

Origin of the Torah, they strip it of all sanctity. And in insisting that Judaism is but the record of the his­ torical experience of Israel, they straight-jacket it to fit into the nar­ row confines of their frail and de­ limited minds. Whatever will not lend itself to the reinterpretation of their narrow comprehension is no longer held valid and binding. . . . Thus, Dr, Gordis contends, Kashruth is to be observed at home because it binds one to his people. “At the same time, it (conservatism) tries to keep in mind the conditions of modern life, which create prob­ lems for many Jews away from home,” and therefore allows the “eating of dairy dishes or fish in non-kosher eating places.” JN SUPPORTING their position with the contention that great au­ thorities in the past have differed with the Shulchan Aruch, the spokes­ men of Conservative Judaism remind one of the Jew who, when re­ proached for failing to don his Tefillin for the morning prayer, replied that he wished to remain neutral in the controversy between Rashi and Rabbenu Tam. In speaking of Judaism, Conserva­ tive Jews definitely refer to a totally different concept from that held by Orthodox Jews. To the latter, Juda­ ism represents the religious, ethical and cultural values embodied in the totality of the written and oral Torah, arid expressed in the unique way of Jewish life. To the former, 24

“Judaism as a civilization” may ex­ press itself in the form of Jewish creativeness in any sphere, even if totally unrelated to authentic Jewish areas, Professor Gordis also grossly mis­ interprets the Jewish concept of edu­ cation. To the traditional Jew, Jew­ ish education means an intensive study of the Bible, the Talmud and post-Talmudic literature. This, of course, does not militate against em­ phasis on Hebrew, grammar and Jewish history. But the study and practice of Jewish precepts comes firsth and the teacher is first of all the living symbol of Jewish knowledge and piety. Dr. Gordis hails the courses spon­ sored by the National Academy for Adult Jewish Studies and he ac­ claims the Jewish Theological Sem­ inary as one of the greatest centers of Jewish scholarship in modern times. The courses of the Academy, however, are far from leading to an appreciation and practice of tradi­ tional Judaism. And the Seminary is certainly far from being a citadel of . Jewish learning in the traditional sense. - Fortunately, the Seminary retains a shred of reverence and respect for the traditional institution of the Rab­ binate. It recognizes that its gradu­ ates are neither prepared nor quali­ fied to be “Rabbis” in the traditional sense. Consequently, the graduates of the Jewish Theological Seminary of America are not given the tradi­ tional Smicha or ordination. They J ewish L IF E

are merely 4‘graduated” as preachers and teachers in Israel. Yet, these men represent themselves as Rabbis with all the implications of the term. Besides all else, this is a grand de­ ception of the public, which is under the impression#that the Seminary graduate is a Rabbi in the full sense of the word. Even more painful is the fact that the Seminary graduates regard themselves as authorities on Jewish law, and capable not only of

interpreting but also of revising and abrogating laws as they see fit! It is painful, indeed, to see Con­ servative Judaism being carried away so far afield on this tide of false pre­ tenses, ignorance of Jewish law, and wanton disregard of the basic tenets of Judaism. Concerning this movement, we can but pray, “ God help us against our so-called friends, we shall take care of our avowed enemies!”

f The religion of the Bible is well said to be revealed, be­ cause the great natural truth, that “righteousness tendeth to life,” seized and exhibited there with such incomparable force and efficacy. All, or very nearly all, the nations of mankind have recognized the importance of conduct, and have attributed to it a natural obligation* They, however, looked at conduct, not as something one could not manage to do without. But “Zion heard of it and rejoiced, and the daughters of Judah were glad, because of thy judgments, 0 Etern­ al!” Happiness is our being’s end and aim, and no one has ever come near Israel in feeling, and in making others feel, that to right­ eousness belongs happiness! As long as the world lasts, all who want to make progress in righteousness will come to Israel for in­ spiration, as to the people who have had the sense for righteousness most glowing and strongest. This does truly constitute for Israel a* most extraordinary distinction. “ God hath given commandment to bless, and He hath blessed, and we cannot reverse it; He hath not seen iniquity in Jacob, and He hath not seen perverseness in Israel; the Eternal, his God is with him.” Matthew Arnold (1822-1888)

A Jewish education is the inalienable privilege of every Jewish child. Have you provided for it? December, 1946

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By DANIEL PERSKY *^HESE candles that we kindle . . . The “Sexton” and the eight can­ dles—the kindler and the eight that -are kindled. The Creator of Nature, the Orig­ inal One, Whose origin has no begin­ ning, the paragon of paragons, the Holy One, Blessed be He—He is the source of light, the quarry rock of illumination. The flame of His holy fire enlightens and warms all of ex­ istence in all its infinity, everything in heaven and on earth. And behold, this exalted “sexton”, the eternal and glorious Kindler, kindled a candle, the first candle— His people Israel, the seed of Abra­ ham, Isaac, and Jacob. It is an eter­ nal people; as the days of the heav­ ens and the earth are the length of its duration upon the world. No weapon forged against this nation will succeed, for it draws the sap of eternity from the very altar of God. In the desert, on the way from Egypt to the land of Canaan, in a period of transition, Israel was given the “Torah of Moses” -1- the Torah that planted in our hearts the faith in a God of justice and truth, of love and fnercy; the Torah crowns us with the splendor of commandments 26

and judgments, traditions and laws. By virtue of the Torah, Jeshurun grew exalted and mighty, was purged in the divine crucible, and purified seven times over. From the Torah we draw the abundance of our vitality, nay,; the reason for our existence. Her brightness envelopes our bodies and souls for ever and ever. It is the second candle and was kindled on Mount Sinai. Then too, we were presented with Judaism’s fundamental of funda­ mentals, the Sabbath. The delightful of all days, the crown of the week, the day of rest and relaxation, when we may forget our poverty and toil to unite with the Creator of the uni­ verse. On the Sabbath we forsake the secular realm and the gloom of reality. We are elevated and joined in holiness with the source of holi­ ness. We sense the distinction be­ tween naan and beast, for not by bread and work alone do we live—, here are the words of God and the sparks of His spirit. The very exalted “Sexton” himself lit the third candle for us—the Sabbath. But the Sabbath is not all we have. Throughout the year, from begin­ ning Jo end, the Lord of creation and J ewish L IF E

the Father of our nation has en­ Israel, together with that of our dowed us with periods of rejoicing people. Still another candle, the sixth canand holy festivals: Rosh Hashanah and Yom Kippur, Succoth and Sim- die; the high and mighty Kindler chat Torah, Chanukah and Purim, kindled for us — the Hebrew lan­ Pesach and Shevuoth. These holidays guage. The Holy Tongue, by which were appointed to commemorate his­ the Lord created His world, is also toric events of old, to serve as mile­ the language oTour people. In He­ stones in the flow of time, for spiri­ brew the Torah was given, in Hebrew tual sell-analysis, for the purification the prophets prophesied, in Hebrew of morals, as a symbol of past free­ the early and later sages meditated dom, and as a sign of hope and con­ and wrote, in Hebrew all the genera­ solation for the future. These festival tions of our great men struck off the days introduce joy and beauty into coins of Torah and Judaism, in He­ our homes, join us to the national brew the poets wailed the bitterness values; strengthen our hands in our of our exile, and in Hebrew they fight for survival, and encourage con­ aroused us to hope for redemption fidence in our ultimate victory. and salvation. Our wonderful and Verily, this is the gift of the fourth eternal tongue, old-new, ancientcandlei that the exalted Master young, has always been the vehicle of our meditations and visions. We kindled. Let us give thanks to the Rock of have never betrayed her; with the Ages fbr bequeathing to our people reconstruction of Zion and Jeru­ the fifth candles—the goodly, pleasant salem, she too shall be rebuilt. Our gfeat and variegated litera­ and broad land, that He allowed to our fathers. Eretz Israel is bound to ture, the treasury of our spirit and Jeshurun with an unbreakable bond. our individuality, from Genesis to this Deep in that land are anchored the very day, during the course of many roots of pur vitality and culture. periods and lands, through endless Without it our life is not worthy of sufferings and struggles — is the the name. Though we have been seventh candle, with which the most exiled from it, on account of our sins, powerful ‘'Sexton” of all blessed us. she has not been exiled from our Truly, it is a candle for our feet and hearts. When we dwelt on its soil, a light for our way in all our physical securely and freely, and when we and spiritual journeyings in foreign were far removed from it — at all climes. It is the guarded treasure of times she was the head of our joy our culture, in which is secreted all and pain, the aim of our longings that is good and exalted, select and and the chiefmost of our desires. We glorious—all that our national genius shall look forward all of our days to has created: the treasures of thought the perfect renaissance of the land of and verse, ritual and legend, the December, 1946

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sacred andrthe profane, science and ethics* We have guarded them with love and devotion and we are draw­ ing substance and understanding, wisdom and knowledge from them to this very day, and we shall com tinue to nourish our soul and heart with them forever. Yet another candle, the eighth and last candle, the Holy One of Israel and its Redeemer presented . to us, that we may know that there is an end to our labor and a hope for all who aspire to Him—it is the candle of the Messiah. Even when the Eter­ nal made life very bitter for us, we did not lose hope. Like a pillar of fire in the desert of our wanderings, the vision of the Messiah shone through the woes of the nations among whom we sojourned, in all the splendor and charm of His coun­ tenance. This long-held aspiration to be unfettered from the chains of the

deep was not symptomatic of a sick heart but of a longing one. As lqng as our hand holds the torch of the trust in the Messiah, as long as the image of redemption persisted in our eye—our knees did not totter nor our feet waver. With head held high and confident tread, with a burning heart we stride with pride to meet the sun rising in the east, the sun that will not cease to shine from Zion, our be­ loved and the nation of the redeemed. The Chanukah Menorah’s eight candles of Israel shine with power and splendor, they burn and are not consumed. Look at them. There is the, “Sexton” guarding the candles of his delight lest they be extin­ guished — those candles that burn bright, unceasing flare, in despite of the whole world. Translated from the Hebrew By Jacob Sloan

ISRAEL AND ROME It would be a mistake to ascribe to Roman legal conceptions • an undivided sway over the development of law and institutions during the Middle Ages. The Teuton came under the influence, not of Rome only, but also of Christianity, and, through the Church, there entered into Europe a potent leaven of Judaic thought. The laws of Moses as well as the laws of Rome contributed suggestions and impulse to the men and institutions which were to prepare the modern "world; but if we could but have the eyes or see the subtle elements of thought which constitute the gross substance of our present habit, both as regards the sphere of private life and as re­ gards the action of the State, we should easily discover how very much besides religion we owe to the Jew. Woodrow Wilson (1856-1923) 28

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By CHARLES B. CH AV EL g T U D Y and prayer are so per­ taught that by reading the Shema fectly and harmoniously blended we also comply simultaneously with in Jewish religious expression that it the commandment, “Thou shalt is difficult to determine their respec­ meditate therein (in the Torah) day tive boundaries, The study of Torah and night.” Thus the Shema, our is a mode of worship, and worship is most important prayer, is also a a recognized form of studying Torah, vehicle for studying Torah. Thanks to this harmonization of the The Ahahah prayer, one of the worshipful utterances of mind and most soulful utterances of the relig­ hearty our Siddur constitutes a glori­ ious heart, which precedes the Shema, ous synthesis of Torah and Tefilah, characteristically expresses the fer­ study and prayer. There is no need vent hope that out of His love for to elaborate on the avowed prayer. our ancestors and their descendants, and petition parts of the Siddur. In­ the all-Merciful Father will be gra­ stead, we shall analyze the Prayer cious unto us, blessing us with dis­ Book in an attempt to isolate its cernment and understanding of His Torah components. teachings. This petition for under­ First of all there are the portions standing is perfectly in tune with the of the Siddur that are literally taken didactic character of the Shema from the Torah. Best known among which it introduces. these is, of course, the Shema, con­ Biblical and Talmudic passages sisting of three Pentateuchal pas­ dealing with the Sacrifices are next sages summarizing the basic creed of in prominence in the Siddur. They Judaism: the Unity and Sovereignty were included in the liturgy to re­ of God, the duties of martyrdom for mind us that our prayers substitute, the faith, the study of the Law, and as it were, for the Sacrifices that the assumption of “the yoke of the were offered up in the Temple. Kingdom of Heaven” ; also,'acknowl­ The chapter of Ayezehu Mekomon edgment of the doctrine of Reward (“Which are the places where the and Punishment, and of the Exodus sacrifies were offered?” ), giving an as a link in God’s covenant with account of the manner in which the Israel. The Rabbis of the Talmud sacrifices were offered, is of special December, 1946

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significance. According to authorita­ Law, Prophets, and Psalmists are tive opinions, it has been included in joined in the sublime symphony of the Siddur because it makes mention the Divine Service, proclaiming the of all the different types of sacrifices, aspirations and hopes of Judaism. and refers throughout only to un­ Fittingly, the Rosh Hashanah Mussaf disputed laws. Most likely the vener­ has inspired modes of musical* ren­ able age of this chapter, too, con­ dition in harmony with the. exalted tributed to its being chosen for the texts. The second major principle of the Siddur. Its origin can be traced to the days before the First Temple wás synthesis of Torah and worship in the daily prayers, is the Rabbinic built! ’ The Priestly Benediction (Num­ dictum that we should pray out of bers 6: 24-26) and the passage Aylu a spirit of joy and confidence. Since Devorim (‘These are the things to the Jew the supreme source of joy which have no fixed measure” ), is the study of the Torah>it follows which follow the blessing for God’s that “we should rise to pray after gift of the Torah‘'to Israel, shine as having recited words of T orah.” The two bright jewels at the beginning traditional order of the Minchah of the daily service. The prominence service demonstrates how this prin­ given to the Hallelujah psalms in ciple was translated into practical the morning service, and to the Song terms. Strictly speaking, the After­ at the Red Sea, is likewise in con­ noon Service consists only of the formity with the Siddur’s tendency Shemoneh Esray. Early, however, to blend the matchless beauty of the Psalm 145 was prefixed, as it were, psalms with the life-giving words of to the Service, “that we should rise for prayer after reciting words of the Torah. Torah ’’ Thus Torah and worship In the Sabbath Service for the summer months is included an en­ are mutually dependent. The study tire tractate of the Mishnah, Pit he of Torah is- not permitted until a Aboth (Ethics of the Fathers). The* benediction has been recited,* and profound effect these chapters have worship proper is not begun until had on the formation of Jewish words of Torah have been uttered. The structure of the prayers and ethics cannot be overestimated. To this day the pertinent wisdom and their order is the third method by sublimé ethics of Pirke Aboth remain which the synthesis of Torah and unexcelled. They speak to the scholar worship is effected. Countless exam­ no less eloquently than to the un-| ples could' be cited to demonstrate tutored. The blending of study and how the whole structure of Jewish worship is perhaps most perfectly prayers has been profoundly influ­ achieved in the M ussaf for Rosh enced by Sacred Writ. “How many Hashanah, in which the words of the great laws we can derive from the 30

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prayer of Hannah!” was a famous dictum of the Sages. Lack of space compels us to limit ourselves to just a few examples: “Why were eighteen benedictions ordained fpr the Silent Prayer, that is, the Shemoneh Esray? Because in Psalm 29, where ‘the sons of the mighty5 (descendants of the patriachs) are called upon to wor­ ship God, the name of God is men­ tioned eighteen times.55—“Why were, nine benedictions ordained for the Mussaf of Rosh Hashanah? Because in the prayer of Hannah (who was granted her plea for motherhood on Rosh Hashanah) the name of God is mentioned nine times.55 — “Why does the prayer for repentance fol­ low immediately upon the prayer for understanding in the Shemoneh Esray? Because Scripture states, ‘And his heart will understand, arid he will repent!333 Since Scripture implies that repentance is the presupposition of understanding, we should pray first for understanding and then for the power to repent. “Why did the* Sages ordain that we recite the verse, ‘May the words of my mouth, and the meditations of my heart, be ac­ ceptable to Thee, O my Rock and my Redeemer,5 at the end of the Silent Worship? Would it not be more logical to offer up this petition at the beginning of the Shemoneh Esray? It is because King David re­ cited this verse after having com­ pleted eighteen psalms that we

should recite it at the end of the Shemoneh Esray/ The entire structure of Jewish prayers is founded upon our Sacred Writings. The traditional Siddur is not a mere collection of prayers,, but a carefully planned anthology of the finest chapters in the Bibe and per­ meated by the Biblical spirit. It was this fact which made the Sages pro­ claim that there were many prophets among the men of the Great Assem­ bly (the, Anshey Kenesses Ha-Gedoloh) — the conclave of Scribes and teachers who laid the foundations of our prayers and established their order. The synthesis of Prayer and Torah in the Siddur tWas further strength­ ened through the medium of their common language. Biblical Hebrew is the warp and woof of all our prayers. In this respect, Jewish schol­ arship will always be under obliga­ tion to the historian Zev Yawetz who in his Siddur (Avodas Ha-Levovos) succeeded in tracing every phrase of our prayers to a Biblical source! Yawetz5 work proves that, even in the matter of language, the Siddur is the receptacle of Biblical heritage. To us, Yawetz5 contribution constitutes an additional link in the chain of evidence, proving conclusively that our Siddur is a glorious and unique synthesis of prayer and study, as de­ fined by the Jewish genius.

Think not meanly of thyself, and despair not of perfection. Ifi -¿-Moses Mdintomdes (1135-1204) December, 1946

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THE TWILIGHT PRAYER (A Story) By SY L V A N ^ H E N I came home from the army, my grandmother no longer could see. For many years her eye­ sight had been steadily failing and though the family had come to ac­ cept it as inevitable, still it came as a distinct shock to me when I noticed her blindness at the station. The whole family had turned out to greet me. When we came down the stairs and started to get into the automobiles parked in front, I saw my grandmother holding out her hand in front of her with that same groping gesture I had seen in the blind wounded in the station hospi­ tal in Naples, Italy. “Oh Lord,” I thought, and then aloud to my wife: “Can’t she see at all?” “A little—there’s no sight in one eye at all; and just a faint glimmer in the other. Cataracts.” “But can’t they operate?”

was a large place that held pleasant memories for us, and in it my grand­ mother could move around freely and without assistance. The second morning of my return I was up at seven, at the table, wait­ ing for my coffee and scanning the apartment ads. My wife and I wanted an apartment of our own. I heard my grandmother’s faltering footsteps and stood up to help her to a chair. Her hair, I noticed, was completely white, but she still carried herself well. She had always been a tidy per­ son. “The news, is it good?” she asked, hearing me turn the news­ paper. I made some reply. Then my mother camé in and we had coffee together. “It is hard tò get cream,” said my mother. “But we have learned to do without many things since you went away. Sometimes even what we get isn’t genuine. Take ice cream, for instance. I don’t mind telling you thè substitutes they put into it have destroyed my taste for it. But—.’’ She shrugged. “Why should we complain! Overseas you couldn’t even get ice cream.”

“Too old. The doctor won’t guar­ antee the success of an operation at her age.” Poor old woman, I thought. It was hard to envision her taking a back seat, particularly since her life had always been so active. She lived in my mother’s home, where my wife “Yes, we shouldn’t be complain­ and I occupied a spare bedroom. It ing,” said my grandmother. “To have 32

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enough to eat is to live in Paradise.” We agreed. Then Mama turned to her and said, “Today is Thursday. It is the day Mae comes to help you with your bath.” “Yes,” replied my grandmother slowly. “This is the day for my bath. In the old days who would have thought : in a whole day I would do nothing but take a bath. But that is the way it is—on Thursday I take a bath. On Wednesday I go riding with Elsa; on Sunday the children come to see me.” “Well,” interrupted Mama. “If you would make up your mind to ride on Saturday, I would take you visiting, but we can’t walk these ter­ rible distances.” “Not on Shabbos,” said my grand­ mother; softly, “Ah . . . in the old days, how nice it was. The whole community lived around here. One could walk to friends; Now they all must live so far away from us.” " ^ H O ’S next door?” T asked. “You wrote me that the Shulmans moved away.” ‘'Strangers,” said Mama. “And the Milnersteins have gone too. They moved away just last February. Bought a big place in Mountain Crest Addition.” “Like |yesterday,” said grand­ mother, “I remember when they built. Such a powerful house, to last many years. . . . Now suddenly it is not grand enough for them.” “They are all moving,” said Mama. “The community is breaking up, going to the west part of town. December, 1946

It’s not the way it was. You know, sometimes I think all the money they’ve made has done something to them. The Lockerwitzes, for instance. For thirty years Aaron and Sadie lived down the street from us. Now they are divorcing. And with grand­ children too! She’s getting the big house on Lakeland Boulevard, they say . . .” Grandmother said, “Such a de­ voted couple they were.” “It goes to show,” continued Mama. “Look at Mike Kaplan. Shooting himself in the store. Such an immense business he had too.” “But why?” I asked. “I heard they were rolling in money.” “That’s the .trouble—he was wor­ ried because he had too much, Mike Kaplan,” Mama sighed and sipped her coffee reflectively. “You wouldn’t recognize the com­ munity,” she continued. “It’s so changed. Sometimes I have the feeling, it’s like we are standing on quicksand and slowly being sucked under.” W : SAT there gossiping idly until the girl came in and opened the French doors, leading to the porch. The morning sunlight touched grand­ mother’s lined face. It had a qual­ ity of alabaster. I thought of the wounded sightless I" had known in the army. And particularly of one captain, a young fellow, still in his twenties. We had had several con­ versations on the boat. One night we stood on the A-Deck and I watched the moonlight streaking the water, 33

but for him it was neither light nor right, if you’41 make it worth their dark. “When your eyes go, everything while. I guarantee you that.” He goes,” he complained. “What good puffed briskly on his cigar. am I now?” I remembered the bit­ “But I haven’t that kind of money terness in his voice and now looked to spend,” I replied. “And even if I with pity at my grandmother, won­ had the money, I wouldn’t do it.” He laughed sharply, “I don’t know dering if she too felt *as he did. I watched her getting up from her what" you’ve been used to in the chair. “Mae will be here soon,” said àrrfiy, but you ain’t gonna get any kind of consideration out here unless Mama. you pay for it. It’s a wicked game I spent the whole fruitless day in and you can’t afford to have any town, searching for a placer I saw the real estate people. I Went to see moral sentiments.” CHATTED for a few minutes friends, tried all the leads people had given me. But I had no luck. and then I went over to the park­ Late jn the afternoon, remember­ ing station to get my car. When I ing that relatives were coining over drove out, I discovered I had run in the evening to visit, I stopped in into the five o’clock rush hour. The at Mike’s Liquor Store. He was a traffic cops were whistling shrilly, stocky fellow. I had gone to school vainly trying to keep the cars mov­ with him. He was very friendly. ing. However, though everyone was “Hard to get the good brands,” he in a hurry to get home, thé traffic explained. “We generally hafta sell was hopelessly stalled. this new stuff — and it ain’t much Rather than waste gasoline/) I good. But . . .” he hesitated. “For an turned off the motor and sat there old friend just returned from the waiting until I could move forward. army—-i” He gripned and reached Eventually, of course, the noise sub­ under the counter. sided; motorists stopped blowing “Don’t know of any apartments?” horns. The street cars moved down I asked. thé street. The traffic lanes opened “Well, that depends,’’ he replied. ùp. I started my own motor and “Whom did you see about one?” stepped on the gas. I told him. “I guess you offered The noise and confusion of the the managers a bonus—to get some­ jam had given me a headache. thing for you?” he asked. But I When I got home, Mama came out hadn’t. “Listen,” he said, “go Out to on the sideporch and sat down with the Lake Hill Terrace, call the man­ me and my wife. We turned on the ager aside, offer him two hundred radio to listen to the news. ^dollars and you’ll have a place in a It was cool here in the approach­ month. Or go to the Worthside Arms ing dusk and I felt relaxed. Soon we . . . they’ll find you something all heard my grandmother’s scraping 34

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footsteps. Unaided, but holding her hand out before her,* she was making her way to the light. I jumped up and helped her to a chair. “Is it good news?5’ she asked. In one part of the land men were leaving their jobs and striking; else­ where there were riots. Lynch law had come back. Many scores of peo­ ple had been injured and killed in a train smash-up. An airliner had been lost at sea. Congress was still debat­ ing inflation, price control and the atomic bomb. . . . In Italy people were demonstrating because they wanted more food. In London there were conferences called for the purpose of dividing Palestine into spheres. The Russians and the West­ ern Powers were bickering as usual. Over the whole of Europe armed men stood at guard, suspicious and on the alert. Everywhere there was doubt — confusion — hunger ,—: want . . . and much despair. I had been away four years; helped drop death and destruction over enemy cities; known in my heart fear and suspense and intense long­ ing for home. I had seen the enemy at close quarters—and I had known that strange feeling of elation upon seeing my native shores after a long absence. All this had happened to mQ and to millions of others—men, who, like myself, had left their homes. Suddenly, listening to the news, I felt I was in the traffic jam again. The horns were blowing. The bells were jingling. We were moving at cross purposes . . . December, 1946

^ h e radio was making a frightful racket, I turned it down. At the same time I noticed, that my grand­ mother had risen from her chair and had moved back to a corner of the porch. Standing up, she covered her head with a lace cap and turned to face the open screen, in the oppo­ site direction of the setting sun. I watched her lips moving and looked questioningly at my mother. “What is she doing?” “Have you forgotten?” Mama smiled softly, touching my arm. “She is reciting the evening prayer, Maariv. She no longer can read the prayers but she knows them by heart. Lower the radio.” I switched off the news and we were quiet. Faintly, with an almost musical cadence^ we heard the words of her prayer. In the enormous sha­ dows on the porch, she seemed much taller than she was; and for all her eighty-odd years, singularly un­ stooped. I stared at her. No, you could not pity her as you might pity the blinded young captain. Standing in prayer, she seemed self-contained, sufficient to herself. . . . “Isn’t it wonderful,” whispered Mama. Then noticing that the radio was silent, she said, “But why aren’t you listening to the news? It might be something urgent.” ^ “No,” I replied. “There’s nothing urgent -about it at all.” And I con­ tinued to watch my grandmother, as she swayed there praying in accord­ ance with the age-old ritual of our people* 35

Y DINT OF

CARDS By AAR O N lE lT L I N JT seems to me that American Jews write a review at this point. What —riot all, of course but many of interests *me, "first and foremost, is them,—have decided to turn the re­ the sociological aspect, particularly cent “victory for Israel” into a “vic­ the chapter that deals with the American version of cardplaying. tory for cards.” Much has been written ip our While Jews have played cards in midst on this subject. It has been other countries too, here, in America, so much publicized, that writing on cardplaying has become a “national” it for the thousand and first timé cult. Years from now, when the his­ would seem to be a result of a sum­ torian of culture will want to know mer drought of themes. But no one with what it was that Jewish Amer­ can suspect a Jewish publicist of ica busied itself with particular zest lacking themes in a time when every during the most harrowing period of Jewish history, he will open Riv­ day ushers in a new woe. I turn to the subject of cards, be­ kind’s volume, and read: “On this side of the ocean the cause our “fellow-Jews” are writing a new commentary on the minor gambling cult developed among our Code of Cards; and secondly, be­ ‘fellow-Jews’ to a remarkably high cause of a recently published volume, degree. The most wide-spread form entitled, “The Battle Against Games o f/‘sociability’ here is the game of of Chance Among Jews,” a study of. chance. This species of entertain­ five hundred years of Jewish poetry ment is accepted in all camps, at all and cultural history; published by levels, and in every direction, alike Yivo. Its author is Isaac Rivkind, the by the devout and the free-thinking, excellent research-worker and very progressive and radical, rich and learned bibliographer. It’s an excep­ poor, man and woman, young and tionally fine piece of work, really a old. . . . There is no country where section of cultural history that only the ‘card-commandment’ is taken as a m an like Rivkind, a genuine literally as it is in America. There scholar and an authority in both are formally arranged gambling ancient and modem sources, could ‘benefits’ and card-parties—to sus­ have written. But I am not out to tain not only philanthropic and 36

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charitable institutions/ hut religious necessary to print a series of trueorganizations as well, such as Con­ life depictions in a campaign against gregations and Talmud Torahs, Syn- the* card-epidemic. In a preface to agpgues and Centers, and for the an article by Tashrak, ‘Cards’, (July * payment of the salaries of Orthodox 1, 1912), the editor wrote: and Reform Rabbis, teachers and “With this series of true-life depic­ tions, the editorial board of the cantors.” And should that future cultural Tageblat begins a strong campaign historian not wish to believe—lie will against the card-epidemic, which has have to, when he reads in Rivkind’s spread like a dangerous pestilence volume quotations from newspapers through the Jewish camp, and is and books, that, so to speak, doqu-. ruining whole famliies. In various ment the fact. And should he try to editorials and special articles we will excuse it, with the surmise that the reveal the terrible tragedies that re­ card-diseases has taken hold among sult from this destructive devil of us because of our great despair over gambling.’ ” Jewish woes, and Jews wished to for­ The future historian (I pity him !) get for a while (in the mood of “cup will, sigh, land read further in Riv­ of agonies, go slowly, let me be a kind’s study: little” ) —then Rivkind will demon­ “Games of chance spread among strate to him that the same pestilence the ‘radicals’ and the Jewish workers, was raging on the American Jewish even more than in the devout camp. street many, many years ago, when They played in shops, factories; at the possibility of a Hitler and a home, in lodges and in ‘society’. In Maidanek occurred to no one in the a debate between Medem and Liésin blackest nightmare. Even then Jew­ concerning Zionism and the Bund, ish newspapers wrote against the the latter (Liesin) observed suc­ “card-plague among Jews” (as G, cinctly: Zelikovitz’s article in the “Yiddishe “In reference to the masses, who, Tageblat,” of a full thirty-five years as Comrade Medem believes, con­ back, called it—in August, 1911). cern themselves with ‘Zionist dreams’ Even then the Jews read (or didn’t and ought to throw off these dreams, read) and—played on. As Krilov —I must inform him that it is not expressed it: “And Vaska hears—- so, unfortunately. The masses con­ and keeps on eating.” cern themselves rather with pin­ ochle and poker. Ah, if Comrade early as 1912,” we read in* Medem/ instead of battling Zionism, Rivkind’s book, “a great coun- would have as energetically thrown te ra c tio n was u n d e rta k e n a n d himself into combatting pinochle and followed through by the ‘Yiddishe poker!’ (Z,ukunft'¡ 1921).” At this point the historian will say Tageblat.’ This newspaper found it December, 1946

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to himself: “But there were in Amer­ ica—so I have read—Jews of the ‘progressive-worldly’ stamp as well, not only comrades. Did they too, those ‘progressive-worldly’ ones, busy themselves with cards?”, At that thought his eye will fall on the next paragraph, which ex­ plicitly states: “Nor »were the so-called ‘progres­ sive-worldly’ circles . any better. As proof S. Niger reported a short, characteristic conversation between himself and a provincial communal worker {Redd and Written, The Day, Oct. 1933) : “What do you do evenings?” I asked of a local communal worker in a provincial town. “ We play poker.” : / “Every evening?” “No . . . sometimes we play pin­ ochle.” Rivkind also quotes Litvak, who testified to the same effect in 1935: “In the old country only the com­

mercial people and travelling sales­ men, the doctors and druggists used to play cards. America is a land of equal opportunity. Here everybody plays : it’s a common, equal and wide-open game of twenty-one. In the old country they used to play cards on Chanukah, or simply any day off’ Here they play every night of the year. When you visit, you’re honored with a game of poker or bridge. Every gathering, every cele­ bration ends with a game of cards. I am afraid to say that they have a game after a funeral, too.” Litvak was afraid to say it in 1935. Now, in 1946, there’s nothing to be afraid of. We all see it: American Jews are shuffling cards after a calamity that is more tragic than all the funerals put together—after the gas-annihilation of six million Jews. Courtesy: Jewish Morning Journal Translated from Yiddish by Jacob Sloan.

HEAVENLY TREASURES King Moiiobaz, who in the days of the Second Temple became a proselyte to Judaism, unlocked his ancestral treasures at a time of famine, and distributed them am ong\thespoor. His ministers rebuked him, saying, “Thy fathers amassed, thou dost squander.” “Nay,” said the benevolent king, “they preserved earthly, but I heavenly, treasures theirs could b<? stolen, mine are beyond mortal reach; theirs were barren, mine, will bear fru it time without end; they preserved money, I preserved lives. The treasures which my fathers laid by are for this world, mine are for eternity.” -—Talmud 38

J ewish LIFE

THE TALMUD TORAH LOOKS TO THE FUTURE By JOSEPH: K A M IN E T SK Y jQURIN G the last few years, the Jewish Day School movement has made marked progress. There are at present 91 Jewish Day Schools in this country, covering 41 cities in 14 states, which provide for the edu­ cational needs, Jewish and secular, of 12,000 children. Conducted ex­ clusively by Orthodox Jews, these schools place the traditional group in the vanguard of a growing pio­ neer movement. The story of this gratifying devel­ opment has received much attention in the Yiddish press as well as in the Hebrew and Anglo-Jewish journals. Of late, a number of searching arti­ cles on the Talmud Torah have also appeared. It is noteworthy that in this discussion spokesmen of the major ideologies in American Israel have participated. A brief review of these articles and their cumulative effect will help us in arriving at a composite picture of the Talmud Torah and will indicate, too, the course it ought to take to in­ sure its future relevance and useful­ ness. Dr. Joseph Kaminetsky is Director of Education of Torah Umesorah, the Society for the Establishment of Torah Schools.

December, 1946

The recent discussion on the Tal­ mud Torah was touched off by Dr. Nardi’s statistical survey, “A study of Afternoon Hebrew Schools in the United States,” published in Jewish Social Studies, April 1946^ In this article — which interestingly enough followed fairly closely on the heels of Dr. Nardi’s -Survey of Jewish Day Schools in America” {Jewish Educa­ tion, September 1944)— the sad story of the decline of the Talmud Torah is told in cold, hard figures. Besides reporting the-general, steady drop in enrollment in afternoon schools of all types, Dr. Nardi indicates the complète disappearance of the larger jj schools (in 1944 there were no schools with more than 600 pupils, as against 10 in 1918 which had from 600. to 1000 pupils each) and the mushroom growth of small schools with less than 100 pupils (238 in 1944, as against 40 in 1918). These figures are all for New York City which. Dr. Nardi states, sets the trend for the rest of the country. As a matter of fact, the small congrega­ tional school is now pretty much the norm for after-school Jewish educa­ tion in this country. A study of 23 39

large American cities conducted in r\A N IE L FRISCH, Chairman of the Administrative Council of 1943 shows that there are now 357 the Zionist Organization of America, congregational schools with 35,960 pupils, and only 210 communal in a challenging article, “Jewish Edu­ schools (Talmud Torahs) with 25,- cation in America” {The New Pales­ tine, October 4, 1946) , agitates for 112 pupils. It is, however, when Dr. Nardi more lay control of our schools, sug­ presents his statistics on weekly gesting that the Zionist Districts had. schedules and the time allotted to better wake up and take over the the principal subjects in afternoon Jewish school-system, or there will schools, from data gathered in 39 be no Zionists — or Jews, for that ; cities in this country, that the full matter. force of the poor educational level and the feeble accomplishments of A pamphlet* distributed by the the Talmud Torah become apparent American Jewish Committee, “Edu­ Siddur, the study of a few chapters cation for Living American Jews,” of Genesis, and some smattering of written by its educational consultant, Hebrew by and large constitute the Israel B. Rappoport, goes furthest, regimen of Jewish learning of those however. No Jewish school of our children we manage to attract to day, the author contends, will meet the basic needs of our children for these schools. Despite these discouraging facts, an “emotional acceptance of Juda­ Dr. Nardi makes a plea for the Tal­ ism,” a sense of “kinship with the mud Torah, since 53.3% of all chil­ Jewish people,” and of the “worthi­ dren attending are sent there by par­ ness” of being a Jew. What we need ents who prefer it to any other type is a new type of “community-center of Jewish school. It behooves us, school” sponsoring small group and then* Dr. Nardi concludes, to im­ mass activities. Mr. Rappoport would prove what will remain the “pre­ curtail even the meager “meat” diet dominant form” of Jewish education of the Talmud Torah in exchange for years to come; the Talmud for elusive “parevdige” concepts. His proposal is wishful thinking at best Torah. In much shorter form, but in the and does naught but recall the same vein, this plea is also sounded watered-down Jewish educational by Harry Z. Wohl, writing in Shevi- program offered some years ago by ley Hachinuch for July 1946. Mr. Joshua Lieberman’s “New Approach Wohl points up especially ■the need to the Education of American Jewish of forming more effectively function-, Children,” sponsored by the Jewish ing lay boards who will stimulate Education Committee’s Commission greater interest in the Talmud on New Approaches to American Jewish Education. Group-work techTorah. 40

J ewish L IF E

niques can aid Jewish education sub­ stantially; however, they cannot sub­ stitute for it. “The Objectives and Standards for the Congregational School,” pub­ lished late this spring by the Joint Commission on Jewish Education of the Rabbinical Assembly and the United Synagogue, by-passes the problem altogether by accepting the congregational school as the norm. The pamphlet states the objectives and the curriculum for a six-houra-week congregational school. It seems Conservative Judaism needs only that little time to train its future standard-bearers. Morris B. Benathen’s “The Role of the Talmud Torah in.-Jewish Edu­ cation ■in America/’ included in Rabbi Leo Jung’s “Israel of Tomor­ row,’’ strikes nearer home. It may be said to present the prevalent Ortho­ dox view on the future of the Tal­ mud Torah. Mr. Benathen states the sad case of the Talmud Torah, call­ ing upon Orthodoxy to resuscitate it. “The Talmud Torah holds a piv­ otal position iii the future of Amer­ ican Jewry,” he writes. “It would be suicidal, indeed, for traditional Jewry above all to predicate its educational policy on the sht erith hapelatah for­ mula, as some zealous partisans (the all-day school enthusiasts — J. K.) have been advocating.” Elsewhere in the article, he says, t o o : “. . . this view (that the all-day school is the only solution—J. K. ) is short-sighted and extreme. It has been responsible for diverting, vital forces—the tradi­ December,. 1946

tional element — from the Talmud Torah, thus contributing to its de­ cline.” These are strong words, and many Orthodox Jews will differ with them. Orthodox educators have labored hard and long to strengthen the Tal­ mud Torah. They are not prepared to sacrifice this position, although they may feel that their efforts in yeshiv ot ketanot will pay higher divi­ dends. J 7 VEN the most hardy protagonist of the Jewish Day School will not suggest closing all Talmud Torahs tomorrow. Orthodoxy’s stra­ tegic position as a dynamic and vo­ ciferous pioneer of the day school movement must be strengthened. More yeshibot must be built. At the same time, however, we must im­ prove the Talmud Torahs. Almost all communities report that the Jew­ ish Day School has served as a veri­ table leaven in raising the -standards of the Talmud Torahs. We cannot as yet write off the Talmud Torah ! Many Jewish chil­ dren will rely upon this school as their only medium for obtaining Jewish learning and inspiration to Jewish living. No matter what our personal predilections are, we must rehabilitate the, Talmud Torah. In the light of this conviction, the * following suggestions for the better functioning . of the Talmud Torah are offered. They are geared, in the main, to the most valid suggestions embodied in the many articles on the 41

past and future of the Talmud Torah earlier evaluated. First and foremost, we must take a definite stand as to the organiza­ tional aspect of the Talmud Torah. Shall we advocate a return to the community - controlled school as against the congregational school, in order to do away with the multi­ plicity of smaller schools? It is a foregone conclusion that for Orthodox Jews the congrega­ tional Hebrew School is the best afternoon Jewish school. The con­ gregational school is more than merely a place where Jewish studies are pursued. The communal Talmud Torah, in the past, has emphasized knowledge, giving little or no atten­ tion to Jewish practice; and there is no indication of any change of policy in this area. And yet, even the record of the congregational school — the Ortho­ dox included — is far from satisfac­ tory. Congregational schools have over-emphasized competition result­ ing in very little kin9at soferim of the right kind. Almost every synagogue has fostered its own little school whose destiny has been guided, in the majority of cases, by an over­ burdened rabbi. Most of these schools^ moreover, have really been communal in nature, catering to the 'entire neighborhood rather than limiting their registration to the chil­ dren of members. Consequently, many congregational schools have watered-down their standards con­ siderably. 42

J T SEEMS to us, that 3 the after­ noon school is to be an effective instrument for Jewish education, the following changes must be effected: The congregational school must be no haphazard collection of a few Hebrew classes. It must be a planned, thoroughly organized school-unit ad­ ministered by a professional princi­ pal. After educational policy has been determined in consultation with the rabbi, the school board, the prin­ cipal, and a committee of parents should have sole control of the school’s program. Where the size of the school does not warrant the appointment of a principal, a head-teacher should be placed in charge. In all cases, how­ ever, some central agency or body must supervise these congregational schools, to insure the maintenance of certain minimum standards. This means that communities with a num­ ber of Orthodox synagogues should organize a local committee on Ortho­ dox Jewish Education, which Jn turn should be responsible to a central national agency. We have had too much unsupervised Jewish education in the past. As a matter of fact, we would strongly urge the communities tp ex­ ploré the advisability of organizing one central school to serve the mem­ bers of all the Orthodox synagogues in the town, or the neighborhood. Brov am hadrat melekh — there is glory in numbers! One well-organ­ ized “central congregational school” will be better than a few poor J e w ish L IF E

schools. Such an institution would have made themselves felt in recent combine the best features of both the years. One is, to supplement all class­ communal Talmud Torah and the room study with a number of after­ ' congregational Hebrew School. We school activities stressing participa­ may well be moving into a period tion in Je\yish life (Junior Congre­ when a strong Orthodox Committee gation, holiday celebrations, projects on Jewish Education will be the ac­ on Eretz Israel, etc.). The Orthodox tive sponsor of a yeshivah ketanah Jewish afternoon school must be in for those who desire a maximum the forefront of experimentation program and of a good “central Tal­ along these lines. It goes without mud Torah” for the offspring of par­ saying that in this day and age “ ac­ ents who are averse to giving their tivities” should be part of the cur­ children an intensive Jewish train­ riculum, not “extras.” They ought ing. to be included in all Jewish school These organizational problems, programs. however, are in reality but the ex­ ternal aspects of the core dilemma J]^NOTHER direction in which owe in the afternoon Jewish school field, schools are moving is the “com­ the curriculum. Despite a number of munity school,” where activities are extremist proposals and middle-of- planned not only for pupils but for the-road suggestions put forth in the parents and members of the neigh­ last few years, there has been no borhood as well. The fostering of great change in the program of the closer school-home relationships must average Talmud Torah. We Ortho­ be part and parcel of the program of dox Jews, especially, have.been con­ the improved afternoon school.. tending with this dilemma for years; In the area^ of the actual teaching for we have always been concerned of the basic subjects of the Talmud with practice and not only with Torah, more consistent planning is knowledge. required and has, fortunately, been Indeed, many of us have given up forthcoming, to some extent. Ortho- r hope of accomplishing this task in dox educators must join in this plan­ the few hours at our disposal in the ning and help provide better syllabi afternoon school. Nonetheless, as for the teaching of Siddur, Humash noted in the foregoing, this job yet and Hebrew, in order to make these remains to be done for the 53.3% of subjects more meaningful in the lives those children in Jewish schools who of our children. will continue to rely op the supple­ To a great extent, all this hinges mentary school for their Jewish edu­ on the most crucial problem in Jew­ cation. ish education : the shortage of In the attempt of resolving this trained teachers. Again, many of us dilemma, some significant trends feel that only theyeshivah ketanah December, 1946

43

with its emphasis on maxima is the solution. Many of our earnest teach­ ers áre sick of the “ba-ba-be,” the perennial “ivri” and “fier hashes” which form the regimen of most of oiir afternoon schools. They are flocking to all-day schools. Some­ thing will have to be done to keep them in the Talmud Torahs. It goes almost without saying that our teachers must be assured a de­ cent living wage and fair terms of employment. They must réceivë due recognition if we want them to con­ tinue to serve us faithfully. Moreover, our teacher-training in­ stitutions must take cognizance of the trend to combine teaching and group-work. Teachers capable of serving in this two-fold capacity will be able to command higher salaries, and thus there will be an incentive

for them to stay in the field. The current - practice of combining a yeshivah morning job with an after­ noon position must be scotched. No teacher can do justice to two full­ time (4 to 5 hours) schedules. Board members must realize that teaching four or five hours is not a part-time job. Our schools have suffered be­ cause we have denied our teachers valuable time for relaxation and inservice training. American Jewish leaders, rabbin: ’ and lay, have made almost a fetisn of criticizing our educational institu­ tions. It is to be hoped that they, together \vith our teachers and school administrators, will add to their scathing words earnest efforts aiming at providing for American Israel a sensible system of supplementary Jewish education as well as a net­ work of good all-day Jewish schools.

KADDISH Kaddish is not a prayer for the dead, but a pledge from the living; not a superstitious phrase, but a man’s motto of life. . . . Kaddish is the eternal appeal to the divine spark in the heart, of every Jewish soul. It is the ‘‘river of light,” the stream of - idealism in which the elect bathe for their eternal rejuvenation; from whose light the groping millions are* illumined; from whose fire the historical body of our people draws the secret of its eternity. The Kaddish is the living consciousness of our obligation to add Jewish assets to those acquired by the generations before us, — to save God for the world. — Leo Jung (1892—) 44

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THE PROBLEM OF SYNAGOGUE ATTENDANCE By CHARLES J. SH O Ú LSO N

*J"HERE is certainly no question in any one’s mind that one of the main concerns of the majority of American rabbis is hpw to increase Synagogue attendance. Upon perus­ ing the Bulletins of our Synagogues and Temples, whether on fashion­ able Central Park West in New York City or in some forsaken hamlet, one is struck by .the pathetic pleas of the rabbis for greater pride in our Houses of Worship and increased at­ tendance at Seirvices. But the citing of statistics proving that we are woefully delinquent as “Church-goers,” and the admoni­ tions of the rabbis go practically un­ heeded. And so, all but despairing, some rabbis are resorting to novel schemes in order to attract more “worshippers.” For many congrega­ tions, unfortunately, judge the rabbi’s usefulness and effectiveness by the number of men and women he can “pack in” at services. Accordingly, the knowing rabbi dedicates one* ser­ vice to B’nai B’rith, another to the Sisterhood^ and still another to the Boy Scouts. The shameful lack of reciprocity on the part of some secu­ lar organizations in this respect is well known to every rabbi. It is get... ..The author of this challenging article is the spiritual leader of Congregation 'Shomray Hadath, Elmira, N. Y.

December, 1946

ting so, that even the members of. these worthy organizations fail to put in an appearance on these “nights of dedication.” They áre beginning to see through this* “honor” as just an­ other attempt to expose them to a “Yiddish vort” on the Sabbath. Some of them, in fact, resent it. Recently, Rabbi S. Felix Mendel­ sohn, of Chicago’s Temple Beth Israel, ventured the following cere­ bration in attempting to solve this problem. He opines that our predica­ ment is due to our refüsal to learn from our Christian neighbors who have “ mastered the mechanics of worship.” He suggests, therefore, among other thing¿, that the offer­ tory, or passing of the basket at every service, be introduced. Rabbi Men­ delsohn is “convinced,” that beauty, decorum and harmony will result, and greater attendance will natur­ ally follow. In all fairness, be it said that the good rabbi does not intend this sug­ gestion for Orthodox Jews who will “naturally not resort to handling money on the Sabbath,” but for Re­ form Temples, and even Conserva­ tive Congregations, whose boards “pgrniit their people to drive to the Synagogue on the Sabbath.” -To ask them to contribute during the ser­ vice seems-to be the next logical step. 45

This writer will not enter into a ing, Worship and Charity.” Worship discussion of the merits or demerits was the sustaining pillar of learning of this grotesque suggestion, which and charity, without which the latter its author designates as a “mode of would crumble and fall. Moreover, expressing Judaism” and in con­ there were no secular Jewish organi­ formity with religious motives that zations to usurp some of the religious functions of the Synagogue, and re­ are “distinctly American.” place them with a species of ques­ Neither do we agree with Mr. tionable “Jewish culture.” Steinberg (“One-Day-A-Year-Jews It follows, then, that the only way Jewish Life—Oct.) that the answer to rear a generation of Synagoguelies in having the rabbis insistently demand a maximum attendance jn goers, is to inculcate in our children order to allow for a bit of “legiti­ reverence and appreciation for the mate bargaining” and settle for a Synagogue. Experience teaches that Minyan at Sabbath services. Many the regular, dependable “Shul Yid” Congregations have, in fact, ceased is the one who has had a good Jew­ asking and have instituted a system ish upbringing. If we should investi­ gate among those without such a of enforced -— morally, of course background who attend Synagogue attendance on the part of chosen ‘ regularly, we might find that some groups of their membership, alpha­ attend out of consideration for the betically determined and rotating in rabbi, others because they hold some character. This system has, no doubt, official position and feel “obligated,;’ much that can be said in its favor, still others because they happen to but it still does not strike at the roots enjoy the cantor or choir. But all this is, clearly “ahavah ha’tluyah hedaof the problem. var” devotion lacking a wholesome JS it not true that loyalty and devo- foundation. The true worshipper is * tion are the essential prerequisites he whose innate feeling for the Syna­ of Synagogue attendance? In days of gogue precludes any artificial or old no artificial methods were neces­ high-pressure tactics. sary to attract the Tew to the Syna­ Of course, this writer realizes that gogue. He was taught from infancy the primacy and indispensibility of the majority of American Jews are th e Synagogue. T h e Synagogue denied this type of upbringing and served as the hub of all social, cul­ so must be attracted through some tural and recreational activities a? dubious methods of external propa­ well as his House of Worship. #He ganda. Consistent Synagogue-goers maintained undivided loyalty to the are Synagogue-minded Jews, and dictum of Simon the Just that, “The these can be developed only through world rests on three things: Learn­ an intensified process of education, 46

J ew ish L IF E

C Í CvcAA, -

£

g g £ c& p l

By K O R A l VO TH EEK JJA R R Y ELKIN’S spirited “De­ fense of Jewish Community Cen­ ters/’ printed in Congress Weekly, September 20, 1946, is an answer to the many-voiced choir of critiques who, in recent months, have chided the Jewish Community Centers for their un-Jewish programs* The spot­ light was first trained on this regret­ table sore by The Jewish Spectator (November, 1945), which charged “that the Forums and Lecture Series of the Jewish Centers and Ys rarely include Jewish themes and lecturers who could speak authoritatively on Jewish themes closer to the hearts and interests of the Jew in Middletown than India, China—and what not?”

table avalanche of articles and edi­ torials demanding that the Jewish Community Centers introduce more Jewish content into their programs and, especially, their Lecture Series, Institutes, etc. Aaron Zeitlin in The Jewish Horning Journal, Menachem Boraisha in Congress Weekly, Ga­ briel Cohen in The Jewish Post and Robert S. Gamzey in The Intermountain Jewish News are but a few of those who called upon the Jewish Community Centers and their par­ ent body, the National Jewish Wel­ fare Board, to espouse a definitely Jewish educational policy.

Mr. Elkin’s reply to the “editorial writers, educators and rabbis . who have denounced the ‘secularism’ The editor of The Jewish Spec­ of the Centers and Ys, the inade­ tator posed the question: “Were the quacy of the Jewish programming Jewish Centers and Ys built to edu­ and the failure of the parent organ­ cate Jews in world affairs and to pro­ ization, the National Jewish Welfare vide an opportunity for showing the Board, to develop its constituent Gentiles what kind of talent and groups along more thorough Jewish ‘names’ the local Jews can afford to channels” presses the point that “the bring to town, or were they built to fault, dear reader, is in ourselves.” bring Jews closer to their people and Mr. Elkin avers that “the Jewish its cultural heritage?” lecturer and artist has always found Widely quoted and reprinted, this the Center a willing medium through editorial was the spearhead of a veri­ which he could transmit his message December, 1946 47

to the diverse groups that consti­ licity and what passes as “prestige” tute, every Jewish community. The is blurring their judgment and sense JWB’s Lecture Bureau roster, which of proportion. Like the Jewish Com­ is used extensively by Center execu­ munity Centers;7 these groups want tives, reads like a veritable Who’s to attract “crowds” and so they sacri­ Who in American Jewish cultural fice Jewish content for Gentile life.” Mr. Elkin insists that “where a glamor. Mr.'Elkin is quite'right—the prob­ Center does not offer some intensive Jewish program of studies, the fault lem transcends, „.the limited area of does not lie with the philosophy of the Jewish Centers where it has be­ the Center movement” In other come most critical, perhaps. It is words, you can lead a horse to the symptomatic of a serious lack of water, but you can’t make it drink. balance in American Jewry which The Jewish. Center Lecture Bureau requires analysis, specific diagnosis— zealously promotes Jewish program­ and treatment. ming—the local communities, how­ ever want Gentile celebrities, foreign JE W ISH SO CIAL STU D IES (Vol. correspondents, radio commentators, * V III, No. 2r—April, 1946) per­ authors of sensational best-sellers, formed a major public service by public figures—in short “talent” that allotting over 20 pages to Noah Nardi’s “Study of Afternoon Hebrew attracts the crowds. Mr. Elkin is unfortunately right Schools in the United States.” Dr. in pointing out that the membership NardiV; detailed statistical survey is of the average Jewish community required reading for all workers in lacks “sufficient interest” in Jewishly Jewish, education. Here are some of geared programs. He admits that its highlights : “The Talmud Torahs and the con­ there is a melancholy disparity be­ gregational schools have been losing tween the efforts and funds expended by the National Jewish Welfare ground, particularly since 1928. . Board on Jewish educational projects The afternoon Hebrew school is and the results achieved. He holds doomed to lose the important status that ‘‘for the answer to this problem which it has held for thirty or forty we must review the entire matter of years. . . The studies of most pupils Jewish culture in America, since the terminate with the Bar Mitzvah cere­ Center is part and parcel of that mony.... Another very important fac­ tor in thq decline of the effectiveness development.” Regrettably, “the prominent Gen­ ofJthe. Talmud Torah is the decrease tile” lecturer has become.an estab­ in size of such schools and the great lished feature.and fixture also with increase in number during the same many Orthodox organizations and years of smaller congregational schools congregations, whose desire for pub- ... . In New Yoià;-City the number of ;J ewish LIFE 48

schools with less than a hundred of whom 164,490 were enrolled in a pupils grew from 40 in 1918 to 238 Jewish school . . . in 1944. . . . Whereas in 1918 there “Within one generation significant were 10 . schools with from 600 to progress has been made in Jewish 1,000 pupils:each, in 1944 there was education. A system of education, in­ no Talmud Torah with more than cluding elementary and Hebrew high 600 pupils. . . . The smaller congre­ schools and institutions for more gational schools present a difficult advanced students, has developed, problem from the point of view of and a trained staff serving close effectiveness of instruction and effi-! to 2,200 schools with about 7,000 ciency of administration. . . . Among teachers has taken the place of the 235 congregational schools surveyed, incompetent free lance. . . . Since 90, or almost 40 percent, had 49 1928, however, the afternoon He­ pupils or less, and 154 schools (65 brew school has shown signs of weak­ percent) had less than a hundred. ness and inability to keep up with Most of these schools achieve very the sociological and cultural changes poor results. They have a large turn­ of the American Jewish community. over and the majority of their pupils . . . How much Hebrew can be are Bar Mitzyah trainees. Most of taught in an afternoon Hebrew these schools do not seem to hold school? Theoretically there is a great their pupils long enough to cover deal that can be taught in a Talmud even a minimal curriculum, to say Torah, especially in those following nothing of completing a course of a a six-year graded curriculum with few years. . . . The congregational ten hours of instruction weekly. But schools, on their limited budget, can­ very few Talmud Torahs have such not afford to pay even the minimal a schedule and very few pupils com­ salaries. . . . The tendency of congre­ plete the six-year course. . . . The gational schools to operate on a extent to which advanced Hebrew three - day basis with a curtailed texts are used, even in the intensive teaching schedule and a minimal afternoon schopl, can be seen from curriculum has grown very strong in the fact that while there are literally recent years, . . . The ratio of the scores of textbooks for the first year, estimated child population attending with new ones coming out every year, a Talmud Torah or a congregational there are only five or she for the sec­ school varied widely. Among the ond year, and three or four for the eleven largest centers of Jewish pop­ third. . . I The stress on mechanical ulation, the percentage ranged from reading (of the Siddur) is supposed­ 7.4 in San Francisco to about 30 in ly a Concession to the demands of Newark.. a. The writer’s (Dr. Nardi) parents for quick results. . . . The estimate for the whole country is teaching of mechanical reading has 725,580 Jewish children (in 1943)* come to be considered a necessary December* 1946 49,

outlook for the future of a knowing and educated American Jewry is dark. The more it is to be regretted that he fails to view the Jewish Day School in its right perspective. Hexoverlooks that Jewish spiritualreligious survival has always been the achievement of a small fraction—the she’ar yqshuv oi the Prophet’s vision. Dr. Nardi’s survey, and similar stud­ ies, again point up the necessity of putting all our resources behind the Jewish Day School movement. There is need and room for hundreds of Jewish Day Schools of the Yeshiva type in this country. They—and only they—¿-can salvage for us the saving remnant of our youth, who will keep Judaism alive and creative in the world of tomorrow.

evil in Jewish education. . . . The schedule of the afternoon school leaves only half an hour or an hour per week for the so-called content subjects: Jewish customs and cere-' monies, Jewish history and current events. . . . The Jewish school has been striving desperately to counter­ act the secularization of the Jewish home.” Dr. Nardi admits “the declining status of the Talmud Torah.” He holds, however, that with all its short­ comings it will remain “the preferred type” of Jewish school. Despite the recent growths of the Jewish Day Schools, Dr. Nardi believes that “they will never be able to attract more than a very small fraction of Jewish children.”.Dr. Nardi is a real­ ist and so he frankly admits that the.

■ —-— *" • .

CHANUKAH

CANDLES

By M O R R IS RO SEN FELD Telling all those listening Legends manifold. Many a little story, Tales of blood and glory Of the days of old.

Once you knew on what you stood, Wore the crown of nationhood, Ruled among the rest. “Jew, you had a land one time, And an armed hand, one time—” How it stirs the breast!

As I watch you flicker, As I list you bicker Speak the ancient dreams, “Jew, you also took the field, Jew, you made the foeman yield.5 God how strange it seems!

Little flickering glories, All your little stories Wake the sleeping pain. In my heart it stirred and cried, Asks, and will not be denied: “Shall this be again?”

T ITTLE candles glistening

50

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A CHANUKAH QUIZ Question : What is the meaning of the name “Chanukah” Answer: Technically, the word is taken to Mean “dedication” or “in­ auguration.” In this sense it is im­ plied that the Chanukah festival commemorates the dedication of the altar and the purification of the sanctuary which had been defiled at the hands of the pagan oppressors under the leadership of Antiochus Epiphanes, the tyrant. It is interest­ ing to note that the very first formal sanctuary, the “Mishkan” ; (taber­ nacle) which the Israelites con­ structed in the desert was originally to have been dedicated on the same date as that which is marked on our current calendar as “Chanukah” (25 th of Kislev), according to the Talmud, since it was actually com­ pleted on that day. Instead, the inauguration was postponed until Nisan and the original date on the calendar was used later on for the same purpose. There are other sources which read a different inter­ pretation into the name “Chanu­ kah.” They break the word into two words i.e., “Chanu” and “Kah” The first half means “they rested” while the second half represents the numerical equivalence of “25.” Ac­ cording to this interpretation the thought is implied that the gallant Maccabees who took up arms against the oppressors gained their victory and “rested” from their heroic strugDecember, 1946

By SAM U EL /. FOX

gle on the “25th” day of the month Kislev. Still another source insists that the five letter Hebrew word “Chanukah” is an abbreviation sig­ nifying that we light “eight can­ dles” and that the procedure of lighting them is “like” that pre­ scribed by the followers of “HilleL** Hence the five letters (Chet, Nun, Vov, Kof, Heh) stand for “eight candles” (are lit) and according (to the) Hillelites. (Lighting the candles in the arithmetic progression from one to eight as we do today.) Question : Is the festival known by any other names? Answèr : Yes. It is sometimes called “The Feast of the Macca­ bees” (Chab Hamakabim) implying the fact that we celebrate the victory of the Maccabees over the Syrian Hellenists who wanted to supplant and suppress the beliefs #and ideals of Judaism. It is also called the “Festival of Lights” ( Chag Haneiros) signifying the fact that we kindle lights on this festival. Question : Why is it customary for the children to play with the tradi­ tional Chanukah top called the “Dreidel” on Chanukah? Answer: As was thè case with so many tragic Jewish persecutions, the initial thought behind the tyrants was to stop the Jews from studying the Torah. In those days Jewish Scholarship was carried on by “mouth to mouth” transmission and 51

not through writing. The Talmud, especially, was studied only orally, in groups. A decree was therefore issued prohibiting any assembly of learning to congregation for the purpose of study of the Torah, under the pen­ alty of death. Not to be outdone or discouraged by this malicious decree, the Rabbis sought to camouflage their studies by giving the outward appearance of play amidst their groups of study. This was adequately achieved by spinning the “top of chance” which was a common pas­ time in those days. There being no evident signs of writing, the observer would conclude only that the group was engaged in play and not in ac­ tual study, the latter being actually the case. To commemorate this trick by which the learned men were able to proceed with their studies, it is still customary to spin “Chanukah Tops.” It has thus remained a cus­ tom to play “games of chance” on Chanukah while it is prohibited on all other occasions. The great Rabbi Isaac» Elchanan was said to have given the following explanation of why we play with spinning tops on Chanukah whereas we play with “groggers” (spinning noise makers) on Purim. The contrition and re­ pentance that the Jews revealed dur­ ing the persecutions of the days of the Maccabees was only superficial and effective only from above. Their rescue then, was merely due to 4 saving act from the Lord’s grace. The spirit of penitence that sprung up during the days of Mordecai and 52

Esther was actually from deep down in the hearts of the people bringing fundamental regret of their sinful ac­ tions which was the prime factor for their deliverance in that instance. Thus a “dreidel” which is circulated from the top is used on Chanukah, while a “grogger” which is rotated from beneath is used on Purim. Question : What does the word “DreideP5 actually mean ? Answer : The top is called a “drei­ del because the word stems from the German word “Dreihen’’ which means to. “turn” or to “spin.” It r also called “trendel” at times. Question : Why is it customary to eat Cheese delicacies on Chanu­ kah? Answer: The explanation for this custom is usually connection with the story of Judith who performed a great deed during the heroic ex­ ploits of the Maccabees. Judith, ac­ cording to the story, fed cheese to the leader of the Jewish foes in a successful attempt to make him thirsty beyond control ip response to which he drank much wine. He then became drunk and she be­ headed him and carried off his head in a sack. This act encouraged the brave defenders and discouraged the enemy who lost courage and fled before the Jews. As a reminder of this brave feat performed by a daughter in Israel, we still, to this day, serve cheese delicacies on Cha­ nukah. J ewish L IF E

■Jhi D E L I G H T O F JEW ISH BOOKS By TRU D E W EISS-RO SM ARIN " J E W I S H B O O K M O N T H ;’ haps, endeavor to convey to the large which this year'is observed from masses of “illiterate Jews” a whiff of November 15 - December 15, has be­ the powerful charm of great Jewish come a permanent fixture on the literature. Who knows but that this American Jewish scene. It is con­ method may not eventually bring tributing in no small measure toward American Jews to the point where attuning our community to appre­ they will find the books of their peo­ ciate our cultural treasures, past and ple “like honey for sweetness,” as the present. To be sure, Jewish pub­ Prophet Ezekiel described “ the scroll lisher’s lane still bears evidence that, of the book” which he swallowed thus far, the valiant efforts of the upon ¿he command of the Lord. “Jewish Book Council” have not In point of fact, until a generation catapulted Jewish books written in or two ago, Jews were book lovers English, to say nothing of those par excellence. Even i today, tradi­ written in Yiddish or .Hebrew, into tional Jewish families treasure their the class of best sellers. Yet, “Jewish Hebrew tomes as their proudest and Book Month” has been instrumental dearest possessions. in “informing” larger numbers of Community book shelves — fore­ American Jews of the existence of runners of our public libraries Jewish literature. And this, too, is were established by Jewish commun­ something to be grateful for. ¡5 ities as early as two thousand years What, then, can be done to make ago. The Mishnah lists scrolls, to­ Jewish books a live and meaningful gether with the market place, the reality for the average modern Jew?' synagogue, the ark of the Torah, and Practically everything has been tried the bath-house as inalienable com­ to realize this ideal — except one munity possessions. thing: stressing the joy and sheer Medieval Jewish literature abounds delight that flow from the reading of in attestations of the love for book£ worthwhile Jewish books. And so, in­ Parents regarded books as necessary stead of making the reading of Jew­ a provision for their children as food ish books sort of a national duty and and clothes. Rabbi Judah ben Asher, religious obligation, we should, per­ in reproaching his son for failing to December, 1946 53

appreciate the facilities provided for scholars. Women, especially, were his intellectual advancement, re­ zealous in acquiring books. Occa­ minded him: “Regularly were your sionally a medieval husband’s atti­ meals and all your wants provided; tude to literature was an important you own many books . . .” Another factor in making or breaking his scholar, Rabbi Judah Ibn Tibbon, marriage, as may be gathered from the eminent translator of Arabic this story, recorded in the popular works into Hebrew, exemplified the ethical guide, “The Book of the Jewish bibliophile at his best. “My Pious.” A certain woman, married to son,” Rabbi Judah admonished his a miser who refused to buy books son in his will, “make your books and contribute 'to charity, denied your companions, and let your cases him his conjugal rights and yielded and shelves be your pleasure* grounds only when a Rabbi advised her to and gardens. Bask in their paradise, resort to less drastic measures in gather their fruit, pluck their roses, leading her husband to the apprecia­ take their spices and their myrrh. If tion of literature. . . . Another ?story, recorded in ' the you get tired and weary, change same work, tells of a woman who from garden to garden, from furrow to furrow, from prospect to prospect. spent the money her husband had Then will your desire renew# itself, given her for a coat on getting a and your soul be filled with delight.” book copied, “in order to lend it to Rabbi Judah also knew how to students” who were too poor to pur­ care for precious volumes and scrolls, chase books. as may be seen from the regimen he recommended to his son: “Examine TUDAISM extols the lending of your Hebrew books at every New ^ books as a sacred duty. Before the Moon and the Arabic volumes once^ invention of the printing press, the in two months. Arrange your library readiness to share one’s library with in good order so as to avoid weary­ poor students and scholars was, in­ ing yourself in locating a book which deed, an act of genuine generosity as you need. Always know the case and manuscripts represented a sizeable the chest where the book should be. investment. Significantly, the Tal­ It would be a good idea to place in mud interprets. the Psalmist’s refer­ each chest a list of the books it con­ ence to persons whose “righteousness endureth forever” as applying to tains . . , However not merely scholars, but those who buy books and lend them Average persons, too, craved to own freely to all desiring to peruse them. books, for their personal enjoyment The Jewish legal codes and ethical and in order to perform the mitzvah guides reiterate and emphasize that of lending them (it was before the the fortunate owner of a library must invention of printing) to needy not miserly keep these treasures for 54

J e w ish L IF E

his personal use. One should not hesitate to lend one’s costly volumes to poor students for “it is preferable that one’s books be torn and the script be erased rather than that they be hidden away without anybody studying in them.” When medieval Jews commis* sioned a scribe to copy a volume, they ostensibly did so with the thought of making the manuscript available to other students as well. “The Book of the Pious” therefpre advises that the chapters be bound separately, rather than in one vol­ ume, so as to enable one to lend them singly to scholars in need of a chapter. The sharing of books is an impor­ tant mitzvah. So important, in fact, that one dare not deny one’s books to his enemies. The primary obli­ gation of the spreading of knowl­ edge supersedes all considerations or personal grudges. Obviously, it is most meritorious to lend books to those who study for study’s sake and to the poor who cannot afford to purchase books. The medieval rabbis were keenly alert to the plight of the penurious scholar and so they en­ acted that the community should derive the maximal benefit from private libraries after* their owners’ death. The rule is that “if one has sons one of 4whom is known to be averse to lending books while the other lends them gracefully, it is ad­ visable to bequeath one’s library to the son who lets others take advan­ tage of these sources of wisdom.” December, 1946

Moreover, “a private collection of books which was placed by its owner at the disposal and free use of the public must not be sold after his death to persons who would not let the public use the books.” TEWS have always associated the written word with a special kind of holiness. Tattered and torn He­ brew pages are not carelessly dis­ carded; they are lovingly and re­ spectfully buried or stored away in some corner of the synagogue. Thanks 'to this reverence for the written word, the most important collection of medieval Hebrew manuscripts was discovered by the late Professor Solomon Schechter in the Genizah (hide-away chamber) of an ancient Cairo synagogue, where stray leaves and tattered manuscripts had been deposited for several centuries. “Books must be honored” is a prin­ ciple to which Jews have been faith­ ful to the extent that not only the books proper but also the quills and the ink with which they were written basked in reflected glory and sanc­ tity. Thus “The Book of the Pious” emphasizes that broken and spoiled quills must not be cast on the floor and that one must carefully clean one’s hands from any trace of inkstains before engaging in prosaic tasks. To hold a book is a noble distinc­ tion. When several persons are about to enter a door, he who carries a book enters first. One must always carry a book in his right hand. It is 55

considered a misdemeanor to touch a book with unclean hands or behave disrespectfully in its presence. If one carries a heavy load of books, one must not complain as one would in the case of another burden; the bless­ ings of books are such that any toil incurred for their sake is a privilege. The lover of books is also warned that “the honor of books” is incom­ patible with the hunting of bargains. And not only that, but the Jewish bibliophile who chances upon a find must tell the book dealer: “The price of this book is too low. So don’t say later that I deceived you § . T O JUDAISM books are “heavenly objects” and so they should rank first, always and ever. In the case of a fire, they must be salvaged before anything else. “If one holds gold and books in his hands and they drop, he should first pick up the books and only then the gold. Analogously, if one’s clothes and the book one hap­ pens to be holding get stained or spattered, the book should be cleaned first. If one suffers financial reverses and is compelled to dispose of his valuables, he should sell all other things and hold on to his books.’’ The respect due to books also rules out their use for purposes not in

56

keeping with their dignity. For ex­ ample, one must not use a book to shade oneself against the rays of the sun, scribble memoranda in a book, or store papers between its pages. It goes without saying that books must be assigned a dignified place-— they must never be placed on the floor or on the bed. If one is com­ pelled to keep the book-case in the bed-room, one should place it at thé head of the bed, according to the Jerusalem Talmud. When Mohammed bestowed upon the Jews the epithet “The People of the Book,” by which he meant to say that their religion is based on Holy Scriptures, he little thought of their general attitude to books. The mate­ rial presented here should prove, however, that, historically speaking, jews are not only the People of the Book (the Bible) but also a people of bibliophiles, possessed of a unique love and devotion for worthwhile literature. If “Jewish Book Month” is to be successful in persuading American Jews to install “Jewish Book Shelves” in their homes, they must be made to recapture a spark of the tradi­ tional Jew’s romantic attachment to and sacrificial love for the written Jèwish word.

J ewish LIFE

THE LIVING PAST Reviewed by M oses J u n g . ■y^ITH IN the past few decades, oriental archaeology has dis­ covered a past revealing more highly developed cultures than scholars ever before envisaged. The ac­ count that can now be given of the rise of civilization in "the middle east is of absorbing interest. Professor Finegan's survey em­ braces the period, roughly, from 5000 B.C.E. to 500 C.E. After a discussion of the nature of archae­ ology in general, the story begins with the rise of civilization in the valleys of the Tigris and Euphrates rivers to where the origins of the Hebrew people can be traced. Next in order is the valley of the Nile where the Exodus occurred, many references to which may be found in Psalms and Proverbs as well as in Egyptian sources. Moving north­ east to Palestine, "the bridge” be­ tween Egypt and Mesopotamia, archoeological findings are summar­ ized which throw new light upon the Canaanite and Israelite periods. Following this are described the later Assyrian, N eo-Babyloiiian, and Persian empires, upon whose imperial policies depended the fate of the Kingdoms of Israel and Ju ­ dah. The cities of Palestine are represented as they were at the time this world came under Roman domination. A study is made, also, of ancient writing materials and Light from the, Ancient Past. By J a c k F in e g a n . Princeton University Press. December, 1946

practices, and the process of the transmission of the texts down to the present time. Frequent quota­ tions from ancient sources and nu­ merous photographs of places and objects, give a vivid sense of direct contact with the living past. The student of Judaica will be especially pleased by references which establish the validity of Jew­ ish traditions. Thus, on page 61, the author states : "Certainly the patriarchal stories fit with thorough congruity and often with surpris­ ing relevance of detail into the his­ torical setting of life im"Mesopota­ mia during the early second millenium, B.C.E.” There are similarly relevant references on page 54, re­ garding the prevalence of adoption in Babylonia, which’ shed interest­ ing light on Genesis, 15, 2-4. In view ^Mr. FineganV study in German universities, it is not surprising, though it seems a pity, that he has elected to take over dogmatically many of their untenable critical Bible thèories. All told* this is a magnificent book which will undoubtedly super­ sede such well known works as Bar­ ton's " Archaeology” and make avail­ able to the educated American a vast store of continental European scholarship in English. The great desideratum is for the department of archaeology as the 'Hebrew Uni­ versity in Jerusalem to produce a volume on Hebrew àrehaelogy which would equal the technical excel­ ♦ lence of Dr. Finegan’s book. 57

THE JEWISH WAY OF LIFE Reviewed by N A TH A N D R A ZIN vest to the poor, paying the wages of the labourer when due, right present the ethical content of Juda­ weights and measurements, and to ism in all its relevance to the human love fellow-man. It is well to note needs of our times. It is written in that Maimonides in the book Kedua lucid, popular style, and should be shah of his monumental work, Mishhelpful, as the late Chief Rabbi J. H. neh Torah, includes rather the laws, Hertz says in his prefatory note, to of forbidden marriages,, forbidden those “who seek guidance towards foods and Shehitah, in accordance justice and holiness in their dealings with- Leviticus xi, 43-45,'land xx, 22-26. This, incidentally, negates Dr. with others.” The three highest ethical prin­ Epstein’s assertion, “There is noth­ ciples of the Jewish Religion, accord­ ing exclusive in the Dietary Laws, ing to Dr. Epstein, are Justice, nor do they represent a tendency Righteousness and Love, in their towards separatism (p. 162),” for relation to fellow men or society. Kedushah, Holiness, does imply ac­ He, therefore, endeavors to trace cording to Rabbinic interpretation, elements of them not only in the separatism. Dr. Epstein’s error comes commandments that regulate the from his regarding Jewish ethics as relationship of man and man, but inherently concerned only with social conduct. It is indeed difficult to find also in those that relate between man and his Maker. Thus, the Festival of an honored place for Rabbi Simon Succoth is homiletically interpreted ben Yohai or the saintly Gaon of as a lesson in cooperation (pp. Vilna in Dr. Epstein’s Jewish W ay 190-i f ! Even in dealing with the of Life, In truth, Jewish ethics c6 mprises the whole Torah, all of principle of Holiness in Judaism, the human conduct, whether social or author stresses only its social aspects ritual, from the point of view of its and discusses, “The Holiness of Labour,” “The Crime of Idleness,” relationship to God. Notwithstanding this deficiency, “The Moral Degradation of Unem­ The Jewish Way of Life has many ployment,” etc. Under “The Criteria interesting and scholarly . observa­ of Holiness in Biblical Times, the author mentions only briefly four tions and interpretations. It testifies commandments,of the. 19th chapter to the author’s passionate zeal to of Leviticus: leaving part of the har- advance the- cause of justice, righte­ ousness and love among all the chilBy Isidore Epstein. Edward Goldston, • dren of man. London, 1946, pp. 231, 5s. J ewish LIFE

tnr.

I. EPSTEIN’S The Jewish

Way of Life is an attempt to

^

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Are you a subscriber to JEWISH LIFE? If you are you should share the joy and inspiration of its rich reading material with your relatives and friends, and particularly your grown children, Why not make a list now and send it to us together with one dollar for each subscription? Your friends and relatives will appreciate this thoughtful token of your consideration. And it costs only ONE DOLLAR per subscription. JEWISH LIFE has been ac­ corded a most cordial welcome by the American-Jewish community. The following excerpts are typical expressions of appreciation and commendation from the many letters we have received: "Thè' first issue of JEW ISH “I enjoyed 'very much reading the LIF E is most excellent. My hearty first issue of JEW ISH LIFE. I am congratulations. It is the finest per­ sending check for two years* sub­ iodical representing the orthodox scription.** ^ 5 _ point of view that has appeared on Dr. Mordecai Soltes the American*scene. The potential Yeshivah University, N. Y. C. good it can do can hardly be over“In issuing this Journal, devoted overestimated.9* to the Religious interests of Juda­ Rabbi Uri Miller, President ism, the Union has blazed a trail The Rabbinical Council f or all who are concerned with the , of. America perpetuation of our Torah tradi­ uThank you for sending me a copy of JEW ISH LIFE. I find the tion in a free world. Scarcely less publication very' interesting. Actu­ significant than the ideal, is the ally it is the first stream-lined or­ splendid character of the first issue. thodox Jewish publication I have I t is interesting and thoroughly rel­ ever seen. I am sure >it will be a ative to the contemporary scene.** Rabbi Abraham B. Shoulson success. I will not hesitate to com­ Erie, Pennsylvania ment upon it in the same vein in my column.9* uThanks for the copy of JEW ­ Boris Smolar, Editor ISH LIFE. This wonderful little Jewish Telegraphic A gency. magazine is the best means of “I have read the first issue from reaching the English speaking men cover to cover and must compliment and women and inculcating them the Union for this excellent enter­ with the spirit of Orthodox Juda­ prise. A number of articles are of ism. All Presidents of Sisterhoods lasting interest, and 1 am looking should be approached to get their forward to the forthcoming issues, members to subscribe to JEW ISH with the hope th a t the high quality LIFE. It should be a must and part will be maintained. A t long last, of the dues of belonging.** Orthodox Judaism has an organ Nathan Seidelm an with which it may be proud!** Vice President Dr. Nathan Drazin Baltimore, Md. December, 1946

Congregation Beth El Long Beach, N. Y.

59

“May I extend congratulations to the editorial staff for the fine mag­ azine the yhave published. I like the style and format and the con­ tents, and I hope that you will be able to continue with high stand­ ards and good m aterial” Rabbi Mendel! Lewittes Dorchester; Mass.

“My congratulations on the first issue of JEW ISH LIFE. The for­ mat, the style and the contents are excellent. A t last an orthodox pub­ lication to be proud off” Rabbi A. N. AvRutick Hartford, Conn.

“Congratulations on your JEW ­ ISH LIF E Tishri issue. In the new format it is a tremendous improve­ ment. First issue is full of excellent material.”

“We are happy to subscribe to JEW ISH LIFE for our entire mailing list per your request” Rabbi Abraham I. Rosenberg Savannah, G’a.

“Your JEW ISH LIFE is truly a ‘Priz E tz Hadar: Both the format and content make it an outstand­ ing publication.” Rabbi Max Kirshblum “JEW ISH LIF E is a good, pro­ gressive and healthy step towards the goal of interpreting and pre­ senting adequately traditional Ju­ daism. Enclosed is my subscription for the coming year.” Rabbi Tzvi H. Porath Bnai Brith Youth Org. Philadelphia, Pa.

“Congratulations! The first is ­ sue of JEW ISH LIFE is splendid. Keep up the good work.”

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W I am the creature of God, and so is m y fellowman; my calling is in the town, and his in the telds; I go early to my work, and he to h is ; he does not boast of his labor nor I of mine, and if thou wouldst say, “I accomplish great things ad he little things,” we have learnt that whether a man accomplish great things or small, his reward is the same if only his heart be set upon Heaven. Talmud.

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by Nathan Birnbaum A modern O dysseus finds the key to the m eaning of life. Out of his rich experience issu es a stirring manifesto to the Jewish p eop le/ Ctnd a challenging program. 2. The Kuzari (Selections) by Judah Halevi. A classical gem of Jewish philosophy. 3. Social Order The Jewish view of business and labor, school and family, government and individual. 4. Tales of Yore b y , Marcus Lehmann. A fascinating mixture of fact and fancy. 5. The Problem of the Jew by Isaac Breuer. An authoritative evaluation of Jewish .fundamentals. 6. The Book of Passover A valuable anthology of the law s and customs, tales and reflections of Passover. 7. The Pursuit of H appiness The primer of Judaism, in the light of Torah. 8. M ovements in Contemporary Judaism Current trends explained in the words of their outstanding protagonists. 9. Science and Judaism A symposium on the bearing1 of modern scholarship upon the traditional teachings of Judaism, in which eminent authorities participate. 10. The Jewish Face A portrait gallery and biography of outstanding Jewish personalities, from the d ays of Maimonides to our times. 11. The Spirit of Jewish History. An. outline of Jewish history, putting into sharp relief its salient features. 12. The Faith of a Jew by Maimonides. The essential doct­ rines of Judaism. 65

OPTIMISM A PERSON must never despair even in the darkest hour. Before dawn, darkness is m ost dense; be­ fore the seed sown in the ground be­ g in s to sprout, it m ust first be de­ composed. E ven at th e v ery b egin ­ n in g of C reation, the E tern al demon­ strated th is rule. B efore lig h t w as created, all w as darkness over the face of the deep, and only when God said, “Let there be lig h t,” w as there light. H a fe tz H a y y im (I sra e l Meir. H a eo h en ), 1838-1933. .

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A Rabbi w as once p a ssin g through a field w here he saw a very old man p lan tin g an oak-tree. “W hy are you p lan tin g th a t tree?” said he. “You su rely do not expect to liv e olng enough to see the acorn grow in g up into an oak-tree?”

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Kosher and “P arve” All Sunshine Kosher crackers and cookies are baked under the supervision o f a Rabbi

11 m m i 68

J ewish L IF E

“Ah,” replied the old man, “my ancestors planted trees not for them­ selves, but for us, in order that we might enjoy their shade or their fruit. I am doing likewise for those who will come after me.” —-Talmud Gartenberg & Schechter’s CLARENDON HOTEL Lakewood, N. J. Sabbath and Kashruth Strictly Observed I wM In the Summer PIONEER COUNTRY CLUB Greenfield Park, N. Y.

TIDES HOTEL The Skyscraper Hotel on the ocean Superlative Koshetr Cuisine ownership-management • .

Samuel M. Grundwerg Nathan Ginsbur*g Meyer Cohen . , Miami Beach, Fldrida

TO SAVE A MILLION JEWS in the Middle East The OZAR HATORAH of Jerusalem is opening a drive as follows: $5,000,000 Endowment Fund 1,000,000 Building Fund 200,000 Per Year Maintenance Fund A S2!vit É1É Prol)lem of the spiritually starved souls in the Middle East the OZAR HATORAH will 1. Establish modern elementary schools, high schools, colleges, uni­ versities, trade schools, and agricultural colonies f or boys and girls m Iran, Iraq, Syria, Palestine, Egypt, Lybia, Tunisia, Algiers, Morocco, and Palestine. 2. Give stipends to deserving students to enable them to complete their training and to erect housing projects to relieve slum con­ gestion. 3. Conduct every school and project under its supervision in strict accordance with Torath Israel. OZAR HATORAH was founded by a practical group of business men of the highest integrity and religious zeal. It is a Limited Company and its funds are controlled by Government Regulations. OZAR HATORAH is the only large scale organization undertaking to solve m a religious manner, the secular, religious education, and economic problems of the million Jews in the Middle East.

AMERICAN COMMITTEE FOR OZAR HATORAH of Jerusalem, Inc. 411 Fifth Avenue New York City December, 1946

69

ISRAEL’S MARTYRDOM If there are ranks in suffering, Israel takes precedence of all the nations; if the duration of sorrows and the patience with which they are borne ennoble, the Jews can challenge the aristocracy of every land; if a literature is called rich in the possession of a few classic tragedies — what shall we say to a National Tragedy lasting for fifteen''hundred years, in which the posts and the actors were also the heroes? — Leopold Zunz (1794-1886)

THE FINEST, PUREST KOSHER PRODUCTS MADE! GARBER'S MISROCHI PAREVE FAT OIL HONEY KOSHER SOAP KOSHER CLEANSER Garber’sMisrochi Products are certified and approved by the Union ofOrthodox Jewish Congregations of America G arbers Misrochi Kosher Products — 345 Hewes Street

Garber Eagle Oil Corp. Brooklyn. N. Y.

a lw a y s be su re th a t re n n e t-c u sta rd d e sse rts m a d e w ith ”Junl"~ *” jtifiH u l P o w d e r or T a b le t s a r e

KOSHER “ J U N K E T ” is the trade-mark of C hr. Hansen’ s Laboratory, Inc., for its rennet and other food products and is registered in the. U nited States and Canada.

70

J ewish LIFE

TOLERATION An aged man, whom Abraham hos­ pitably invited to his tent, refused to join him in prayer to the one spirit­ ual God. Learning that he was a fire-worshipper, Abraham drove him from his door. That night God ap­ peared to Abraham in a vision and said: “I have borne with that ig­ norant man for seventy years: could you not have patiently suffered him one night?” —Talmud

STREIT MA TZO COMPANY Extends best wishes to its host of friends and patrons for a Happy Chanukah.

A. STREIT, Inc. New York, N. Y. December, 1946

71

B oth are approved by The U nion o f Orthodox Jew ish C ongregations of A m erica for cooking and season in g foods.

Produced by International Salt Co./ Inc.

Scranton, P a. and N ew Y ork, N . Y.

HILLEL AND SHAMMAI Once upon an time a heathen came to Shammai and said to him, “I should like to become a Jew if you will teach me the; whole of the Law whilst I am standing on one leg.” When lie heard this, Sham­ mai took a measuring rod used by builders and drove him away with it. The heathen left Shammai and went to Hillel, and asked him whether he would accept him as a proselyte, and whether he would teach him the whole Torah while he was standing on one leg. Hillel accepted him and said,, “Yes, I will teach you the whole Torah while you are standing on one leg.” Then he said to the heathen, “Keep this Recent Block Books Just Published

B a n n e r o f Jeru salem The Life, Times and Thoughts of the late Chief Rabbi Kook by Rabbi Jacob Agus Cloth, 250 Pages, $3.00 • '

Illu s tra te d ju ven ile B ooks HApIBI AND YOW by Althea Q. Silverman

$2.00 fM

r

THE BEAUTIFUL GARDEN and Other Bible Tales by Elma Ehrlich LeVinger $1.75 MOTHER GOOSE RHYMES for Jewish Children by Sarah G / Levy $1.50 WHAT DANNY DID by Sadie Rose Weilerstein $ 2.00

|

B lo ch P u b lis h in g C o. “The Jewish Book Concern” 31 W. 31st St.

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Send for CATALOGUES and ‘«BLOCH’S BOOK BULLETIN**

72

J e w is h

L IF E

commandment, ‘Do not unto, thy neighbor what thou wouldst not like to have done to thyself/ This is the fundamental principle of the law. All the rest is a commentary upon it. Now go and study it.” Thus Hillel taught him the whole Torah while he was standing on one leg. — Talmud Sincere Chanukah Greetings

CRAWFORD CLOTHES “N on -S h atn es” Clothes A vailable

Upon Demand in all C raw ford Stores

There’s a Crawford Store Near You

SPARE-WAY FOOD PRODUCTS Brooklyn, N. Y. Manufacturers of Gold Crest Mayonaise & Pickled Products

Since 1892

Baby Gouda and Mello-Gold Cheese ( H olland T ype)

AMERICAN, MUENSTER and BRICK CHEESE Manufactured under the personal supervision of Rabbi S. A. Pardes, Chicago, 111.

<Q> Supervised and endorsed by Union of Orthodox Jewish Congregationg^of America

D. MILLER New York City Rötail : £3 E ssex St.

GRamercy 5-3337

* Wholesale: 18 H arrison St.

December, 1946

. 15 z

73

G reat is T ruth, and stron ger than all th in gs. A ll th e earth calleth upon Truth, and th e heaven blesseth her ; a ll w orks shake and trem ble, but w ith her is no unrighteous th in g. . . . T ruth abideth, and is stron g fo r e v e r ; she liv eth and conquereth fo r ever­ more. . . . She is th e stren gth , and th e kingdom , and th e power, and th e m ajesty, o f a ll ages. B lessed be the God o f Truth. T ruth is th e seal o f God.

House of Flatow Kiddush Wine Im ported and D om estic W ines - B randies - W hiskey

ACADEMY

LIQUOR CORPORATION F orm erly F la to w ’s 2648 B R O A D W A Y (B et. 100th and 101st S ts.)

Kosher Dept. Closed Saturdays Phone ACadem v 2-7770

mSk-Talmud

NEWMAN CATERERS

Diamond Crystal Salt

The Finest Koshey Catering at leading Hotels, Synagogues or in your own Home

America's Quality Kosher Salt is a favorite in Jewish homesl Complies strictly with Jewish Dietary Laws. Not too coarse, not too fine . . . dry, ea sy to sprinkle . . . w ash es off quickly. Seasons perfectly —• brings out food's natural flavor!

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Kashruth under Supervision of Rabbi Abraham P. Hirmes 74

Certified by Rabbi Hersh Kohn of N ew York Look for the Red & Yellow package J e w is h

L IF E

The 'city, of Jerusalem was called by Abraham yreh (fear), for he envisaged the city as the foundation head of the fear and the service of God. Shem, Noah’s son; had named it in the name of Shalom (peace). God who would not give offense to either Shem or Abraham, therefore, united the two names and called the city by the name of (yeru-shalom) Jerusalem.

LOOK FOR THE on the

JERSEY MAID

- its U rea c/

Sour Cream

a f rfs %esf~ k w hen you

for your protection and quality in glass bottles or paper con­ tainers in South New Jersey and Philadelphia

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Delicious — Pure — Appetizing

KING SOLOMON CEMETERY One of the finest, Jewish Cemeteries in the East The Cemetery is exceptionally well situated, only 25 minutes from all parts of New York, When the new super highway, S3, now under con­ struction is completed the ceme­ tery will then be only 16 minutes from Times Square.

Write or Call

KING SOLOMON CEMETERY Suite 1404

LOngacre 5-4943-4

570 Seventh Ave-

N. Y. C.

Adolph Stern, Vice-President December, 1946

Hod C A R M E L KOSHER MEAT PRODUCTS are pro­ duced under the guidance of Rabbi Jacob W. Redelheim, President of Hod Carmel Provi­ sion Co., and with the punctual strict supervision of prominent rabbis.

WA TCH FOR THE uHOD CARMEL” LABEL Under Government Inspection ■ - No: 522

Swee-Touch-Nee Tea • Consolidated Tea Co. New York 2, N. Y. 75

T o r a h L ite ra tu re a n d M a te ria ls A v a ila b le AT THE OFFICE OF

THE UNION OF ORTHODOX JEWISH CONGREGATIONS OF AMERICA 305 BROADWAY, NEW YORK 7, N. Y. |

E SSE N TIA LS OF JUDAISM by . Rabbi Leo Jung — 28 pages. This is a concise but thorough explanation of the fundamental tenets and practices of Judaism, Suggested uses: 1) In courses on customs and ceremonies for youth and adult study groups; 2) For distribution to worshipers as ed­ ucational literature, 5 cents.

2 THE SABBATH the Cornerstone of Jewish Life by Rabbi Oscar Z. Fasman. 32 pages. An excellent presentation of this fundamental Jewish institution. Suitable for Adult and Youth Study Groups., 10 cents. 3 TORAH’S METHOD OF PRAY­ ER by Rabbi Morris Max — 16 pages. The significance of the Tallith and the Tephillin. For dis­ tribution to mourners who attend weekday services to recite the Kaddish and are not in the habit of putting on Tallith and Tephillin. 5 cents. 4 WHY I SHOULD S E N D ' MY CHILD TO HEBREW SCHOOL by Rabbi Mendell Lewittes — 16 pages. An exposition of the vari­ ous factors which should impel parents to enroll their children in Orthodox Talmud Torahs. FR EE TO MEMBERS, 5 cents to nonmembers. 5 JEW ISH FAMILY LIFE the 76

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g

7

g

9

10

D uty of the Woman by Rabbi Sidney B. Hoenig. 74 pages. Every newly and recently married couple will benefit by a reading of this lucid, popular presentation on Taharas Hamishopocho. 10 centsJ WHY IJj SHOULD SEND MY CHILD TO YESH1VA by Harris Selig — 16 pages. This booklet should be distributed to Jewish parents in those communities which are enriched by the pres­ ence of Yeshivoth ketanoth. 5c. WHAT IS JUDAISM ? by Rabbi; Leo Jung. — 21 pages. An exposi­ tion of the deeper significance of our faith. Explains how the prac­ tice of Judaism helps to solve some modern problem. 5 cents, THE JEW ISH D I E T A R Y LAWS 46 pages. Consists of: The Rationale of the Dietary Laws by Rabbi David de Sola Pool; jThe Basic Rules and Rea­ sons of the Jewish Dietary Laws by Rabbi C, B. Chavel. 10 cents. SHE CHITA by S. Liebman, M.D. 21 pages. A concise explanation of Jewish Ritual slaughter prov­ ing it to be the most humane way of slaughtering animals. 5 cents. PRAYER FOR GOVERNMENT AND COUNTRY by Rabbi Albert N. Mandelbaum. A modern ver­ sion of the traditional prayer f o r the w elfare of our country. Free. J e w is h

LIFE

11 CHANUKAH,

the” F estival of Lights, by Rabbi Moses Mescheloff. 16 pages. Edited by the Rabbinical Council of America. 5 cents.

1 2 JU D AISM IN JEW ISH HISj TORY by Rev. Dr. A. Cohen. $.. - 20 Pa&es- Historical proof that n*u the riddle of our existence lies : in our adherence to the Torah. Suggested for use as an aid in series of lectures to men's clubs and youth groups on Judaism as ..... the lifestream of the Jewish people. 5 cents. 13 THE STORY OF THE VILNA

GAON by Leonard Oschry. ~35 pages. Published by the Spero Foundation. A short biographi­ cal sketch especially suitable for Talmud Torahs and Youth Groups. 15 cents.

14 BARMITZVAH

CERTIFI­ CATES. A rtistically engraved on heavy parchment paper. SAMPLE COPIES MAILED

FR EE U PO N REQUEST. cents each — 8 for $1.00.

15

15 POCKET DIARIES — for 5707 (1946-1947). Printed in bold type on excellent paper, bound in imitation leather, s Size 2?4” by 4”. Excellent for Rabbis, educators and business men to kee ppersonal records and ap­ pointments. 35 cents. 1 6 YARM ULKES (SKULL CAPS) for N er Mitzvah Junior Congre­ gations and Talmud Torahs. Al­ ternate blue and white rayon sec­ tions, fu lly lined. With our sym­ bol and in Hebrew and the words “Junior Congrega­ tion” in English. 45 cents each. 17 BAR-MITZVAH

FOR B O Y ­ HOOD, YOUTH AND MAN­ HOOD by Dr. H. Pereira MenSes. 79 pages. Cloth, gold stamped. A beautiful and appropriate g ift for Bar-Mitzvah. Specially priced to members at 85 cents. •

The Union of Orthodox Jewish Congregations of America 305 Broadway

New York 7, N. Y.

Enclosed please find $.... ........................f or the above whose numbers I have encircled, which are to^be mailed to me postage paid. (Please indicate quaintity of each desired on the line before each number.) -1 ~......2 .......3 ........4 ........5 ..6 ..7 ..8 9 ........10 ........ 11 .i;12 ____ 13 ____14 ,.15 1 ►.16 .17 18 ........19 —....20 Name

..........................

Address

....™ .... .

City...— ....__..... December, 1946

Zone......;.....' State.. 77

WATCH FOR THIS SEAL. © It is your guarantee that the product has been thoroughly investigated and every ingredient found to conform in every w ay to the Jewish D ietary Laws.

This Directory appears in every issue of JEW ISH LIFE. Listings are passed upon by the Rabbinical Council of America, Rabbinic body of the Union of Orthodox Jewish Congregations of America, Only guch items are included which are either directly endorsed by the UOJCA which are marked by © have other reliable Rabbinic supervision. Consumers are advised to loek for the Hechsher or © seal of Kashruth approval on the labels of food products. BABYFOODS © Beech-Nut Co. © H. J. Heinz Co.

BREAD & CHALLAH Geo. F. Stuhmer & Co.

B EAN S © H. J. Heinz Co. Manischewitz Food Products.

CAKES and COOKIES © Sunshine Kosher (Loose-Wiles Biscuit Co.) ■ M. Sussman, 206 Clinton St., NYC

CANDIES

Vv>-V:; ■'

© Loft, Inc., Only with the © milk and parve.

CATERERS N ew York © Lou G. Siegel, 209 W. 38th St. © Lugee’s, Inc., 9 W. 31st St. Borenstein’s (F ar Rockaway). Carlton Caterers, Inc., 50 C. Pk. S. Garfein’s, 10 Avenue A. . Gerby Caterers ( Gerberbaum), Newman Caterers, 218 W. 69th St. Paramount, 138 W. 43rd St. Paramount, 601 W. 183 St. _ Patrician Caterers, 151 W. 51st St. Riverside Plaza, 73rd St. & B V ay. Temple Zion, 1925 Gd. Concourse, Bronx. Ben Trotsky, 227 W. 46th St. 78

CEREALS ® H. J. Heinz Co.

Kellogg. CHEWING GUM © Wrigley’s (except Pepsin). CLEANSERS , SOAPS and, SCOURING POWDERS © D if (D if Corp., J.) Garwood, N. © Fluffem (Vernan Mfg. Co., Johnstown, P a .). © Garber Eagle Oil Co. © Mel’o (Hygienic Pdcts., Canton) © My F lag & Langreen Detergent (Langreen Co., 17 W. 60, St., NYC) © Oakite. . n x © Puro (Puro Co., Chicago, 111.). I. Rokeach & Sons. x - ©^ Scoop (F R Corp., NYC) Strait's Kosher Soap.

CONDIMENTS © H. J. Heinz Co.

CRACKERS © Ry-Krisp (Ralston-Purina). ., © Sunshine Kosher. Tam Tam (M anischewitz).

D AIRY PRODUCTS © Jersey Maid (Bordentown, N.J.) Edelstein 'S- Tuxedo Brand. J e w i s h LIFE

D. Hiller, 13 Essex St., N. Y. C. Schmerling (Schnall Porducts)

DOUGHNUTS Stuhiner’s Doughnuts. DRESSINGS © French— Best Foods. © K raft French. © Miracle French— Kraft.

© Miradle Whip—Kraft. © Thousand Islands—Best Foods. HONEY © Garber Eagle Oil Co. Rokeach’s Pure Honey. Streit’s Honey.'

MAYONNAISE © Best Foods. © Gold Crest © H. J. Heinz Co. © Kraft.

© Heilman.

RESTAU RAN TS

,

New York © Lou G. Siegel, 209 W. 38th St. © Lugee’s, 9 W. 31st St. Garfein’s 10 Avenue^A. Paramount, 138 W. 43rd St. S. Reichman, 248 E. 82nd St. . I* J • Richman, 156 E. B ’way. Schreiber’s, 242 W. x76th St. S A L A D O IL

© Durkee. ©' Garber Eagle Oil Co. (Garber’s Misrochi). Rokeach Kosher Salad Oil. " @ Certified Kosher Coarse Sait. Chippewa Kosher Salt. Diamond Crystal Salt.

SALT

S A N D W IC H S P R E A D

,

MUSTARD @ Best Foods with Horserarish. © H. J. Heinz Co. ;© Kraft with Horseradish.

© Best Foods, Tnc. ©< Miracle— Kraft. S O F T D R IN K S

© Pepsi-Cola. SOU PS

OLE0-MARGARINE Contain Milk © Nucoa— Best Foods.

© Parkay—Kraft. PEANUT OIL

© Garber Eagle Oil Go. Rokeach Kosher Peanut Oil.

PEANUT BUTTER © Beech-Nut, Inc, © H. J. Heinz Co.

POTATO CHIPS © Blue Ribbon © Starland R E L IS H E S , P I C K L E S , etc.

© Best Foods, Inc. © H. J. Heinz Co. Palestine House. © Spare-Way December, 1946

® H, J. Heinz Co. Horowitz-Margareten. Manischewitz Food Products. Rokeach Kosher Soups. TARTAR SAU CE

© Best Foods, Inc. V E G E T A B L E S H O R T E N IN G © -B e stfa t (M. D. Zimmer & Co.).

© Garber Eagle Oil Co. ® Humko (Memphis, Tenn.) Covo (Lever Bros.). Crisco (Procter & Gamble). Hydora (Lever Bros.). Nut-Ola ’ (Nut-01a~Co., N. Y. C.). Rokeach Kosher N yafat. Spry (Lever Bros.). V IN E G A R

© Garber’s Misrochi © H. J. Heinz Go: 79

THIRD ANNUAL

NATIONAL TORAH CONFERENCE December 10, 1946 1

Hotel McAlpin

New York City

A CALL TO OUR FELLOW JEWS Torah Umesorah organized through D inner Conference (December 10, 1946) to be held at the McAlpin the initiative of America's leading Hotel, N ew York City. Rabbinical Seminaries and under the leadership of their Deans, has during We must realize that the present the short period of its existence, ac- * urgent moment demands a systematic complished much for the advancement plan for the building of educational of a maximum program of religious institutions in America which w ill be Jewish Education in America. under, the guidance of recognized The present historic moment de­ Rabbinical authorities. Gone a^re the mands of us, however, that the pro­ days when we could tolerably ap­ gram and work of Torah Umesorah, proach the problem o f our future by geared to the ideal-of establishing a interesting ourselves m erely in a Yeshiva Day School in every Jewish Talmud Torah located in one neigh­ community, m ust soon become a work­ borhood and a Yeshiva in another ing reality. section. v To that end we seek to enlist the It is imperative that we start in­ active support of every Jew in behalf :>f the 1947 National Campaign which tensive^ Torah action throughout the w ill be launched at the Third Annual land.

This is a Program of Histprical Importance. This is the Program of Torah Umesorah.

I

TORAH UMESORAH 132 Nassau Street New York 7, N. Y. Gentlemen: I am contributing the sum of $.... ........ •,........... ............. • ' to further the sacred Work of Torah Umesorah. Name Firm

mHHR..................••.....f .............................. .......................... .............. ta*r:** | **............... *

#

................. ................................... •** P lea se m ake ch eck to MAX J. SCH NEIDER, T re a su re r.

80

J e w is h

L IF E

To our numerous Jewish friends C O R D IA L G R E E T IN G S

for a M ERRY C H A N U K A H MIRACLE WHIP SALAD DRESSING

MUSTARD PRODUCTS

MIRACLE SANDWICH SPREAD

Horseradish

KRAFT MAYONNAISE

Salad

KRAFT FRENCH DRESSING

Duesseldorf

MIRACLE FRENCH DRESSING

PARKAY MARGARINE

These products bear this emblem

<S> the official seal of approval of the Union of Orthodox Jewish Congregations of America.

KRAFT FOODS COMPANY CHICAGO. ILLINOIS

ppl l ii f e t ie S .

t

I:7'i 1* ¡)O th St*

mm

"îçm « tit

Thé Union of Orthodox Jewish Congregations i of America 305 Broadway New York 7, N. Y.

Sec. 562, P. L. & R. U. S. POSTAGE

PAI D New York, N. Y.

P O S T M A S T E R — ¿ I f a d d ressee h a s r e y n o v e d a n d netw a d d r e s s i s k n o w n ’ n o t i f y s e n d e r o n f o r m 3547 p o s ta g e * f o r w h ic h is g u a r a n t e e d

Permit No. 10020

CONTENTS EDITORIALS . ............... ...............

................

1

THE MIRACLE OF CHANUKAH M endele Mocher Seforim

5

SABBATH, THE BRIDE

Israel A braham s

9

Jacob Fichman

13

HASMONEAN LIGHTS (Verse) Jacob Fichman Eleanore L. Fankushen

HASMONEAN LIGHTS (VVerse)

13 14

ABRAHAM REISEN AT SEVENTY Seymour W. Levinson

17

DISTORTION OF CONSERVATIVE JUDAISM Asher Siev

20

THE CHANUKAH MENORAH

26

Daniel Persky

THE SIDDUR — A Synthesis of Prayer and Study Charles B. Chavel

29

THE TWILIGHT PRAYER

32

Sylvan Kdrchmer

JEWISHNESS BY DINT OF CARDS

Aaron Zeitlin

36

THE TALMUD TORAH LOOKS TO THE FUTURE Joseph Kaminetsky 39 THE PROBLEM OF SYNAGOGUE ATTENDANCE Charles J. Shoulson 45 HAVE YOU READ? ...............

Korai Votheek

47

CHANUKAH CANDLES (V erse)..Morris Rosenfeld

50

A CHANUKAH QUIZ................... ......... Sam uel J. Fox

51

THE DELIGHT OF JEWISH BOOKS Trude W eiss-Rosmarin

53

THE LIVING PAST.................................... Moses Jung

57

THE JEWISH WAY OF LIFE.

58

N athan Drazin