Jewish Life December 1949

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KI SLEV — 5710 Mitzvah is a Lamp and Torah is Light (

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DECEMBER -

1949

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Van Camp’s Beans in Tomato Sauce bear the official seal of approval (u ) of the Union of

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Orthodox Jewish Con­ gregations of America

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Kislev, 5710

Dec.« 1949 Vol. XVII« No. 2 S aul B ernstein » Editor L eo S. H ilsenrad ,

Associate Editor B abbi E phraim S himoff W illiam B. H erlands

Editorial Associates P a u l H a u s -D orff,

Art. Exrector E velyn Mars

Editorial Assistant M.

M orton R ubenstein

Chairman, UOJC Periodicals Committee

JEWISH LIFE (Successor to the “Orthodox Union’*) is published bi-monthly ex­ cept August (five times a y e a r ) . Subscription $1.25 one y ea r: $2,25 — 2 years ; $3.00 — 3 years. Published by the Union of Orthodox J e w is h Congregations of A m e r ic a , 305 Broadway, New York, 7, N . Y. Offi­ cers : William B. Herlands, President; Rabbi Herbert S. Goldstein, William Weiss, Dr. Samuel Nirenstein, Hon­ orary Presidents; Benjamin Koenigsberg, David Levine, Samuel Mellitz, M. Morton Rubenstein, Vice-Presidents; Joseph Schlang, Secretary; S. Bendheim, Treasurer; Leo S. Hilsenrad, Executive Di­ rector; Saul Bernstein, As­ soc. Executive Director. E xcerpts Selected and Translated by Nathan Drazin

CONTENTS Editorials — ,—.— 2 American Patterns and the Jewish State .............. . . .... .— ••— - 4 Emanuel *Rackman Hospitality (featurette) Gilbert Klaperman .......... ................. 12 Adon Olam Cecil Roth 13 Hear O Israel (a poem) Lillian Rezriick Ott ........ ..... ............................. 18 Israel at the Turn ol the Year I. Halevy Levin 21 For the Repose of the Soul Bernard J. Bamberger ........... ............v..... . 27 + Judaism and Communism Philip Biberfeld .......................... 32 A Theology of the Halachah Naphtali J.„ Rubinger ... .............. ..................... 38 Journey from Ashkelon Avraham Abendavid *42 The Targum of Onkelos Moses Rothschild ...................t............................ ...... 47 Bachurei Chemed: An Experiment that Worked Lionel Koppman ........... ................ .... ............. 53 Shabbos (a story) Dena Wenger ...............'..... ............ 58 A Pocketful of Good Reading (book review) Joseph Kaminetsky ... 61 Rambam in a New Translation (book reyiew) ,, Moses Jung* ..............,............... ......:..................... . 63 Timeless and Timely Classics (book review) ' A. A. Davidson ............... ............. ............. . 65 One Woman's Choice (book review) Mollie Kolatch ...... ....... ............ ...... ........ ........., 69 Letters to the Editor 71 Kashruth Directory .;L .liLl...— ------ — 77g

Fulfillment Of The Goluth TEW ISH ultra-nationalists and assimilationists, so different in approach * to life as they are, have arrived at similar conclusions concerning the future of our people. The former conceive of the “ negation of the Go­ luth,” whereby in the Jewish state, in a climate freed of so-called “ Ghet­ to ” concepts, all that is active in Jewish life, population and energies alike, shall be absorbed, leaving the residue of the Diaspora to be elimi­ nated by prevalent forces. Assimilationists see Eretz Israel as merely an­ other foreign country, to which some refugees may be directed but in no sense to be identified with the American Jew. The latter is to be indis­ tinguishable from his non-Jewish neighbor except that he may choose to affiliate with a cult differing in little more than name from non-Jewish creeds. Deepest Jewish instinct rebels against these conclusions and thought­ ful analysis rejects them. When we recall the struggle of the Maccabeans, which was fought in the name of the Jewish way of life, we are reminded forcefully that the spiritual heritage of Israel rather than an urge for physical survival is the dynamic and qualifying factor in Jewish exi­ stence. When we view the perspective of our history following the de­ struction of the Temple, and appraise the terrible lessons of recent years, we see that the sounder approach to Jewish destiny lies in seeking the fu l­ fillment of the Goluth.—the application of its twenty centuries of teach­ ing to society at large. |Q U K TASK, must be undertaken with the realization that we are one people. History has shaped us for one en d : the evokation of the Torah way of life. We live in a tight-meshed world, whose imperious forces press hard upon the totality of Jewish life at every point. To be able, under this pressure, to present its own scheme of life, Jewry must have a strong, well-integrated, intensively Jewish center. It is therefore cs2

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Jewish LIFE

sential that the state of Israel gain the utmost strength and stability; But there must go forward simultaneously the upbuilding of Jewish life wherever the Jew dwells. Weakened in one area, we are weakened everywhere; strengthened at one point, all Jewry is benefited. The question of aliyah from democratic lands can be viewed real­ istically from this viewpoint. As a religious mitzvah, such aliyah needs no justification. In the light of Jewish needs, there is every reason for those disposed to aliyah to be encouraged and enabled to do so. But to predicate this movement upon the supposition of an anti-semitic America, with a demand for the mass transferral of American Jewry to Israel, is a disservice to all concerned and futile to boot. Refugeeism is not true aliyah, true dedication to Eretz Israel, the basic ingredient for building the Jewish state. Mass migration as a practical policy oc­ curs only when circumstances compel it. Nor, under any circumstances, can or should American Jewry yield its rightful place for reasons of present or potential anti-semitism. TN TERMS of the creation of the Torah society, transcending national f. boundaries, Goluth too has its justification. Certainly this is so in free lands where, however handicapped, Jews have the inherent right —and accordingly the obligation—to live in accord with their faith. Tenuous though such right may seem when judged by Old-World prece­ dents, it remains valid. The same Jewish needs which demand a strong, healthy Jewish State necessitate, a strong and healthy American Jewish community. Such a community must be imbued, not with a sense of being either second-class Jews or second-class gentiles, but with conviction of its legitimate status and purposeful existence. Out of its Jewish inspira­ tion will come voluntary Olim and practical aid for Israel and a selfconfident, influential role in American life. American and Israeli Jewry must complement each other—one evoking the purest Jewish concepts, the other applying Jewish teaching to society at large. Fulfillment of the Goluth through the building of the Torah society is an aim exceeding, in its implications, any to which social thinkers may aspire. But if we Jews are to be Jews we can strive for no less.

December, 1949

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^ M E R IC A N JEWS are commit­ ting one grave error with re­ gard to Israel. Altogether too often they try to fashion the Jewish state in America's image. Many American Zionists would like to change Israel's economy to suit American patterns. Others want Israel's constitution drafted on American principles. Still others want a legal system adapted from the common law. And on the ques­ tion of religion in the Jewish state, it is American concepts that dom­ inate our thought and action. If we would be realistic, how­ ever, we would admit that no pro­ posal is worthy of consideration un­ less it takes into account the eco­ nomic, the political, the social and Rabbi Rackman was ordained at the Rabbi Isaac Elchanan Theological Seminary of Ye« shiva University, is also a graduate of Colum­ bia University, Law School w.th degree of D.L.L. and is a candidate for his degree of P.H.D. at the latter university With his disser­ tation on the ‘ Israeli Constitution.** He is the Rabbi of Congregation Shaaray Tei ila. Far Rockaway, N. Y., one of the country’s leading orthodox institutions. He is lecturer in Political Science at Yeshiva University, president of the Jewish Chaplains Association and is an active member of the National Executive Committee of the Mizrachi Organization.

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the religious facts peculiar to Israel and the people to whom we are of­ fering our counsel. One can best illustrate the need for realism by suggesting consider­ ation of the school system of Israel. In America, most of us unequivo­ cally oppose state support of de­ nominational schools. Furthermore, we resist interference by organ­ ized religion in either the subjects of instruction or the methods of school administration. We oppose Bible reading in the classroom, re­ lease-time, even joint ChristmasChanukah celebrations. The argu­ ments in favor of these attitudes require no reiteration here. Yet when an American educator pro­ poses the same system for Israel one cannot help but ask whether he has taken a number of pertinent facts into consideration. RIDDLE OF SCHOOL SYSTEM

V ^ E N I was in Germany in 1946, I had personal experience with the problem. I had to establish a school for Jewish orphans assem­ bled from all over the European Jewish LIFE

continent, and soon discovered that the facile doctrine, “Adopt the American system”, has no applica­ tion when the task of preparing a curriculum for such a school and selecting its teachers is actually faced. In America children can re­ ceive their secular education in the morning and early afternoon, in public schools, and religious in­ struction after school hours, in pri­ vate or denominational schools. But visualize such a system for Israel. What shall the child be taught dur­ ing the day? Arithmetic? Fine. Spelling? Fine. What about Jewish history? Of course, that is a “must”. Every student in Israel must know his people's past. You must teach the child about our bon­ dage in Egypt and our exodus therefrom. Will you tell him that the Biblical version is mythical? Secularists say “yes”, and religion­ ists say “no”. Even where church and state are separated, the state does not usually teach doctrines of­ fensive to religious groups. But it is impossible to teach Biblical his­ tory without offending one group or another.

with each other as to how Jewish history shall be taught, and riots among the children, you would rec­ ognize that as typically American as one's outlook is and as enamored as one is of the American public school system, one can not transfer the American pattern to a Jewish school in Israel. Again, take the teaching of lit­ erature. Shall the Bible not be taught in a Jewish school? Even a secularist in Israel would resent the suggestion. Yet what shall be said of the Bible? Is it man-made or G-d-given? And the Prophets— were they gifted men or divinely in­ spired? No teacher can teach with­ out bringing his own convictions into the presentation of his mater­ ial. And how could we expect teach­ ers of Bible not to give expression to their views—at least by innu­ endo. It is for that reason that we oppose Bible reading in American schools. But the Bible is an indis­ pensable subject in the curriculum of a Jewish school, for after all, it is our greatest literary treasure. And if it were taught by cold con­ viction-less teachers, how confused the poor child would be when in the morning he would be taught Bible without any committment as to its sanctity, and in the after­ noon he would be taught that it is G-d-given!

Similiarly in the teaching of his­ tory, what shall be the attitude toward Talmud? Shall we say its ethics are good and its ritualistic discussions nonsense? Secularists again say “yes”, and religionists “no”. How can you reconcile such opposing views? And what shall be ■J"HAT IS WHY there cannot be said even of the history of the public schools of one pattern for Zionist movement? Is Weizmann all Jewish children in the State of the patron-saint, or Gordon, or Rab­ Israel. The state has a right to in­ bi Reines? If you saw what I saw sist on the teaching of certain sub­ in Germany — teachers fighting jects and the maintenance of propDecember, 1949

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community, or the center. But that is the least of the administrative problems. The same department -will have to have Moslem and Chris­ tian representatives for the educa­ tion of Moslem and Christian youth. And if, instead of worrying about how we can transfer the American system to Israel soil, we look to Israel for a new pattern of interideological cooperation and mutual good will, we may do the world more good than to ape a system which for America may be the best but for Israel is totally unsuitable. KASHRUTH AND STATE

er standards of education in all schools, just as our states super­ vise teaching standards in the paro­ chial schools. But without a vari­ ety of schools in Israel—a variety that satisfies the secularist faction, religious masses, and the center groups — we would be interfering with the freedom of parents to ed­ ucate their children. That is why Medinath Israel developed a school system with three orientations. And I submit that that is the only sys­ tem fair to all and practicable. Fur­ thermore, the state must support all of them. Shall religiously-loyal Israelis be penalized in the State of Israel because they want to teach that Israel's Bible is more than simply literature? Of course such a system of edu­ cation will mean that in the depart­ ment of education there will be men chosen because of their affiliation with the secularists, the religious 6

The problem of the schools, how­ ever, is the least controversial one. The question of the observance of the Dietary Laws is more contro­ versial. There is a tiny minority in Israel, the “Neturai Karta”, which would like to see observance of the Dietary Laws required by the state of every Jewish inhabitant of the land. This negligible faction — which hates the Mizrachi and even the Agudath Israel more than it hates the left-wing Mapam—has no influence whatever. Were it not for the fact that newspapers love the sensational, no one in America would know of the existence of these 600 extremists. In contradis­ tinction to the Neturai Karta, rep­ resentative religious parties have always stated that they want in this regard nothing more — and nothing less — than the observance of Kashruth in government institu­ tions and at government functions. The only other alternative, provis­ ion of Tereyfah food under governJewish LIFE

mental auspices, would form an out­ rageous mockery of all for which the Jew has striven and would act­ ually and r a n k l y discriminate against the Jewishly-observant Jew in the Jewish state. WfOW, let us assume what even a • Secularist will not deny, that the Dietary Laws are the folkways of fa ^substantial group of Jews in Is­ rael. Can it be injurious to any in­ terest to make it possible for all government employees to eat in government cafeterias, or all hospi­ tal patients to eat hospital food, or all school children to eat in school lunchrooms, or all soldiers to eat in army messes ? Soldiers in the United States Army almost invari­ ably had fish on Fridays, although Catholics were in the minority and though the Pope had given them a special dispensation in wartime to eat meat, on those days, To respect the folkways or religious convict­ ions of a minority in a democracy is not inconsistent with the doct­ rine of separation of church and state; surely then it is not thus inconsistent to respect the tradit­ ional beliefs of the Jewish people in their own land. Jews who are indifferent to the Dietary Laws suf­ fer no imposition or loss of princi­ ple by eating Kosher food; no oppo­ nent of Kashruth, however bigoted, has yet taken the position that Ko­ sher fpod is forbidden to him; the observant Jew cannot eat Tarfuth but the non-observant can eat Ko­ sher, food. And should there be Jews who insist on Tereyfah food —they are not bound to eat in govDecember, 1949

ernment - maintained restaurants. They can eat in non-government non-Kosher restaurants or in their own homes. Some, blind to the evil inherent in provision by a sovereign Jewish government of Tereyfah food to Jews, may deem it possible to ar­ range for two kinds of messes in the army, in hospitals, and in all other government facilities. Even these, however, must concede that segregation that would then come to pass, particularly in the army, would be socially undesirable. What Israel needs are stimuli for great­ er homogenity rather than stimuli to greater social division. How can we, therefore, seek to break up the Israeli army into religious units and irreligious units when we want to teach both types to work and live and fight and build as a team? JJOWEVER, if one wants the real * picture in Israel, rather than the theoretical, then one should know that in polls taken in several cities, over 90% of the people ex­ pressed their desire to be provided with Kosher meat rather than nonKosher meat. Further testimony to the same effect comes from a rather unexpected source. In many a Mapam colony, where extreme secu­ larist dogma reigns supreme, there is strict observance of the Dietary Laws as a matter of good business judgment. They want to sell their products as Kosher because the mass of consumers exercise such preference. Accordingly, like some non-Jewish firms in the United States, they invite Rabbinic inspec7

tion and endorsement of their food processing. Sabbath observance is in the same category as Kashruth observ­ ance. Government institutions alone will not function on the Sabbath. No one contemplates any arrests of individuals for smoking .or other­ wise profaning the holy day. How­ ever, what has evoked criticism is the fact that the buses shall not operate on the Sabbath. In Israel, as in every other mod­ ern land, it must be taken for granted that this form of transpor­ tation is a public institution. Ac­ cordingly, it is necessary that buses be subjected to the same require­ ments as to observance of the Jew­ ish Sabbath as apply to any public instrument of the Jewish state. On­ ly such minds as are altogether committed to the non-Jewish out­ look on life could question this pol­ icy . I can appreciate the frustration of some citizens of Israel who can­ not get to the beach on Saturdays. But, if the issue is to be debated in these terms, I can also sympa­ thize with those bus drivers who prefer having their day of rest when their families are enjoying the Sabbath too. To magnify this issue into one involving religious freedom is absurd. There is a city in New Jersey through which I cannot drive on Sunday. It may annoy me. But I can hardly raise a hue and cry that my religious freedom is in jeopardy. 8

PERSONAL FREEDOM

■PHE TRUTH is that religion in * Israel affects one’s personal free­ dom in only one important area— and that is in the domain of family law. The commercial and land law in use, as taken over from the Man­ datory power, is generally Turkish law and British law. I cannot un­ derstand why American Zionists are not more concerned that by our failure to use Jewish law we are casting aspersions on the greatest cultural heritage we have. Ameri­ can Zionists ought to be more alarmed about this than about the comparatively unimportant situa­ tions in which Jewish observances interfere with the tastes of some Israeli citizens or the rare case where an Israeli objects to Rabbin­ ic jurisdiction over his marriage. For centuries even the secularists glorified the spirit of Jewish juris­ prudence. And when we have a state of our own we are content to let Turkish law and British law hold sway! This is a far more disturb­ ing phenomenon than the use of Jewish family law in domestic re­ lations. In the sphere of family law, how­ ever, Jewish law is operative with regard to the personal status of Jews. And it is with regard to the exclusive jurisdiction of the Rab­ binic courts that the most violent protest has been expressed. But here too there is far more thunder than light. The Rabbinic authorities of Is­ rael are aware of the fact that Jewish law must be further exJewish LIFE

plored to afford a remedy to those situations where Jewish law as hitherto defined creates undue hardship. Those situations are not only being carefully examined but already the preliminary research has been done for ultimate amend­ ments. Witness the great volume of Dr. Freiman on the history of Jewish marriage and divorce. The Rabbis may appear to be moving slowly and some cannot help but be as impatient with them as we Am­ ericans are with the 81st Congress. Nonetheless, they are making pro­ gress. ■pHE QUESTION, however, which A is most frequently raised is why there should not be civil marriage and divorce in addition to religious marriage and divorce. Again we be­ hold the error of thinking in terms of the American scene. We like the American system. Particularly Re­ form Rabbis like it, for even in England—not to mention Israel— they cannot perform marriages. Jewish marriage—which is neces­ sarily the only form which Israel can recognize for its Jewish citi­ zens— is performed according to “the law of Moses and Israel”. This is an area in which the non-ortho­ dox minister is obviously not quali­ fied to function. Abba Hillel Silver apparently is not as worried about this disability as are some of his less prominent colleagues. But while I sympathize with them I wish they would be careful with the facts. Israel has enough problems with­ out suffering misunderstanding due to lack of information. December, 1949

First, let us recognize that Is­ rael cannot, by the decision of the UN Assembly, alter the status quo with regards to Moslems and Chris­ tians. Their personal status must come within the exclusive juris­ diction of their religious courts. If civil marriage and divorce are proposed it must be only for Jews. Non-Jews of every creed would still be subject to the jurisdiction of the religious courts. Thus if a Jew should want to marry a Moslem woman or a Christian woman, the woman would, in the overwhelming majority of cases, be subject to the jurisdiction of her religious court. And thus it is the U.N. decision that must be changed, and un­ doubtedly neither the Moslem world nor the Christian world will allow such change. Therefore let us not shed useless tears for those Jewish Israelis who want to marry nonJews. The Government of Israel can hardly help them. It is only for Jews marrying Jews that the agitation has signifi­ cance. It is said that they should not be required to have a Rabbi present. But in this function the Rabbi is in effect a civil servant, somewhat comparable to an Ameri­ can town clerk and magistrate. He makes certain that the witnesses are competent, that the parties may legally marry, that the woman’s rights are protected, that her con­ sent is real, that her Kethuvah is valid. The bouple—if they so desire —can supplement the ceremony called for by the state with an ad­ ded ceremony at home or elsewhere with any kind of clergyman or lay9

man pronouncing . benedictions of their own composition.

group will not intermarry with the other. But if patience is exercised, all the communities will fuse to­ gether in a generation or two, and create that social homogeneity which is so essential to Israel’s fu ­ ture.

y y i T K REGARD to divorce Rabv binic jurisdiction has also been found objectionable. However, the state of Israel cannot allow two peo­ ple to become divorced by simply That is why the Israeli govern­ terminating their marriage—as two ment is so patient with the Rab­ partners terminate an agreement binic courts. Israel’s responsible at will. Even Russia has discovered leaders are aware of the- problem. the folly of such a procedure. The And in the light of what is toh>a fact is that the state is vitally con­ gained in social homogeneity, they cerned with the marriage status. are not withholding from giving the And no two spouses can do as they Rabbis their chance to demonstrate please. The will of the state must be that as Jewish family law was the reckoned with. Even in the U. S. most progressive family law in his­ divorce is a matter about which tory up until the twentieth century, each state has its own rules, and it will be that in the twentieth cenhusband and wife cannot by their un*y as well. voluntary act dissolve the bonds of matrimony. Israel too requires UNITY IN DIVERSITY certain formalities and certain If T ANY EVENT American Jews grounds. And no one would suggest must be impressed with the that the divorce law of Israel is anywhere near as confusing or an­ fact that we must think of Israel’s omalous as the law of divorce inthe problems in terms of her own United States. There are hardship social facts. Broad generalizations cases, however. The problem of the which are borrowed from the Agunah. The problem of Chalitzah. American scene make for good But these are the hardship cases slogans in party strife but they to which I referred and which call do not help the builders of Is­ for a further development of Rab­ raeli society to achieve the real binic law. This is coming, though blessing of America—a basic unity in spite of the diversity. slowly. On the other hand, if it is de­ I have stressed only the negative cided not to wait for this develop­ aspects of the problem—-for it is ment and civil divorce shall be in­ these negative aspects that have re­ stituted forthwith, then there will ceived notoriety in the American be more heterogeneity evoked in press. Israel than ever existed before. In­ There is, however, a positive stead of only Sephardic and Ash­ kenazic communities, there will ap* side. pear an added division—and one For let us consider — 10

Jewish LIFE

■ r~> g

We do not want Israel to be just another state. As a state with one or two or even three million souls —what stature can it have in the family of nations? But if Israel un­ dertakes to develop what have been our great contributions to civiliza­ tion—religion and law founded on

spiritual vision and ethical insights —we will play a role in world his­ tory out of proportion to our num­ bers, one worthy of our héritage, Let us give Judaism and Jewish law that chance. For that chance we should plead and to meet that chal­ lenge we should toil. !

COME WHAT MAY The wife of Trajan gave birth on the night of the Ninth of Ab, when all the Jews were in mourning for the destruc­ tion of the Holy Temple. The child died on Chanukah. The Jews said to themselves: 'Shall we kindle the Chanukah lights or not?' In the end they said 'We shall light them, come what m ay/ So they did so. Thereupon people went and maligned them to Trajan's wife saying: 'When you gave birth, these Jews were in mourning, and now when the child dies, they kindle lights.' She immediately dispatched a letter to her husband saying: 'Instead of subduing the bar­ barians, go and subdue these Jews who have rebelled against you.' —Esther Rabbah, chapter 1.

December, 1949

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f Emma Lazarus wroto: ‘1Give me your tired, your poor, Your huddled masses yearning to breathe free, The wretched refuse of your teaming shore, Send these homeless tempest-tost to me . . . " she drew her immediate inspiration from her beloved America. But she could not hayo ieonceived her noble theme so strongly without the ulti­ mate inspiration Of that great Torah-nurtured heritage of hospitality and concern for the stranger with which every Jew is imbued. Sow does one practice hospitality? By the exercise of personal interest and the expanding of those cherished personal assets — time, kindness and devotion. m Thus Father Abraham might have satisfied the needs of his angelic visitors (Bereyshith 18:Iff) if he had sent a servant to greet and serve them. But this would have been charity — not hospitality. When Abraham though pained by a serious ailment and weakened by the midday sun— ran to personally greet his unanticipated guests, wash their feet and attend to their needs, he set an exalted pattern for all mankind to follow. It is that delicate discernment between duty and a generous act of the heart that raised Abraham above all men and made his name a blessing. TT A P P IL Y , this noble approach bore fruit in the lives of Abraham's * * descendants. Long centuries of homelessness fortified, rather than weakened, the traditional Jewish sense of hospitality. j 1Greeting the stranger and making him comfortable," declared our Sages, " i s a greater virtue than greeting the Lord H im self." Hospitality, so conceived, became a pinnacle of the Jewish way of life; it is one of the "secret weapons" which have enabled us to face and overcome the fury of the ages. Like any sacramental act, hospitality yields limitless rewards to the benefactor as well as the recipient. By learning to open one's home to others, one achieves the Secret of opening one's heart; by single instances of graciousness, one learns to be gracious at all times. The Babbis ob­ serve: "T h e hospitable man is rewarded in both worlds" — not only does he earn the reward for a good deed in the world to come but gains im­ measurably in moral stature and happiness in this world. You can measure the degree of your hospitality bv the kind of satis­ faction you gain from the deed. If you feel that you have achieved some­ thing that brings you renewed confidence in your moral worth, and your fellow-man's — then you have endowed others, and vour own self, with the blessings of true hospitality. And you have kept alive, amidst the egotism of today's world, that spirit of true brotherhood, that heritage of Abraham, which will yet prevail over all. — Gilbert Kiapeiman.

Jewish LIFE

Fascinating English-language career of a great Hebrew hymn. B y CECIL ROTH T H E TRANSLATION of Hebrew hymns into poetical versions in the vernacular is a tradition which goes back for a very long time. Recently, there have been discov­ ered 12th century fragments of such versions in Old French, writ­ ten (like modern Yiddish) in He­ brew characters. These are as it happens not of the more usual parts of the liturgy, but of the sup­ plementary hymns (Maaravoth) for the synagogue service of Passover Eve, rendered into the actual metre and rhyming-scheme of the original (one would have thought that this, at least, was a purely modern fashion!) P resu m a b ly , these were read in the “women’s synagogues” while the men were reading the originals. I am in* dined to think that in more mod­ ern times this fashion has been es­ pecially prevalent in the EnglishDr. Cecil Roth, one of the most eminent Jewish historians of the present day, is the author of ‘‘The .Tews of Venice*’. “ A History of the Marrams”, “A Short History of the Jewish People” and many monographs and other works. He lives in England.

speaking countries, and what is now the standard edition of the Ashkenazi liturgy for the ortho­ dox congregations in England, ed­ ited by Arthur Davis and H. M. Adler, has a large number of such versions. Some of them, from the pen of no less eminent a man of letters than Israel Zangwill ,have become widely current. It was inevitable that the atten­ tion of those who have made such versions should be engaged by one of the most famous of all Jewish hymns, the “Adon Olam”. Of un­ known authorship but great an­ tiquity, it has been ascribed to the Spanish poet Solomon ibn Gabirol (1021-1070), “the nightingale of piety” ; but it is probably somewhat older, and perhaps of Eastern or­ igin. It is perhaps the most famil­ iar of all the poetical components of the Jewish liturgy. Its recital opens the orthodox service every morning, and closes the bed-side prayer at night; in the Englishspeaking countries it is chanted at the d ose of the Sabbath-morning service, and, in circumstances of

December, 1949

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great solemnity, of the Kol Nidrey service on Atonement Eve; and in view of the tremendous last stanza it has become conventional for it to be included in the Memorial services, on both private and pub­ lic occasions, and even to be recited at the death-bed. The variety of tunes to which it is sung is bewil­ dering. But there must be an al­ most equal variety of English ver­ sions, and it i$ interesting to try to assemble speciihens of some of these. (Davidson, in his Thesaurus of Hebrew Poetry, c u r io u sly enough, lists only one!).

Universal Lord! who the sceptre sway’d, Ere creation’s first wond’rous work was fram’d: When by His will divine, all things were made, Then — King! Almighty! was t His name proclaimed.... Into His hands my spirit I con­ sign, ^ Whilst wrapt in sleep, that I again awake And with my spirit, my body I resign; The Lord with me; no fears my soul can shake.

TT SHOULD be pointed out that the original Hebrew is written in a strict metrical scheme, in ac­ cordance with the conventions of the Spanish school, with a single rhyme persisting throughout; in English, this would tend to jar, and I know of only one version in which it has been preserved. The Sephardi version has two or more additional stanzas in the middle, and the same naturally applies to most of the translations made by those who follow that tradition. I have not of course cited entire ver­ sions, but only (the first and last stanzas, as specimens from which it is possible to have some idea of able to trace thus far appears as the whole.

The author of this rendering must I think have been the famous Anglo-Jewish physician and com­ munal worker of Regency days, Dr. Joshua van Oven, who was largely responsible for the volume in which it appear. It became very popular, and is still frequently re­ printed (though of course without acknowledgments) in the slightly revised form which was inserted by Aaron Sola in his edition of the Sephardi prayer-book published some years later. (It is to be found too in many Orders of Service for special occasions printed in Eng­ land from time to time) :■—I cite on this occasion only the first verse:— Lord over all! Whose power the sceptre swayed, Ere first Creation’s wondrous form was framed, When by His Will Divine all things were made; Then King, Almighty, was His name proclaimed. . .

The earliest version I have been able to trace thus far appears as the only verse translation-r^in the splendid edition of the Daily Pray­ er Book produced under the aus­ pices o f the Chief Rabbi, Solomon Herschel, in London in 1822:-— 14:

Jewish LIFE

■TPHE LEARNED and polyglot A English anti-semite of a cen­ tury ago, George Borrow, records (probably mendaciously) in his Bibjie in Spain how, in a boat in the Straits of Gibraltar, “as the night advanced the Jews sang He­ brew hymns, and when they had concluded, demanded of me why I was silent, so I lifted up my voice and chanted Adun Oulem”. His English version is to be found in his volume of translations from some thirty languages, Tar gum, printed at St. Petersburg in 1835: As in the original, a single rhyme serves the whole :— Reigned the universe's Master, ere were earthly things begun When His mandate all created, Ruler was the name He won. In His hand I place my spirit at nightfall and rise of sun, And therewith my body also; G-d's my G-d—I fear no-one. Henry A. Franklin produced a generation ago an edition of the Siddur with all of the poetical prayers rendered into verse, some­ times highly ingeniously and occas­ ionally with a spark of real poetry. Here is a specimen, of the hymn that is engaging us here:— Lord of the Universe, He reigned, Before Creation's teeming birth; Erst when His hast all ordained Acknowledged King supreme on earth . . . To Him my spirit I consign Or when I sleep, or vigHs keep, Yield with my soul this frame of mine. G-d is near, I know not fear, December, 1949

J^JOST FAMILIAR at present of * a ll versions As that of Israel Zangwill, touched without doubt with a spark of his own outstand­ ing genius Lord of the world, He reigned alone While yet the universe was naught. When by His will all things were wrought Then first His sov'ran name was known. . . I place my soul within His palm Before I sleep, as when I wake, And though my body I forsake, Rest in the Lord in fearless calm. N a tu r a lly , th e distinguished band of Jewish poetess-translators who worked in England at the close of the Victorian era in the early years of the present century were attracted by this theme. The following version is from the pen of Mrs. Alice Lucas:— ■ Lord of the Universe, Who reigned Ere earth and heaven's fashioning, When to create the world He deigned, Then was His name proclaimed King. . . My soul into His hand divine Do I commend: I will not fear, My body with it I resign, I dread no evil: G-d is near. ■PHE FIRST American version A that I have been able to trace was made by David Nunes Carval­ ho, the guiding spirit of the “Re­ formed Society of Israelites” 15

*\

founded in Charleston, S. C. in 1825—the earliest American Re­ form congregation by many years —and appeared as Hymn 5 at the close of the “Sabbath Service and Miscellaneous Prayers” published by that body in 1830.— Before the glorious orbs of light Had shed one blissful* ray, In awful power, the Lord of might, Reign’d in eternal day. . . 0! be my guardian whilst I sleep, For Thou didst lend me breath: And when J wake my spirit keep, And save my soul in death. This is the first o f a series of versions of the noble Hebrew hymn that have appeared in the United States. The version of Rabbi Fred­ erick de Sola Mendes, who was, like Carvalho, an American Sephardi, like some of the others preserves the metre (though not the rhymingscheme) of the original:— The Lord of all, who reigned su­ preme, Ere first Creation’s form was framed; When all was finished by His will His Name Almighty was pro­ claimed. . . Then in His hand myself I lay, And, trusting, sleep; and wake with cheer; My soul and body are His care; The Lord doth guard, I have no fear. •QR. DAVID de Sola Pool, Rabbi of the Shearith Israel congre­ gation of New York, has published a number of admirable poetic ver­ sions of our hymns and sacred 16

verse in his splendid editions of the Sephardi liturgy. He is a direct descendant of the de Sola who translated the liturgy in England nearly a century ago, and it is interesting to compare his version of Adon Olam with that revised by his distinguished ancestor.— The Lord of All; He ruled from aye Ere yet was formed or shape What time He willed this All to be Then homage to His rule was paid. . . I rest my spirit in His hand; Asleep, awake, by Him I’m stayed G-d in me still, in life, in death, I face my future unafraid. Yet another distinguished Amer­ ican Sephardi, Dr. Solomon SolisCohen, of Philadelphia, is respon­ sible for this version;-—published in his splendid collection, When Love Passed B y and other Verses: Lord of the Universe, He ruled Before created th in g was framed When all was shaped unto His Will ‘He rules!' Creation’s voice pro­ claimed . . Into His hand my soul I trust, And sleeping, waking, know Him near; And with my soul, its clay. The Lord Is with me—naught can make me fear! Nor have the American Jewish poetesses been backward in their attempts, any more than their EngJewish LIFE

sufficient to serve my purpose. A comparison of the translations is instructive. It is not unnatural that sometimes some of the same rhymes persist (“Fear-Near” in the last verse, “Framed-Proclaimed” in the first.) But it is interesting, too, to think of the ver­ sions as reflecting the spirit of the ages in which they were written. For in these translations of a He­ brew hymn composed perhaps a thousand years ago we have, in fact, an anthology of English versefashion extending over nearly a century and a half.

lish sisters in faith. Witness Jesse E. Sampter’s version, beginning The everlasting G-d who reigned Ere yet was form or shape or thing. When all was made as He decreed, Was even then acknowledged King. . . T H E R E ARE numerous other * versions, doubtless, which have not figured here; but this selection of almost a dozen (it must surely be one of the most-translated poems in all literature, at least so far as the English language goes) is

THE LIGHTS OF CHANUKAH The School of Shammai say: on the first day eight lights are lit and thereafter they are gradually reduced; but the School of Hillel maintain: on the first day only one is lit and thereafter they are progressively increased—because we progress in matters of sanctity but do not reduce. —Talmud, Sabbath, 21b.

m THE KING IN ISRAEL The Hebrew word for king, MeLeK, consisting of the three consonants, M, L and K, is, according to a beautiful Hebrew legend, a, mnemonic of his duties. Each of these letters, according to the Rabbis, is the abbreviation of a preposition: M, standing for min, denotes from; L is the Hebrew preposi­ tion to; and K is the comparative particle, meaning as or like. The Hebrew ideal of a king was that of an exalted paragon, a personage from whom authority came, to whom every one appealed for justice, and a noble character like whom his subjects should try to be. —Dr. David I. Macht.

December, 1949

17

By LILLIAN RESNICK OTT “And thou shalt love the Lord thy G-d with all thy heart and with all thy soul and with all thy might . . . ” Ever, and in every way, at dawn as at the end of day. In every season fa ir or not, whatever your fortune be or lot, alike in joy or if be it grief, through years of length or short and brief, in all your days the best or the worst remember this of all things first, to love your G-d.

“And these words which I command thee this day shall be in thine heart • • • ” .

?

Lillian Reznick Ott’s poems have appeared in leading Anglo-Jewish publications. A volume of her poetry, “Teardrops and Dew,“ was pub* lished recently and is reviewed in this issue.

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for neither brute nor beast of prey was thus commanded to obey. To none but man was purpose shown or sense of dignity made known; none but man did Heaven’s Grace exalt with the impulse to efface his deeds profane; to search his conscience and repent of sin and evil and base intent; man alone # is heir-elect to soul divine and intellect and being thus from beast apart, these words shall be in thy heart.

“And thou shalt teach them diligently unto thy children , . . ” f rpm their early childhood days and on, from sun-up until the day is done and throughout all

Jewish LIFE

their years of growth. Lest ignorance their faith obscure and iniquity their souls immure or doubt dismay, thou shalt teach thy children diligently to assay the sacred lore. No fortune a father may possess, no earthly goods his hands amass; none of the treasures a man procures have either the value or as long endures as the treasured words of G-dly ken, therefore, teach them diligently unto thy children. “And shalt talk of them when thou sittest in thine house . . * ” lest idle tongue evil rouse and gossip, ill; talk on holy words and fulfill in justice your demean. Lest your lips utter shame or speak falsely or defame, permit no trust to find its way across your tongue nor to betray a confidence to honor sworn; therefore let thy tongue espouse December, 1949

these goodly words when thou sittest in thine house. “And when thou walkest by the way . . . ” lift up thine eyes on high and say happy is the man who merits G-d beside him when he walkest by the way. “And when thou liest down . . . ” declare what is peace and where that is not of righteousness endowed, or tranquility that is but of faith avowed when thou liest down. “And when thou risest up . . . ” fill full your cup with song and prayer in praise of Him that bore the wondrous morn, lift up a hymn of reverence ere day’s labours you commence when thou risest up. “And thou shalt bind them for a sign upon thine hand . . . ” when you waken and ere you tend to mortal need. So demands your G-d of thee that throughout all your days you be nigh unto His care; for as a shepherd guards his flock, 19

m as a tradesman counts his stock so gathers G-d your deeds; therefore however close your day is plannee^ thou shalt bind tlc/em still for a sign upon tim e hand.

“And they shalt be for frontlets between thine eyes . . . ” not to defect or mar your sight bit~S0Nho worthless thought or mite , intrude jon the confessions of your soul, so no moment of your devotion vies or contends with concentration or defies, they shalt be for frontlets between thine eyes.

“And thou shalt write them upon the doorposts of thine house . . . ”

as an everlasting seal that ever must reveal to all the earth, the heritage of your birth. Though mankind chide you and deride your creed and zeal and faith and pride, write the words that truth avows upon the doorposts of thine house.

“And upon thy gates . . . ” that all who pass therein and out, those convinced and those in doubt, they who give all trust to Him and they who hold their selves supreme, . may pause a moment to seek repose. For him who loves and hopes and waits there’s more in these words upon your gates.

THE PIOUS MAN The pious man is one who possesses the nature of a child. Just as a child w eeps and laughs at one moment so ought the pious man to be. He weeps when he remembers his sins, and in a moment he rejoices when he remembers his Master Whom he was created to serve. Grief alone is evil, for it may bring to despondency, and to rejoice alone is also bad, for it may be without the fear of the Lord. Only by combining the two, one can come to fear and love G-d properly. —Rabbi Jacob Isaac of Lublin

20

Jewish LIFE

An informed analysis of the Israel scene by our own on-the-spot correspondent.

By 1. H ALEVY LEVIN JERUSALEM:

TT REQUIRES hardly more than a one or other of the Mixed-Armis­ cursory glance at our daily news­ tice Commissions. New's from Lake Success now papers to appreciate how far the centre of public interest has shifted highlights Israel's s t a n d on the from the political to the economic Korean question or its attitude on Czecho-Slovak-Yugoslav rivalry for sphere. By thè second half of the pas* a seat on the S e c u r i t y Council. year the m i l i t a r y and political Whether this mood of complacency c l a s h e s that had made headlines is justified it is difficult to decide^ had ceased. The Rhodes Agreement After all, an Armistice Agreement with the Transjordanians was the is not a Peace Treaty and the Arab last instrument to introduce any States constantly talk of the forth­ considerable changes in our fron­ coming “second round". It is never­ tiers. The Armistice subsequently theless a fact. Even the issue of signed with Syria completed the the status of Jerusalem appears to series of understandings with our have aroused more feeling and ap­ neighbors which de facto if not d*' prehension overseas than locally. jure settle our borders, at least for The Palestine Conciliation Com­ the time being ! Iraq, the sole re­ mission's instrument for the inter­ maining belligerent, preferred to nationalization of the City was ridi­ evacuate the area held by its troops culed in the press and denounced at in favor of Transjordan, thereby public meetings. But the restraint avoiding the obloquoy and public with which the matter was dealt disorder which might have followed reflected the public feeling that at an agreement with Israel. Since last here was a report of a-Com­ then only minor incidents have dis­ mission whose outcome we need not turbed the armed peace, none of watch with fear and trepidation. these too serious to be settled by The proposal was regarded as December, 1949

m

would be a suggestion to inter­ nationalize Tel-Aviv, Jerusalem’s hundred thousand citizens felt there was no need to explain the utter impracticability of the plan. THE NETUREI KARTA

■THE ATTITUDE of the Neturei 11 Karta, a small extremist group, who still refuse to recognize the State of Israel, has caused some resentment, more because of its .treacherous n a t u r e than of the damage it might do. Here, too, judging from overseas reports more importance is attached to them abroad than in this country. It seems that foreign journalists, ac­ customed to reporting big news from Israel, are trying to kill bore­ dom by making a story of people whose conduct and garb must ap­ pear exotic to the Western eye. Their numbers, nature and influ­ ence are highly exaggerated. And even overseas newspapers are be­ ginning to appreciate their utter in­ significance. “They number no more than some hundreds of extremists, concentrated in Jerusalem,” wrote the London “Times” correspondent, “who refuse to recognize the State of Israel as it was not reconstituted by the Messiah.” In the Golah the notion seems to have gained currency that they con­ stitute a new sect of Zealots. Noth­ ing could be further from the truth. They live by the same Shulchan Aruch as other Jews, though prob­ ably they claim to observe its pre­ cepts more meticulously. They are not even constituted as a society, though they have a recognized 22

leader, Amram Blau, who has gained local notoriety as a disturber of the peace. It is difficult to ascertain whether or not the rumor is true that the Neturei Karta have been in contact with the enemy. No official state­ ment has been issued by the police and no measures taken, except probably to prevent a recurrence. What is true and morally no less treacherous is the petition pre­ sented to the Pope supporting the internationalization of Jerusalem. It is difficult to find any reason in this madness, but paradoxical as it may sound, there does seem to be some common ground for the atti­ tude of Neturei Karta a n d the Vatican. The Neturei Karta hold that the State can only be set up by the Messiah. A Jewish State not includ­ ing the Holy City could hardly be considered as the reconstitution of the Kingdom of David. The Vatican is in a similar quandary. The in­ clusion of Jerusalem within the State of Israel must lead sooner or later to the proclamation of the Ci t y as t he Capital, a possibility that runs counter to Roman Catho­ lic dogmas. The issue of the Holy Places — these are recognized sac­ red sites of some antiquity, but less authenticity, and not churches and other religious institutions — does not even arise, as these are concentrated almost entirely within the walls of the Old City. n PPARENTLY the Neturei Kar­ ta consider the present juncture, when the world’s attention is foJewish LIFE

cused on Jerusalem, favorable for a more activist policy. They have fertile cause for their trouble-mak­ ing in the violation of the Sabbath in the City. There is no City in the world where the Sabbath is more scrupulously observed than in Jeru­ salem. Jerusalem — at least the modern city which is almost en­ tirely in Israeli h a nd s — is no longer as far as population goes an international city. Its residents, whether religious or not, are natur­ ally more staid and conservative. They observe the Sabbath as a day of rest. Never, indeed, has the Sab­ bath been so strictly observed. The foreign element, whose business and traffic on the Sabbath detracted from the peace of the City, is gone. At the same time we have not reached one hundred per cent ob­ servance according to the letter and spirit of religious precepts. The absence of a clearly formulated and properly enforced Sabbath Or­ dinance, the influx of new immi­ grants, the presence of hundreds of bored soldiers On leave, the military traffic which though reduced in volume is nevertheless considerable, mar the holiness of the day. Cine­ mas, though officially closed, open their ticket offices in the early afternoon. A number of cafes are open. In the German Colony, peo­ pled almost entirely by newcomers, I have even seen two or three — no more — s h o p s open. (In Jaffa, where the population is mainly composed of new immigrants, and the presence of some thousands of Arabs allows a loophole, the Sab­ bath is barely distinguishable from December, 1949

any other day). The Ministry of Interior is at work on a Sabbath Observance Act which will apply throughout Israel and will consti­ tute de’f inite progress towards a solution. At the same time no reli­ gious Jew dare ignore the fact that the majority of the politically-or­ ganized Yishuv is not religiously observant and any attempt to force religious observance upon them is bound to fail. The Neturei Karta may be sin­ cere but they are impervious to reason. They prefer to regard them­ selves as Kanaim (zealots) pre­ pared for Kiddush Hashem. And Kiddush Hashem is not expensive in Israel. Rarely does it imply a blow with a policeman's truncheon. At worst it entails an enforced ride on the police-truck to the lock-up. The left-wing, of course, is only too glad of the antics of the Neturei Karta in its railings against the Government. It points sombrely to the “Rising tide of clericalism." The Mapai, it declares, has sold out to its partners of t h e Religious Front. Only Kosher meat is sold in Israel. Religious services are pro­ vided by th e S t a t e . Rabbinical Courts are state institutions on a par with Civil Courts. Public trans­ port is discontinued on the Sab­ bath. Soon Sabbath observances will be more strictly enforced. The future, they proclaim, is black in­ deed. It is interesting to note that this propaganda is hot without effect. The Yishuv has forgotten that Communists once incited Arabs to slaughter Jews and does not regard 23

cooperation between them and Mapam askance. But it lumps all reli­ gious Jews together, and the sins of the Neturei Karta are visited upon all religious heads. OLIM AND ECONOMICS

g U T IT IS all a storm in teacup. The authorities have practiced a wise restraint. Only when the extremists get out of hand are the police called in. Amram Blau even had a special Succah built for him in the jail yard. The government refrains from any action that might be misconstrued as religious persecution overseas. It knows that such a complaint would find willing ears beyond our borders. The Yishuv has more important concerns. The tense interest in political events so characteristic barely a y e a r ago has not been transferred to the economic sphere — at least not in the same degree. Only gradually is the public being made to realize the critical situa­ tion that h a s resulted from un­ checked immigration. Yet it is typical that no voice is raised to control the flow. It is appreciated that Israel’s open door is the es­ sence and meaning of the State. The people, however, just do not realize the economic perils ahead. Perhaps it stems from the inordin­ ate faith of a people who have just attained sovereignty in their Government and the instruments of Government. Probably they cannot comprehend the financial difficul­ ties. Only yesterday we conducted our affairs with some hundreds of thousands of pounds and could even 24

register some progress. Today we speak of hundreds of millions not being enough. Close to one hundred thousand newcomers are being fed, clothed and housed in the Transit Camps. Tens of thousands of others are earning a precarious living at roadbuilding^etc. There is a rift be­ tween the older residents and the new immigrants. There are all too few contacts between them. Under pressure of the immense volume of immigration, immigrant camps, im­ migrant quarters, immigrant villa­ ges, even immigrant towns (Acre, Lydda, Ramleh) have been estab­ lished, where the only contact be­ tween the two sections of the popu­ lation is through the Government and Jewish Agency officials — al­ most invariably older residents. The newcomers are almost always recipients |£- of housing, rations, clothing, work, loans, grants. The older residents are the providers or at least the intermediaries. Mr. Robert Nathan, the well-known American economist, has warned of the possible consequences of such a glaring disparity in standards of living, way of life, outlook, culture, everything that goes to make up an integrated community. The prob­ lem is part of the larger one of consolidating the State. J7SSENTIALLY it is a difference between the haves and the havenots, translated to Israel’s egalitar­ ian scene; those who have jobs and a roof over their heads, and those who have not. Give a newcomer Jewish LIFE

Industry can absorb thousands, permanent employment—not relief work—and a place to live in and he tens of thousands. There is im­ is well on the road to a feeling of mense scope for industrial expan­ full citizenship. There are those sion, but capital is too cautious. To who don't want to work. Whether settle in Israel, whether as a fac­ the class is as large as rumor has tory owner or a farm laborer, one it, is very doubtful. But work is a must be imbued with faith and a habit that grows on one, and no pioneering spirit, prepared to make normal person enjoys idleness. Cul­ sacrifices, amenable to a new en­ tural absorption is more difficult vironment. Investors are afraid. A and takes longer, but Hebrew cul­ section of the press complains that ture is well entrenched and there the treatment by authorities of need be no far of its future. The would-be investors, and injudicious schools, the theatre, the radio, the talk of socialism in our day, is instruments of government, are all frightening people away. But it is at its disposal. The younger gen­ difficult to believe that the Ameri­ eration (up to the age of 25-30) can capitalist is really afraid of acquires Hebrew without undue his plant being nationalized. Our difficulty and in Israel it is the degree of socialization is hardly more than a fraction of that al­ young people who count. The problem is to provide the ready realized in Great Britain, work—productive work. The Israeli economy is expanding, but all too INFLATION is a more serious problem. Thanks to a rigorous slowly. F ifty thousand newcomers have been transferred to agricul­ austerity program the vicious circle ture — ah almost incredibly high of rising prices and wages has been percentage—but they too must eke checked, and a reduction of the out their meagre incomes on the Cost-of-Living Index (September, roads and other seasonal employ­ 1939=100) from 370 to 329 points ment. Land is available, almost has been achieved. But there is still without limit. Only ten per cent of too wide a difference between the Israel's twenty-two million dunams Israeli and international level of are being cultivated, but there is prices. The Government has made another restrictive factor — the important concessions in allowing quality of the settlers. Few, com­ capital imports in the form of paratively, are psychologically pre­ goods, thus reducing the loss pared for a life on the soil, fewr through the differences in the real physically capable of undertaking value of curreny. Investors never­ its rigors, still less equipped with theless prefer to wait and see. The broadening of the Coalition the knowledge and skill it requires. And the investment per unit, borne Government to include the United almost entirely by the Government Workers Party (Mapam) would do and the Zionist institutions, is vast. much to enable the authorities to December, 1949

25

was recited as the conclusion to many this custom prevailed until a sermon or a study session. the destruction of the communities. The first reference in Jewish lit­ Elsewhere, however, Yizkor was re­ erature to prayers for the dead is cited on the last day of the pilgrim indeed pre-Talmudic; it is found in festivals as well. This prayer must II Maccabees 12.38 ff. But this have been composed during the Mid­ book, written in Greek, reflects dle Ages, though I have j no exact certain foreign influences, and was information on the point. not accepted by the Synagogue as Scripture. The incident is alto­ Q TILL MORE extreme is the in­ tercessionary character of Kel gether isolated. It is not till the Moley Rachamim. This prayer is close of the Talmudic period that we encounter t he connection be­ remarkable alike for its content and tween the recital of the Kaddish for its enormous popularity, espec­ and mourning. And only in the ially when we consider that it is no thirteenth century do we have evi­ more than three hundred years old. dence of an established custom, that Recited at a funeral, it looses the a son should recite the Kaddish springs of emotion. In the large cit­ regularly during the year follow­ i e s , individuals make a modest liv­ ing by frequenting cemeteries and ing the death of a parent. saying Kel Moley for those who Two hundred years later, we come to visit graves, and who either/ meet for the first time the term do not know the prayer or think Jahrzeit. As the very word indi­ Mt will be more efficacious in the cates, the custom of observing the mouth of one more pious than them­ anniversary of a death with special selves. Still more recent, but wide­ solemnities arose in Germany; and ly accepted, is inclusion of Kel Mo­ when the custom spread through­ ley in the wedding ceremony if a out the Jewish world, it continued parent of the bride or groom is no to bear this German name. To this longer living. day there is no common Hebrew If one puts aside for a moment equivalent for it. (For the above, the emotional associations of these see Elbogen, Der Jüdische Gottes­ prayers, and reflects calmly on dienst, p. 92 ff.) their substance, he may be a trifle We come now to texts which ex­ perplexed. Yortzeit, Yizkor, Kel Mo­ plicitly pray for the repose of the ley arose in countries where Roman souls of the departed, naming the Catholic influences were all-per­ specific person on whose behalf the vasive. The whole notion of praying prayer is made. Such are the Hash- for the repose of the soul, so well kabah of the Sefardim, recited at established in Catholicism, is not the time of the weekly Torah-read- native to our tradition. Even more ing, and the Yizkor of the Ashken­ dubious is the implication in the azim. Originally the latter was in­ she - nadar^clsLUse that giving money tended for use only on the Day of to charity pbtains indulgence for Atonement, and in western Ger- the sins o f the departed. 28

Jewish LIFE

Most recent of the memorial ob­ servances is the custom of formally “unveiling” tombstones. This cere­ mony, while in essence perfectly compatible with the Jewish spirit, is only a few generations old, and so far as I can make out, origin­ ated in New York City. It is re­ garded as an indispensable cour­ tesy to the departed by hosts of Jews who systematically disregard all the rites and observances of our religious calendar, as well as by many of the more devout. Certain it is that the cemeteries of the metro­ politan areas are jammed on pleas­ ant Sundays in the spring and fall with hordes of people attending “unveilings.” Their spirit and de­ meanor are often less than reverent. T H U S FAR I have been dealing with the observance of ortho­ dox and Conservative Jews. Within the Reform group, the same trends may be noted, though the mani­ festations are a little different. In the Reform temple, Kaddish is re­ cited only once in each service; it is preceded by a meditation on death and immortality, thus stress­ ing even more the association of the Kaddish with mourning. In most Reform temples it is also customary before the recital of Kaddish, to read the names of those who have been buried during the week, or whose Yortzeit has occur­ red since the preceding Sabbath. The (Reform) Union Prayer-book originally provided for Hazkorath Neshomoth only on the Day of Atonement (following the older cus­ tom ), but expanded the ritual conDecember, 1949

siderably. The newly revised edit­ ion, however, provides a memorial service also for the last day of Passover— with resultant increase in attendance at the temple on that day! The “unveiling” is also" common in Reform practice. More­ over, a good many Reform congre­ gations hold a memorial service in their cemetery chapel on the Sun­ day before Yom Kippir—a custom whose odd origin cannot be told here. In short: memorial observances and intercessionary prayers have greatly multiplied in Judaism in the last thousand years, especially in the last few centuries. And in recent years, when so many funda­ mental rites and ceremonies of Ju­ daism have been neglected, these observances connected with death have persisted more than any others. II T H E S E FACTS alone raise many theoretical and practical prob­ lems. But there are still worse dif­ ficulties to be mentioned. In many a synagogue, the first day of Yom Tov is celebrated by a limited con­ gregation of “regulars” ; but on the second day, which even according to strictest orthodoxy has a some­ what lesser holiness, the sanctuary is crowded for a few minutes dur­ ing Yizkor. Once this act of filial piety is performed, a large majori­ ty of the attendants rush out again, so that Musaf is recited under dif­ ficulties. One orthodox Rabbi has publicly suggested that Yizkor be moved from its traditional place to 29

a

JU D A IS M

and COM M UN ISM B y PH ILIP L. BIBERFELD

T H E COLD WAR that has engulfed mankind is a challenge to every individual. Extremely efficient and skillful propaganda has made the human mind the real battleground the world over. A thorough understanding of the problems involved is, therefore, of utmost importance for everybody. Jews in particular have to be well aware of the viewpoint of the Torah. I. The two hostile worlds that con­ front us are divided on the follow­ ing issues. In one of them there is, to a certain degree, a recogni­ tion of human dignity and human rights. Promises or obligations under a treaty are generally re­ spected. There is a genuine long­ ing for a worldwide peace based on justice. In the other world, the concepts of human dignity and hu­ man rights are nonexistent. Hu­ man beings are treated like aniDr. Biberfeld is the Babbi of Congregation Agudas Jeshorim, New York. He is the author of “Universal Jewish History,” “Judaism and International Law,” “The Jewish State,” “The Noahide Primary Law,” an essay on “Dina Demalkutha Dina” and other works.

32

mals, millions of them are up­ rooted and sent away or starved to death in concentration camps. Obligations under treaties and covenants are very ofteii disre­ garded. No genuine desire for worldwide peace is apparent. ' The veracity of these statements can be easily ascertained from a continuous flow of news. The lack of a genuine desire for worldwide peace on the part of the Soviets is revealed by their obstinate op­ position to the most generous American proposal on the control of atomic energy. Detailed infor­ mation of forced migrations from the Ukraine, the Crimea, the Bal­ tic states and the Black Sea coast of the Caucasus of hundreds of thousands of persons has come to light quite recently. No elabora­ tion is necessary on the human plight and despair caused by such a procedure. (See Sulzberger, New York Times, Sept. 12, 1949: “So­ viet Terror in the Baltics”,) A survey published in July 1948 cov­ ering the period since 1933 showed that during that time the Soviet Government had disregarded 35 Jewish LIFE

international treaties and agree­ ments. (N. Y. World Telegram July 29, 1948 p. 19). All this is in accord with the philosophy pro­ nounced by Lenin and Stalin to the effect that all phrases about equal rights are nonsense; that the state is an institution built for the sake of exercising violence; that the only thing that can be done with subject peoples, is to suppress them; that Communists must use every trick and every lie, in dis­ regard of accepted moral stand­ ards. (See David Shub “Lenin” ; Historicus in “Foreign Affairs” January 1949). ■THESE ; ISSUES which divide mankihd today, actually go back to one fundamental question: the relationship between Man and G’d. Whereas in the first world, to however limited and qualified an extent, G’d prevails, in the other world a d^ath struggle is going on against the belief in G’d in any form. Christians, Jews and Mo­ hammedans alike are persecuted for their religious beliefs. Accord­ ing to th | “Young Bolshevik”, the Communist Youth League’s maga­ zine, Conimunism and religion are incompatible and irreconcilable. Young Communists and party members are required to be athe­ ists and to work against the re­ ligious beliefs of others. Thus, for the first time in his­ tory, the over-all significance of the recognition of G’d in human life becomes manifest. It is more clearly visible than ever before that the recognition of G’d is not a mere religious question, but one December, 1949

that exerts a decisive influence upon the immediate safety and welfare of all mankind. The very idea of an international law com­ prising all mankind, as well as the concepts of human dignity and hu­ man rights, it turns out, can be derived only from the recognition of G’d. If G’d is denied and conse­ quently the state deemed to be the only sovereign source of law, there is no foundation whatsoever for human rights which this sovereign state should respect, or for an in­ ternational law to the obligations of which the sovereign state should be bound to adhere. From such a point of view, international law would merely be an instrument for the furtherance of the purpose of the state, not a universal concept applicable to all nations. (See author’s “Judaism and Interna­ tional Law”, in “Israel of Tomor­ row” ed. by Rabbi Leo Jung, sec. ed. p. 189). The two opposing worlds which we experience today do not present us with a new phenomenon. On the contrary, the Torah enjoins us to be always aware of them, com­ manding us always to remember (Zachor) the Sabbath and, in the same way, always to remember the deed of Amalek. ■THE SABBATH is the cornerstone of the Torah, the longest of the Ten Commandments. It re­ quires us to testify from week to week to G’d as a reality in our whole life. This is the foundation on which the social life of the Jew­ ish people rests. The entire Jew­ ish people, not only a few outstand53

ing personalities or the priests, are called upon to make this constant awareness of G’d the ground work of its life. It is therefore the pri­ mary goal of education (Vayikra 19:2, 3). Based on it is a concept of law binding the nation and every individual where no human authority could enforce its orders. Finally, it enables the whole na­ tion to transform *to reality the principle: Thou shalt love thy neighbor as thyself, and to build up social life on the principles of equality, brotherhood and freedom. Thus the awareness of the Sabbath permeates the whole structure of the social life. Of the same importance, how­ ever, is the other “Remember”— that of Amalek. It requires us to have an ever-present and clear per­ ception of the other alternative, i.e. the world that would come into existence if there would be no Sab­ bath and no recognition of G’d as a reality in human life. Whenever we are inclined to ask “Why can it be so important that we observe the Sabbath?”, we should ponder the world that would exist should the idea of G’d be eliminated from the human mind. r Amalek, it is explained, (Devorim 25:18) did not fear G-d. The Amalekites killed the weaker ones for no other reason than that they were the weaker ones, proclaiming for the sphere of human life the law of the jungle, “la raison du plus fort”. Manifestly, the world without G’d is a world without law, where human beings are in no way different from animals, acting and being treated accordingly. 34

The whole Torah is opposed to this concept, and we are admon­ ished never to forget that there is an unceasing struggle against the principle of Amalek until it is fi­ nally erased from under heaven. (Shemoth 17:16; Devorim 2 5 :19). There can, therefore, be no doubt where we stand in the great struggle of our days. Western civilization, with its recognition of G’d, of human dignity and human rights,' is based on the Biblical heritage. It is the only alternative that can lead mankind to a world of peace and justice and freedom from want and fear. It may. be noted that the Communists are well aware of this antagonism and dir­ ect their persecutions with vigor and intensity against both the Jews and their religion. (See “Newsweek” Dec. 29, 1947 pp. 30-

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Jewish LIFE

^■HIS, HOWEVER, does not solve most capacity and ingenuity when the whole problem. The ques­ deprived o f these stimuli. Further! tion remains whether there are in more, and this is most essential, the communistic scheme sound ele­ human beings are not like bees in ments which could be utilized with­ a bee hive. They differ widely in the framework of a society based from each other and cannot be on a religious concept. This ques­ directed in their work like bees as tion is not new. There was at the this would destroy their most time of the destruction of the precious a sset: human freedom. second temple the religious sect of The progress of society depends the Essenes who lived according to on the degree of freedom which is communist principles. The prop­ granted so that the full power of erty of every one o f , them was human daring and creativeness can common to the whole order. (Jose­ be incited. This applies to the av­ phus, The Wars of the Jews, II, erage individual as well as to every 8, 3). person of above-average abilities Our Sages discuss this type of who needs, more than bread, the social organization and point out freedom of self-expression. Only (Pirkey Avoth V, 13) that the av­ then is he able to develop his ex­ erage person wants to keep for ceptional capacity which, in the himself that which belongs to him, long run, may benefit thousands of conceding the same right to the other individuals and society as a other person. They remark, how­ whole. As Bertrand Russell, Eng­ ever, that this way of life if car­ land’s greatest living mathemati­ ried to the extreme may lead to cian and philosopher, puts it: Sodomitic corruption. On the other “Ants and bees do not produce hand, they denounce as Am-haaretz great works of art, or make scien­ (boor) people who abolish prop­ tific discoveries. . .” (“Authority erty rights, proclaiming, as the Es­ and the Individual,” The Reith senes d id : “What is mine is yours, Lectures for 1948-49). and what is yours is mine.,, This means that, in the opinion of our "■pHE REAL problem of social or­ Sages, this kind of solution is in­ ganization is, as envisaged in adequate and not based on a com­ the terse words of our Sages, how prehensive understanding of the to concede the freedom required by problems involved, human nature and, at the same Above all it is not in accord with time, prevent such abuses of this the inherent necessities of human freedom which might lead to Sodo­ nature. The average human being mitic depravity. This is very close needs the feeling of owning some­ to the formulation given by Russell thing as a stimulus for his work. (l.c.) : “How can we combine that Moreover, it is a natural urge to degree of individual initiative provide for the future security of which is necessary for progress one’s family. Most people are prac­ with the degree of social cohesion tically unable to work to their ut- that is necessary for survival?” December, 1949

35

The true nature of the problem is, therefore, completely overlooked by such systems as communism that abrogate human freedom entirely. The solution of the Torah grants full freedom in accord with the necessities of human nature but, on the other hand, imposes such restrictions on every person indi­ vidually that any .abuse of this freedom is efficiently counteracted. These restrictions are contained in one comprehensive principle, that of brotherhood as a reality in so­ cial life. Our Sages proclaim this principle when they explain the words: Thou shalt truly tithe all the increase of thy seed (Devorim 14:22) to mean: “tithe in order to become rich.” Everyone may re­ spond to the urge for material well-being but he must never for­ get that wealth is a blessing of G’d, bestowed upon him for him and his brother. Real brotherhood is the foundation of the social legislation of the Torah. The word “brother” occurs in the respective chapters 10 times (Vayikra 25) and 7 times (Devorim 15) to show that it contains the fundamental maxim. On it are based the law forbidding the taking of interest, which frees the economic system of its poisonous fang (Vayikra 25:38), and the numerous laws protecting the employee against ex­ ploitation. (See e.g. Vayikra 19:13; 25:39ff; Devorim 24:14ff; 15:14) T H E PRINCIPLE of brotherhood is one of the outstanding fea­ tures expressed by the symbols of the Holy TenL There is for 3b

example the table with the twelve breads depicting how each of the twelve tribes has to be prepared to support the others. In the most holy p a r t w ere th e Cherubim, which faced each other as brothers, sym­ bolizing the Jewish people which, standing on the Torah, is able to build up its social life on real bro­ therhood. The decisive point is that this kind of brotherhood was not an utopia, but has become the reality of our social life throughout our history. This is best illustrated by a law promulgated during the time of utter distress after the destruc­ tion of the Second Temple. It reads: “In Usha they decreed that whoever wants to contribute for his brothers' aid should not be al­ lowed to give more than one fifth.” The Jewish people thus had to im­ pose by law a limitation upon the manifestation of practical brother­ hood. A law of this kind, unique in human history, is a vivid testi­ mony of the fact that brotherhood was a reality in the life of the Jewish people. It remained so dur­ ing our exile with its unbearable hardships and strains—the like of which no other nation has ever en­ dured. By means of this social struc­ ture the Jewish people was pre­ vented from being divided by so­ cial antagonism. There never was class hate between rich and poor. On the contrary, rich people often were held in high esteem by the poor because they did not forget their duties to their brethren. Three rich people, tradition re­ ports, provided the city of JeruJewish LIFE

y / salem with all the necessary sup­ plies to prepare it for the siege with which it was threatened by the Romans. In our time, Moses Montefiore, the Rothschilds and other magnates of our people were admired and cherished because they acted as brothers. ■PHE SURVIVAL of the Jewish * people under the conditions of the exile shows the enormous strength and flexibility of this so­ cial organization. It has, without any doubt, passed the severest tests. Granting full freedom, as re­ quired by human nature, it turns for the solution of the social prob­ lem not to utopian systems but to the personal responsibility of every individual. Though Western civilization re­ alizes the true nature of the prob­ lem, it has failed, thus far, to pro­ duce an adequate solution. With­ out the foundation of the laws of

the Torah, the ideal of brother­ hood, however hailed it may be, could not be transformed into a living reality. The social organization of the Torah will come into existence everywhere and at any time when we succeed in building up our so­ cial life in the presence of G-d as it is symbolized in the Holy Tent and enacted in the laws of the Tor­ ah. If we are able to muster this spiritual and moral strength, we will lead the way to the natural solution of the social problems and will come to realize the deep mean­ ing of the words: Keep therefore and do them; for this is your w is­ dom and your understanding in the sight of the nations, which shall hear all these statutes, and say, surely this great nation is a wise and understanding people. (Devorim 4:6),

A TOPSY-TURVY WORLD Rabbi Measha, the grandson of Rabbi Joshua the so a of Levi, w as unconscious for three days in his illness. Alter the three days he regained consciousness. Kis father said to him, 'Where were you?' He answered, 'I w as in a mixedup world/ 'And what did you see there?* the father inquired. 'I saw there/ the son replied, 'many men in disgrace who are held here in honor/ —Ruth Rabbah, chapter 3.

December, 1949

37

K’ tik

ISPx k

(\ t

Lis. vi \ u

-

Israel’s unique traditional law channels the pure ideal into daily living

A Theology of Halachah By NAPH TALI J. RUBINGER K LTHOUGH there are many de­ partments in the study of mo­ dern Jewish religious* belief, there has been little attempt in our time to develop the concept of the Hala­ chah, traditional Jewish law, as an independent province of religious thought. While it is true that the principle of Torah is adequately dealt with in present-day Jewish studies, it is generally treated only in its broader aspect as a meta­ physical component of cosmic his­ tory. However, the Halachah, the traditional law, in its obligatory nature as a practical program for Jewish living, has as yet not been theologically considered. To many it represents merely the superficial shell around the kernel of the true religion, without any philosophic import. We shall therefore attempt to develop the idea of the Halachah as a theological motif in its own right, and try to point out its im­ portance to the understanding of Judaism as a unique religious phil­ osophy. Today we live, theoretically speak­ ing of course, in an age of demo­ cracy, when the doctrines of universalism and globalism are set upon high banners. Emphasis is continuThe author is the spiritual leader of the Ja­ cob Schiff Congregation in Bound Brook, New Jersey.

m

ally placed on thosef elements in national cultures that reflect the common ties between men of all races and creeds. Also among Jew­ ish religious thinkers there has been developed a tendency for sometime now, to expound Jewish doctrine from the point of view of its ethical and therefore universal truths. Much is being said and written as to the great democratic ideals and social truths that the religion of Israel has given to the world. Juda­ ism has been expounded to the tune of the sum total of our civilized ideas. It has received dimensions to encompass all the glories as well as some of the absurdities of our present day culture. In short, it has been adorned by platitudes and oxuisms that cover the entire range of modern moral jurisprudence. T H E R E CAN be no objection, of * course, to the practice of broad­ casting the great ethical teachings of Judaism. The Jewish religion is indeed rich in its ethical and hu­ manitarian legacies, abundant testi­ mony to which may be found in its literature. The Bible, the Talmud, the Midrashic works, the philoso­ phic and moralistic writings of Medieval Jewry and the religious literature of more recent times, abound with mighty treasure Jewish LIFE

4

houses of spiritual and moral foremost of which is the system of wealth to satiate the entire range its Halachoth. of human experience. v We take exception, therefore, not ^■HE CONTRIBUTION of the to the claim that Judaism is in Halachah to the development of substance an ethical religion with religion is that it became the means a well-articulated system of mor­ of absorbing the currents of social ality but to the erroneous attempt behavior into the purposefulness of to define the uniqueness and essen­ the spirit. It gave to religion at tiality of Judaism only through the once a plasticity' and concreteness medium of its ethical doctrines. The through which it could daily stimu­ distinctiveness of Judaism as a reli­ late men to service of G-d. It gious system cannot be solely ex­ bridged the gap between life's ne­ pressed in term of doctrines that cessity. It was the Halachah with h a v e universal application and its minutae of regulations and pro­ which are identical with the basic hibitions that was able to channel aspirations of all humanity. On the the loftiness and abstractness of contrary, it m u s t be conveyed pure religion into the toil and plea­ through those obvious elements sure of human living. The Hala­ which make it distinctive as a sepa­ chah was that element in Jewish rate avenue of salvation, by that religious creativity that has en­ which is unique in its own nature. abled the Jewish people to exper­ One need not be a profound student ience and partake of the infinite of comparative religion to discover and the ideal even in the details of that the broad vistas of morality their daily lives. And thus, not only and ethics are not the distinctive did the Torah become vital and features of religions but rather potent by the fusion of the ideal their common bond. It is in the lives with the actual deed, but even methods by which religions propose the mortality of everyday human to achieve the basic ideals of the experience was by virtue of the human race that they differ, and it Mitzvoth, the s a c r e d precepts, is through these differences that raised to the heights of cosmic per­ the broad outlines of their essen­ tinence. tial uniqueness are perceived. The significance of the Halachah We must, therefore, reject the therefore may be said to be two­ conventional treatment of doctrinal fold; first, it brought the prophetic Judaism through the medium of its element of religion within the scope universal truths, not only because of normal living (and thus the of the apologetic motivation of such Torah was not a “burden” to life treatment, but because it is theo­ in the quest for the spirit but ra­ logically and historically wanting. ther a helpmate and guide) ; se­ Judaism is a separate religious condly, it lifted men's lives to the ideal by reason and virtue of unique degree of consecration (and thus religious patterns and modes, the life in its sublimity as well as in December, 1949 39

its unassuming ordinariness re­ ceived divine affirmation and the grace of immortality). Yet the Halachah has even b r o a d e r theological implications when considered as an instrument of salvation. It is in this particular aspect that the Halachah assumes major philosophic proportions rela­ tive to Jewish religious thought. However, to completely grasp the distinctive features of the Hala­ chah as a religious doctrine we must examine it in contrast to the idea of faith. This contradistinc­ tion between the theological assump­ tions of Mitzvoth and Faith is neither theoretical nor artificial, but something which has historical validity, more discernible perhaps in theological literature as the con­ flict between the Law and the Spirit.

lectual affirmation, but rather in the consummation of a deed, which afforded a tangible expression of its spirit. Thus the moral and ethical precepts of charity and social right­ TUDAISM, of course, has never eousness became articulate through ** admitted any disparity between such Halachoth as those of Peah, the Law and the Spirit. On the establishing the economic rights of contrary it teaches that the Law is the poor, and Yoveil, restricting the highest embodiment of the bondage and landlessness. The reli­ Spirit, and that men can best* gious ideal of accepting the yoke of achieve spirituality by accepting the Kingdom of Heaven was made the mandatory implications of the daily vibrant through the Mitzvoth Law. Judaism does, however, ne­ of the recitation of the “Shema” gate the purely metaphysical ap­ and the putting on of the “T'fillin.” Judaism thus negated the exclu­ proach to religion which conceives the avenue of salvation as proceed­ sive essentiality of faith as the ulti­ ing from the acceptance of a set mate means of salvation. Faith, of religious mysteries and assump­ after all, does not involve a mere tions. To Judaism the word was sentimental approval of religious never as important as the deed. doctrine, but rather a process of “Not learning, but doing is the es­ intellectually assimilating and adsential thing.” Jewish sages be­ miting a particular cult. Therefore, lieved that faith's supreme triumph if salvation were dependent upon was realized not merely in its intel­ one's faith, the grace of G-d would 40

Jewish LIFE

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then be apportioned according to purest spiritual form as heretics. one’s intellectual strength and not It is not proper, Ben David takes according to one’s deeds. The func­ Rambam to task, to castigate those tion of the Halachah, therefore, was /who through error are led to con­ to shift the center of religious ceive of G-d in a somewhat anthrogravity from thé intellect and to / pormophic light (Maimonides, Laws the foundations of life and history of Repentance). Ben David’s impli­ —life, because it saturated the daily cation is clear. Faith, the result of existence, and Jhistory, because an intellectual process, is subject to through its observance was per­ individùal potentiality and there­ petuated the fabric of the past, fore cannot be the sole criterion of binding one generation to another. religious conformity. Only the Hala­ The Halachah widened the portals chah, which is founded upon the of religion to admit into its sacred meaningfulness of human behavior fold all of the people, so that and the need for a practical moral through it Judaism became a reli­ discipline for the spirit of man, gion of the masses rather than of can affect a union between man priests and theologians. In a very and his Father in Heaven. definite sense it may be said that As the Jewish sage Rabbi Chanthe Halachah was the leavefi which anya Ben Akashya so aptly re­ democratized as well as humanized marked, “The Holy One, blessed be the religion of Israel. He, wanted to make Israel worthy, wherefore he multiplied for them TT IS INTERESTING to noteHhsk Mitzvoth in the Torah, as it is said, * the/scholar Abraham Ben David Tt pleased the Lord for his right­ (1126-1198) s e v e r e l y criticized eousness sake to magnify the Torah Maimonides for numbering those and make it honorable.” ’ (Maccoth who cannot conceive of G-d in the 23).

IN THE DAYS OF ANTIOCHUS In the days of the wicked kindgdom of Greece they decreed that whosoever had a bolt on his house should engrave on it the words 'I have no share and inheritance in the G-d of Israel/ The Jews thereupon tore out the bolts of their houses. They decreed then that whosoever had an ox should inscribe on its horn the same words. The Jews im­ mediately went and sold their oxen. —Midrash.

December, 1949

41

B y AVRAHAM ABENDAVID JN THE MONTH of Sivan, in the year 5709, I decided to make a trip to a kibbutz where I have many friends. My day began with a very unpleasant facet of natural history: I was attacked by flies, savage creatures, not having the fear of G-d before their eyes, but being moved by the devil. No sooner had this begun than the braying of Brahim’s ass reminded me that break­ fast was near. Brahim is, I believe, technically a prisoner of war, and how he comes to ride to work on a donkey I don’t know. None of us here have one, but if the others don’t mind, why should I? There were mulberries for breakfast, look­ ing like caterpillar grubs, and with a sickly sweet taste. Then I started off, but tarried soon to watch the camels coming and going up and down a defile to the beach. What a walk the camel hath! How arrogantly, how con­ temptuously he strides, and with what dignity he snakes out his long neck and dings his bell; and re­ plies only in a low rumble when the Abraham Abendavid is an American writer who has undertaken an extended sojourn in Eretz Israel.

42;

Arab curses his mother’s virtue, and smites his rump with a stick. And it is with world - weariness that he lifts his fleecy táil, and plashes the sand with his dung. Next I came to the new ruins of El Jura, to the south of which are the old ruins of Ashkelon, and I saw fields of white flowers. Then I said, stay! Are these flowers? No: they were white snails, motionless on the plant stalks, field after field, far as eye could reach. Underfoot were red-and-black insects whose shells bore the features of a man’s face, as one might see them on a savage’s ceremonial mask. Some of these creatures were double, joined end to end with anotheh; back to back, with no visible mark of join­ ture. So, one walked backward, and another forward. How out of all our ken are insects, how unchang­ ing and cruel their ways. MOW I began to chuckle, remem* bering, apropos of nothing, how, during this morning’s parade, after the C.O. was heard to say, “Please, chaverim, it’s not proper to laugh when I’m looking down the rifle Jewish LIFE

barrels,” one of the men declared to me, “Zeh lo Tzva Hagana Le’yisrael, zeh tzva tzalie tzaplin ” He was evidently much pleased by his alliterative phrase, as was if My comrades there were children, and this is perhaps their saving grace. For war is one of those states of which it may be said that “a heart must either break, or turn to stone.” A childlike ability to forget relieves them of the necessity of either. They had that morning had a battle of throwing mulberries at

fallen piles of masonry, and cor­ roded grey stone cylinders; layer after layer of pottery shards, mar­ ble fragments, and black ash. After the Philistines, the Greeks, then Rome, Byzantium, the Arabs, Cru­ saders, and Turks. Now nothing but the sand, a shattered statue of a woman with a chipped nose, and an Atlas with broken arms. The blind Arab who lives on this mauso­ leum trades apricots and mulber­ ries to the Jews for packages of matzoth, bread of poverty.

one another and were firing out the barracks windows at imaginary Egyptians when I left. The burden of Ashkelon. This, once one of the five cities of the Philistines, remained a pagan city throughout the days of the old Jew­ ish states. There is no longer to be seen of the port more than a few mossy pillars. The conquering sand covers all, but where the sea has eaten into the land one sees vast

■pHENCE to Migdal Gad is but a a few kilometres. Hereabouts one says “Askeloon” and “Majdal,” just as one says (as I now did) “cahwah” for a glass of the de­ licious coffee pounded and boiled op­ posite the mosque. Also I murmured “markhabbah” to the glossy-black, green - turbaned Hadji who has somehow found his way among these grey-eyed, often blonde, Mos­ lem weaver-folk. Their handlooms

December, 1949

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clack away the hours and make in­ to cloth the brilliant cotton yarn which dries in fantastic skeins in the sun-blind streets. Past wind the everlasting pro­ cessions of camels, laden with fire faggots, green almonds, or sea sand.* The old men follow the shade around the dusty plaza whose foun­ tain never plays, rolling cigarettes or fingering strings of amber beads, while the fabulous folds of their pantaloons sway between their dust-grey withered shanks like the dew-laped wattles of the oxen on their way to drink; and the shrill­ voiced women, a corner of their kerchiefs coyly held in their teeth, sway by with grey earthen water jars resting on pads upon their heads. Asked at the village gate for their passes, the chattering crones turn modestly aside and delve deep into their bosoms. From these mysterious recesses appear pouches; in each pouch is a tin box, and in each box a rag. One watches in fascination as the rag is un­ knotted, revealing a paper wound up in half a mile of thread. Inside the paper is the pass. The pass is then re-wrapped, knotted, packaged, pouched, and deposited again, and the women are off, stirring up dust and frightening lizards, with their bare, splay feet. The guard was an Aden Jew who told me with pride that he had at home “a small one who sings Haftorah like a dove — like a dove.” I was unable to say the same, and recalled a recent interview with t h e ------------ Rav. Rabbi X brusht with long, sweeping gestures the 44

morning bread and coffee from his undulating grey beard, and told me that my studying at his Yeshivah depended on my having the “strength” to subsidize a tutor. This is an old story to me by now, and I have still not the strength. When, at the Last Judgment I am asked, “Were you poorer than Hillel?” I shall answer, “Nay, Lord, but those who might have helped me, thought they were,” T U R N NORTH now from Migdal Gad, and follow the road which follows the sea north, to Nes Tziona and turns here south, toward Beersheva. I find my way to the north, with the assistance of a friendly truck driver, a Moroccan Jew, like all his folk—despite unkind jeers — friendly to those who show friendship. He was an Americanophile and had quite a fund of his­ tory, none of it correct, about the U .S .. After learning from him the true story of the Louisiana Purch­ ase (Jean LaFitte arranged it through Josephine, but it was first necessary to make heavy gifts to George Washington) I sat dazed until he let me off. Here is the Darom, a land far different from the sandy marches of Ashkelon. It has not the beauty of the Galil; no cliffs, no moun­ tains, deep-cut valleys, lakes. The land is one of rolling hills, not very high, but high enough so that as one walks, a distant scene will appear, disappear, and fe-appear many times before one reaches it. And one can walk for miles with­ out passing a single house, walk Jewish LIFE

through fields covered only with grass and wild flowers, with seldom a tree; and the air ringing with the music of a thousand choirs of birds. Here are poppies, redder than blood, and the white blossoms ot* the wild carrot; f illigree-like blooms that are yellow as Indian corn-meal, and a flower like a daisy, whose petals are the purple of the seasnail's shell. The scent of all these is a goodly scent, and when there is added to it the freshness of plow­ ed land—then, surely, one knows “the smell of a field which the Lord hath blessed.” T O W E L L I N G on these happy thoughts, I passed over the crest of a hill, and in the hollow below two men, evidently brothers, w e re c le a r in g weeds from the roadside. Their high leather boots marked them as new “olim” from the G erm an cam p s, and their labor gave the lie to the popular talk that the “new olim don't want to work.” They paused as I came along, and surveyed me silently with unblinking, narrowed, heavylidded eyes, the lines of which seemed carven in wax. There was something ophidian in this gaze, the gaze of those who had seen terrible things, who now looked with suspicion on everything, and trust on nothing. I gave them “shalom,” and they returned it without any change in countenance. When I had passed on about twenty paces I heard the sound of their tools re­ turning to work. By now I had reached the second main highway and saw the double December, 1949

rows of silver-trunked eucalyptus that border the railroad for miles. Down one hill and up another, around curves^ but ever nearer, towards me came a truck; in the open back of it a crowd of young men and women, laughing and shouting merrily, flinging their arms. The young women wore short pants and blue blouses and the young men wore short pants with white or khaki blouses. Both had red checked Arab keffiyehs loosely wrapped around their throats. The hair of the chaveroth blew uncon­ fined, and the chaverim, to a man, had long blond mustachios. “Aval, tagid li, Aryeh!” I heard a girl cry, with the rolling “1” and guttural “r” of the Sabra. Laugh­ ter, clatter of pebbles, a haze of dust, and they were gone. As long as I followed along that road I saw the wet stones of the apricots they had been eating. Perhaps some fell onto the wayside and will grow to trees; perhaps not. A bit further down I passed a curious sign. It was faded and writ­ ten in Polish, which I do not un­ derstand, but I suppose it was a rel­ ic of the days when General Ander's army was in Palestine. On it some­ one had scratched in Hebrew two names and a date. It is small com­ fort to rub old wounds, so it was with no pleasure that I recalled the last of the Polish pogroms, and what a certain high churchman had said at the time. 13Y NOW the sun had turned to ** orange and was sinking low. It would soon be too late for any but 45

a Belzer Chassid to say Minchah, but the road to the kibbutz was at hand, and I turned aside. Coming near to the new wooden buildings I could see men piling bailed hay, and strained my eyes to make out the figures of my friends: Aharon,1 who had been in my old regiment in China; Eliahu, who’d bought me the bus ticket on my .first day in Israel; Avraham, who has chosen the finest new sur-name I’ve met with—Ami-kam, “my people hath arisen” ; Mosheh-Menasheh of Bom­ bay, and the others. Soon I heard the tenor voice of the South A fri­ can, Solly, raised in song. Jo - han - nes - burg, happy wistfulness. land!” he sang, but sang without I hastened my steps.

& THE RABBI AND THE COMMUNITY The Rabbi does not merely express his personal opin­ ion. He states the law as found in the “ Shulchan Anush* * and that decision is binding upon the community. Unless recognized Jewish authority can prove that the Rabbi has not correctly interpreted the lav/, his decision must remain binding. —Dr. Samuel Belkin, President of Yeshiva University.

--------- o--------PRAYER Many a one prays, but is not heard; because he remained heedless of the woe or needs of others, and thereby has transgressed the Divine command, THOU SHALT LOVE THY NEIGHBOR AS THYSELF. —Sefer Chassidim.

46

Jewish LIFE

by MOSES ROTHSCHILD T H E TARGUMIM, Aramaic ver­ sions of various parts of the Bible, have played an essential role in Jewish life since early times. This is evidenced by a Talmudic passage which say: “One should read the weekly portion of the Tor­ ah twice Sill once in the original text and once with the Targum.” From a different Talmudic passage (Shah. 116:2), we learn that in the event of certain parts of the Tar­ gum being caught in a fire on a Sabbath, it is permissible to rescue th em H | a tribute to their sacred character. Many other sayings of our great Rabbis further indicate the importance attributed to these works. The word “Targum” means liter­ ally, “Translation”. In actual use, however, the term bears other meanings. The related term “Meturgeman” is often used in the Tal­ mud in the sense of “explainer”,

The author has studied at leading European Yeshivoth as well as at the University of Zu­ rich in his native Switzerland, where he now lives. He is a descendant of a p;oneer Swiss orthodox Jewish family long noted for its dis­ tinguished espousal of Torah im Derech Eretz, of which doctrine Mr. Rothschild is likewise an exponent.

December, 1949

“interpreter”, or “commentator”, as well as “translator”. In a sense, any translation of the Holy Scrip­ tures can be comprehended under th e designation of Targum, and anyone undertaking a translation of the Bible might be designated as a Meturgeman. In this article, how­ ever, we shall devote ourselves to that historic work, Targum Onkel» os, which has been an inseparable part of Jewish life and lore for long centuries. The authorship of this great Tar­ gum is not definitely known. One must rely on inferences and sup­ positions, in fact, to determine its origin with any degree of probabil­ ity. Before the 3rd century B. C. E. our Holy Scriptures were not trans­ lated into any other language. He­ brew was still a familiar tongue to most Jews and the Bible was ac­ cordingly widely studied in its or­ iginal language. Until that time, in fact, translation of the Bible into any other language was forbidden, no doubt in order to preserve the sacred text from corruption and to perpetuate the knowledge of the T ranslated b y Erwin W ein b erg er

47

Scriptures in the language of Is­ rael.

text but sometimes, as previously indicated, explain, expound and commentate on the meaning of the NEVERTH ELESS, it was always text. It is only with the help of the recognized as. vital that all un­ Targum that we are able to grasp derstand the content and meaning the real meaning which our Torah of the Bible. This aim became i n - . conveys to us. The Targum which is of most creasingly difficult when, by the end of the 3rd Century B.C.E., Greek interest to us is undoubtedly Tar­ and Aramaic became the everyday gum Onkelos, covering the Chu­ languages of most Jetvs. Accord­ mosh. The identity of the author ingly, we find in the Talmud (Me- of this work cannot be finally de­ In* the Talmud Babli the gillah 9) that an occasion arose cided. when our Sages permitted transla­ name of Onkelos is often cited and tion of the Chumosh into Greek. he is referred to as the translator This first translation of Holy Scrip­ of the Torah. The passage Megilture is the Greek “Septuagint”. lah 3 is particularly important in The Septuagint was so named be­ this connection: “The Targum On­ cause, as tradition records, it was kelos was said (omar) by Onkelos composed by 72 scholars in 72 days the Proselyte.” Rabbi Eliezer and in Alexandria, Egypt, during the Rabbi Yehoshua, who lived in the reign of Ptolemy Philadelphus, ap­ 1st and 2nd centuries of the com­ proximately 270 B. C. E . . This ver­ mon era, respectively, are therein sion of the Pentateuch, later sup­ cited as the sources of this state­ plemented by translations of the ment. From other Talmudic pas­ other parts of the Bible, gained sages, Onkelos the Proselyte is pic­ wide use among the Greek-speaking tured as a very pious scholar. It is Jews of that era, through them be­ told of him that upon his convers­ coming transmitted to the Chris­ ion, he cast his inherited royal tian Church. Many passages of the wealth into the sea that nothing Septuagint are reflected in the Tar- might bind him to his former life gumim and Targumic scholars of —although in Jewish law he could modern times have devoted much have retained some of his posses­ study to this Greek version. sions. The first and foremost objective of the Meturgejnim was to famil­ 1KTHILE the Babylonian Talmud ” refers to Onkelos and dwells iarize the people with the Bible and to defend the Torah from oppo­ upon his piety and his sufferings nents who sought to misinterpret under self-assumed burdens, the Biblical passages. As S. D. Luzzatto Talmud Yerushalmi in its citations says, “The Targum was not made of the Targum makes no mention for experts but for laymen.” For of the author. Even in the Mrdrash this reason the Targumim are not which, like the Yerushalmi, was always a literal translation of the composed in Eretz Israel) Onkelos 48

Jewish LIFE

is mentioned only once (Midrash led many authorities to assume that Rabbah). We find that many pas­ Onkelos and Aquilos are identical sages which in the Talmud Babli H-the former being so designated by are ascribed to Onkelos, are paral­ the Babylonian Amoraim and the leled by almost identical quotations latter by those of Eretz Israel in the Yerushalmi. There, however, (Rappaport, Kerem Chemed, Vol. 7, they are attributed to the proselyte p. 123). The noted Targum com­ “Aquilos”, who is often referred to mentator Rabbi Nathan Adler as­ also in the Midrash. Aquilos, who sumes that the Greek translation lived in the 2nd century C. E., is was made by the proselyte immedi­ believed to have been a nephew of ately after his conversion. Later, the Roman emperor Hadrian. Fol­ it is reasoned, when he had ac­ lowing his conversion, he composed quired greater learning under such a Greek translation of the Bible great sages as Rabbi Akiva, Rabbi which, in contradistinction to nu­ Eliezer and Rabbi Yehoshua, he cre­ merous prevalent and unauthorized ated what is now known as Targum translations, was outstandingly loy­ Onkelos—the Aramaic version cov­ al to both the text and the spirit of ering the Chumosh only. the Scriptures. At that time sects both within and outside of Judaism Y ® T FURTHER examination of were freely distorting the Script­ both versions indicates that ures to make them appear to give Aquilos could not have been the credence to their doctrines. Roman author of Targum Onkelos. It is oppression and the widened dis­ apparent that the author of the persion of Israel had made pain­ laater was much better acquainted fully urgent the need to protect with the Hebrew language than was the integrity of the sacred texts Aquilos. Further testimony to this and likewise to preserve proper effect is found in the idiom used knowledge of the Bible among the in Targum Onkelos. The Jews who people. These problems were met, had returned from Babylonian exile for the great segment of Jewry to Judea brought with them the which then dwelt among the Hellen- Aramaic language but, under the ized peoples of the Roman world, influence of neighboring Syria, by the authoritative Greek transla­ their Aramaic acquired a Syriac tion of Aquilos. This work has not coloring and evolved into the West­ survived, but in recent years frag­ ern Aramaic dialect. The Jews who ments of a Greek translation of remained in Babylonia continued to Scripture have been discovered use the Eastern Aramaic form. The which actually bear the name of Targum Onkelos, like the Talmud Aquilos. Babli, was composed in the Eastern The Talmudic quotation cited Aramaic. Since the purpose of the above, and the close resemblance Targumim was to make available between parallel passages of Tar- a popular vernacular version, how gum, Onkelos and of Aquilos, have could Aquilos, who dwelt in PalesDecember, 1949

49

understood and loved. To this day, it is printed side by side with the original text in almost every printed Hebrew Bible. It continues

to offer a rich field for Biblical re­ search and to bring to the world understanding of the Torah.

THE RAMBAM’S DAILY TASKS I dwell in Fustat and the Sultan lives in Cairo. These two places are two Sahhath days’ journey from each other. My duties to the ruler are heavy. I am obliged to visit him every day in the morning. When he or any of his children or any of the inmates of the harem is ill, I dare not quit Cairo, hut must stay during the greater part of the day in the palace. It also often happens that one or two of the royal officers fall sick and I must attend to their healing the entire day. Hence as a rule I go to Cairo very early in the morning and even if nothing unusual happens I do not return to .Fustat until the afternoon. Then I am almost dying with Hunger. I find the chambers filled with people, both Jews and Gentiles, important and unimportant people, friends and foes—a mixed multitude who await the time of my return. I dismount from my animal, wash my hands, go forth to my patients, and beg and entreat them to bear with me while I take some slight refreshment, the only meal I eat in the twenty-four hours. Then I see my patients, write prescriptions and directions for their ailments. Patients go in and out until nightfall and sometimes even, I assure you, until two hours in the night or even later. I converse with them lying down on my back from sheer fatigue and when night falls, I am so exhausted that I can scarcely speak. Because of this no Israelite can speak with me or have any private interview with me, except on the Sabbath. On that day the whole congregation, or at least the majority of the members, come to me after the morning service, when I instruct them as to their proceedings during the whole week. We study together a little until noon when they de­ part. Some of them return and read with me after the after­ noon service until the evening prayers. In this manner I spend that day. Rabbi Mosheh Ben Maimon (Maimonides—1135-1204 52

Jewish LIFE

By LIONEL KOPPM AN J,^ UNIQUE experiment, in which young people, many of them the sons and daughters of nonorthodox parents, are leading the way back to Torah Judaism, is be­ ing successfully carried out in Long Beach, Long Island. The ex­ periment is the creation and growth of Bachurei Chemed, the only syn­ agogue in the United States which is of, by, and for Jewish youth. Its scene, Long Beach, is an attractive suburban community of neat brick or stucco one-family residences, the home of about 400 middle-class Jewish families of an increasingly familiar type—home owners, most­ ly American born and many col­ lege-bred, with a good community spirit, and with no particular in­ clination to emphasize distinctive Jewish patterns. The “scientist” who has been conducting this Long Beach ex­ periment is Simon Solomon, a local Hebrew teacher, a man of vision who had a problem. A journalist and public relations specialist. Lionel Koppman lives in Jackson Heights, New York. He is the New York correspondent of the National Jewish Post.

December, 1949

The problem which vexed Mr. Solomon was one which has long p la g u ed Rabbis and teachers — namely, what to do about boys who, having failed to obtain even a rudimentary Jewish education, are sent to a Hebrew teacher for “Bar Mitzvah preparation” shortly before th e ir thirteenth year. Taught to give a mechanical ren­ dition of the berochoth and Haftorah, which their parents deem suitable qualification for Bar Mitz­ vah, their Jewish schooling ends promptly upon conclusion of the ceremony. Simultaneously, partici­ pation in the realm of Jewish ob­ servance is usually terminated. For years Mr. Solomon pitted himself against this evil. A remarkably gifted teacher, he won the friend­ ship and interest of his charges and often succeeded to a marked degree in im p la n tin g in their hearts and minds an appreciation of their Jewish heritage. But all too often he found that this seed, lacking the nourishment of a tra­ ditional environment, failed to bear fruit. At home, the boys and girls he taught found no living reflec53

America worshipped in the base­ ment of their still unfinished build­ ing. Water covered the floor, as it was raining heavily and the doors had not yet been put on. But in spite of the rain, the young wor­ shippers were happy. They had a synagogue all their own. TTHERE ARE now 63 members of Bachurei Chemed, ranging in age from 13 to 21. They conduct services entirely themselves. Ser­ vices, are orthodox in letter and spirit. The boys and girls sit apart, the latter in a balcony. The syna­ gogue, when completed, will seat 180, and contains an excellent recreation room, a kitchen and other facilities. The members leave it up to Mr. Solomon to decide who will con­ duct services each week, who will serve as cantors, who will lein, who who will read the Haftorah awl who will deliver the sermon. Out of the 38 male members of the congregation —25 are girls— 33 can and do themselves read their parshah when they áre called up to the Torah, Mr. Solomon proudly asserts. When a boy has read 54 portions, he becomes a member of the “54” Club and receives a sil­ ver cup. There are eight members of. the “54” Club and one of them —Donald Press—-is credited with reading at least 125 portions. Mr. Solomon points to the fact that there is no adult supervision. True, there is a building advisory committee which is trying to help the congregation with its finances, and Mr. Solomon is their adviser, 56

but outside of that, they are on their own. President of Bachurei Chemed— or Bach, as the members now call it—is 17-year-old Donald Goldman, who recently succeeded another 17.year-old Alan Meisel—both of them being “54” Club members. Other officers are: Murray Smith, VicePresident: Irving Kleiner, record­ ing secretary; Evelyn Feld, treas­ urer; Donald ress, cultural ^chair­ man; Myron Zism a n e n te r ta in ­ ment chairman; and Elly Intrator, welfare chairman. Honorary presi­ dents are: Benjamin Walter, Robert Hiller and Alan Meisel. The members like to think of Bach as a club, for in addition to holding religious services, they publish a monthly periodical, con­ duct business meetings, hold social and cultural activities and sponsor athletic teams. Their monthly periodical, appropriately named “The Bach,” has original articles, columns, poetry and editorials, in addition to Jewish educational fea­ tures. Harvey Solomon is editor. The only person the congrega­ tion employs is a cantor for the High Holy Days. f l S MIGHT be expected, conflicts occasionally arise in some of the homes of Bach members be­ tween the youth and those of their parents who happen to be Conser­ vative or Reform. The young people are proud and undaunted in their belief in Torah Judaism. Their refusal to ride to Shul, their insistence on not eating milchigs Jewish LIFE

after fleishigs, on not turning the light on Shabbos, their entire ap­ praisal of Mitzvah ideal and prac­ tice, sometimes runs afoul of the out-dated indoctrination of their parents. These incidents are in­ creasingly rare, for Bachurei Chemed has made a deep impact on parents as well as children. More, it has gained the approval and admiration of the majority of the members of the entire Long Beach community. As a typical example of those expressing wholehearted approval, let us take the case of Mr. Morris Hiller. Mr. Hiller wanted to give his two boys, Herbie and Bernie, a thorough Jewish background and so sent them to Mr. Solomon. “Since Mr. Solomon started teach­ ing my children, I noticed the sin­ cerity and accomplishment he ha3 given my boys from the religious

point of view,” Mr. Hiller remark­ ed. “I realized it was necessary for them to participate in the ac­ tivities of Bachurei Chemed. I have found a satisfaction I might never otherwise have known in see­ ing my sons participate in their own orthodox service and I find true joy in hearing them read a Haftorah or chant a Musaf service, in the true traditional Jewish man­ ner and spirit.” Since the founding of Bachurei Chemed, children have been com­ ing to Mr. Solomon for their les­ sons when they are eight, and some of them as early as seven. He has a constant stream of from BO to 35 pupils. How does he feel about Bachurei Chemed? “It keeps me busy morn­ ing, noon and night,” he says. “But,” he adds with a twinkle in his eye, “I love it.”

Jews do not need any other cure so long as they put their trust in the Holy One, blessed be He. —Rabbi Israel Al-Nakawa, died 1391

December, 1949

57

By D tfN A WENGER TT WAS late afternoon. Four-yearold Bobby, freshly scrubbed and brushed, was watching his mother as she busied herself in the kitchen. “This is almost Shabbos; isn’t it, mommy?” he asked. “Yes, Bobby,” his mother an­ swered. “It’s almost Shabbos. How did you know?” “Cause you look like Shabbos,” the little boy replied. Bobby’s young mother smiled. In j u s t a few hours the beautiful strains of “Lechah Dodee Likras Kallah” would fill the synagogue and the Sabbath bride would de­ scend on the rays of the setting sun. Surely no one would agree with the highly imaginative Bobby that the Sabbath had short brown hair, used bright lipstick and wore a blue pinafore. “I look like Shabbos, Bobby? Darling, doesn’t mother always Mrs. Wenger made her bow to J ew ish L ife readers with “Freddy Tells a Story”, in our A.pril, 1949 issue—and was warmly received. She lives in Rock Island, 111., and is active in the Jewish life of that community.

58

look like this?” “No, mommy,” Bobby stuck to his guns. “You look like Shabbos ju st on Shabbos. See?” Young Bob’s mother didn’t “see” at all, so she probed further. “What makes me look like Shab­ bos today, Bobby?” “That pretty yellow apron. It’s stiff and ruffley and you always wear it just on Shabbos.” Bobby’s mother stooped to hug her alert little four year old. Now she recalled that she actually did choose to wear that particular or­ gandy apron. There were two rath­ er plain ones on top of it; ordinar­ ily she would have taken the first one, but today she reached for the nicest one, surely because tonight while wearing it she would be serv­ ing the festive Sabbath dinner. Bobby had been right. Unconscious­ ly she had donned the yellow apron late each Friday afternoon because it was her best and her gayest and as such it befitted the Sabbath. Jewish LIFE

1%J THINK the house smells like Shabbos, too,” Bobby rambled on. “Freddy says the house looks like Shabbos. He says on Shabbos it always looks like we're going to eat in the dining room instead of the kitchen even before the table is set.”

jpREDDY by virtue of his senior­ ity took command. “You take the candlesticks, Bob, because they can't break; I'll take Daddy's kiddush cup and the wine glasses. Now the silver bread tray and the challos—”

At the mention of eight-year-old Freddy, his mother turned an at­ tentive ear to the splashing sounds which were coming from the other side of the closed bathroom door. By now she was certain that Fred had done away with any festive ap­ pearance the bathroom may have had. “Hurry, Freddy,” she called. “Mother will have to straighten the bathroom again before the table is set, and it’s almost time to light the candles.” A very damp, but clean young man opened the door. “I have an idea, mom.” Fred could always be depended upon for an idea. “Bob and I will help. We'll set the table and you clean the bathroom.” “Thank you, Fred, but let's do it this way; you and your brother do the bathroom and I'll set the table.” “Aw, mom,” Freddy reproached his mother, “don't you think we know how t'handle good dishes?” On that question the boys’ moth­ er refused to commit herself. Still an offer of help, no matter how dubious its nature, couldn't be rudely disregarded. The boys were given permission to set the dining room table with just a slight word of caution to “please be careful.” December, 1949

“I know, Fred,” Bobby was in­ dignant. “Don't you think I know what Shabbos things to get? You get the yarmalkas and I'll get Mom­ my's white silk scarf to put over her head when she lights the can­ dles.” With happy expectancy shining in their eyes, and with much lighthearted banter, the two little broth­ ers set a dining room table that truly complimented the deep appre­ ciation of their beautiful Jewish heritage which their mother was conscientiously instilling in them. “There,” Freddy exclaimed as he 59

stepped back to examine their han­ diwork, “now the table matches the rest of the house; it’s Shabbos-dig! Y'know what, Bob? I like Friday night the best of all. When I get big 'n live in a house of my own, when the Sabbath cornés I want to have my table set with challos, n' silver candlesticks, 'n a fancy kid-

dush cup just like ours here at home.” “Me too,” four year old Bobby agreed enthusiastically. 'N y'know what else I'm going to have Fred­ dy? I'm going to have a mommy in a yellow apron — a mommy that looks just like Shabbos!”

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60

Renewal

Jewish LIFE

A Pocketful of Good Reading By JOSEPH KAMINETSKY Jewish Pocket Books Numbers 9, 11 and 12 Rabbi Joseph Elias, General Editor Jewish Pocket Books New York, 1949 (Individually— 39$ each. Set of 12 plus plastic stand— $3.98). rPH E L A ST group of the projected ■ ** dozen “little Jewish Pocket Books on big themes” have recently come off the press, rounding out an inter­ esting venture of the Education De­ partment of the Agudath Israel Youth Council of America begun late in 1946. The series, intended primarily for college and other lit­ erate youth of our day, closes ap­ propriately enough with selections from the writings of the intellectual giant of Jewish philosophy, the Rambam, entitled “ The Faith of the Jew” (No. 12). Ingeniously organized un­ der major headings like G-d, Crea­ tion, Man, Torah, etc. . ., this last booklet, arranged by Rabbi Shubert Spero, sums up in reality the theme of the entire series which endeavored to present the essence of the Jewish faith to thinking young people. Booklet number 9 is a unique con­ tribution to modern Jewish literature. Called “ The Jewish Face” , it pre­ sents a gallery of 34 portraits of Jewish Gedolim from Rabbi Isaac A lfasi to the Gerer Rebbi, including

December, 1949

brief biographical notes and typical excerpts from the writings of each sage. Miriam L. Elias, who selected the portraits, has chosen an interest­ ing method of presenting model lives to inspire our youth. Rabbi Joseph Elias, general editor of the series, presents in Booklet Number 11: ‘The Spirit of Jewish History” . In essence, his thesis is ‘that the spiritual trends are the cen­ tral themes of Jewish history, with the material developments serving them” (p. 90). In vivid and force­ ful style we have here in reality a running commentary on Jewish his­ tory which at long last gives tra­ dition as we orthodox Jews under­ stand it its rightful due. No matter what Jewish history book you read, you must look into this fine booklet. Jewish Pocket Books, capitalizing on a modern technique, has really rendered a distinct service to Ortho­ doxy. The Spero Foundation, publi­ shers of the volumes, has added an­ other feather to its well-rounded cap. It is to be hoped that the Jewish reading audience will overlook the fact that the Agudah bias creeps in here and there in two or three of the volumes and will accept the books for what they are: a rich little li­ brary of Jewish concepts, challeng­ ing ideas and religious classics.

61

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ix S p ry ’s easy O n e -B o w l w a y : Sift flour, sugar, baking pow­ der, salt into mixing bowl. Drop in Spry (no creaming needed). Add % of milk, then vanilla; beat 200 strokes (2 minutes by hand or on mixer at low speed). Scrape bowl or beater. Add eggs and remaining milk; beat 200 strokes (2 min. on mixer). Did you ever mix a cake so fast? That’s because of Cake-Im­ prover Spry’s special secret. Bake in two deep 8-inch Sprycoated layer pans in moderately hot oven (375°F.) 25-35 minutes. Cool. Put layers together with 1 cup heavy cream (whipped and sweet­ ened with J4 cup sugar) and sliced bananas (sprinkled with lemon juice). Top with cream and ba­ nanas. Serve to a chorus of praise from your admiring family.

M

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62

Jewish LIFE

Rambam in a New Translation By MOSES JUNG THE CODE OF MAIMONIDES. Book Thirteen: The Book of Civil Laws. Translated from the Hebrew by Jacob J. Rabinowitz, Yale Univ. Press, New Haven, Conn. ($5.00) TF AMERICAN Jewry be unprepared to take the leadership in Jewish political affairs previously exercised by English and continental Jewry, it shows a remarkable vitality in the field of Jewish scientific endeavor’s. Perhaps not the least interesting of recent projects is the Yale University Judaica series being prepared under the editorship of Professors Obermann, Ginzberg and WolfsOhn. The series will consist mainly of trans­ lation of ancient medieval Jewish clas­ sics, whether the original be Hebraic, Aramaic, Greek, Ethiopic or, as in the case of the present volume, Arabic. Jacob J. Rabinowitz, member of the New York Bar and a fine Jewish scholar, presents herewith the first translation ever made of Book 13 of the Code of Maimonides, the “Mishneh Torah.” Compiled in the latter part of the 12th century, this monumental work of Rambam is the most authori­ tative and complete restatement of Jewish law after the close of the

December, 1949

Talmud. It represents the culmination of over 15 centuries of uninterrupted legal development among a people for whom the study of law not only served intensively practical purposes, but was also a mode of worship. The pres­ ent book consists of the following five treatises: 1. The laws of hiring, 2. The laws of borrowing and depositing, 3. The laws of creditor and debtor, 4. The laws of pleading, and, 5, The laws of inheritance. The treatise on hiring includes most of the laws of bailment, the law of landlord and tenant and the law of employer and employee. Not so very long ago the constitu­ tionality of certain leasehold interests were challenged before the U. S. Su­ preme Court and it is interesting to note that in the arguments before the Court, the experience of the Jews in the Ghetto of Venice was cited as an illustration of the reasonableness of such provisions in the face of a hous­ ing shortage. (Corrigan v. Buckler) Mr. Rabinowitz is to be congratu­ lated on the admirable manner in which he translated the Hebrew text in precise and understandable Eng­ lish. His book is a fine contribution to the f eries.

63

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T H E I:E N T A T E UC H A N D R A S H E S CO M M EN TA R Y A L IN E A R T R A N S L A T IO N IN T O E N G L IS H —In 5 Volumes Vol. I (Genesis) now available. R em ainder to follow. A magnificent work combining schol­ arship with simplicity. The g reat R ashi comm entary is made clearly intelligible to all by placing the H e­ brew tex t and corresponding English translation in ad jac en t columns (uictionary style). Exceptional help for the stu d en t — excellent for the laym an A T T H E N O M IN A L P R IC E O F $3.50 P E R V O L U M E D istinctively p rinted by the press of the Jew ish Publication Society. L ux­ uriously bound in a de luxe binding. A vailable a t your local H ebrew book­ store or d irect from the publisher. T H E S. S. & R. P U B L IS H IN G CO., I nc.

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Timeless and Timely Classics By A. A. Davidson KUZARI: THE BOOK OF PROOF AND ARGUMENT. By Jehuda HaLevi. An abridged edition. Trans, by Isaak Heineman. East & West Library, Oxford. EMUNOT V’DE'OT: THE BOOK OF DOCTRINES AND BELIEFS. By Saadya Gaon. An abridged edition. Trans, by Al­ exander Altmann. East & West Li­ brary, Oxford. TF THE Philosophica Judaica series of the East & West Library were being issued by an American firm the newspaper would be flooded with ad­ vertisements: “Now — after a thou­ sand years—Saadya Gaon—in Eng­ lish!'” At least two translations of “Kuzari” have been in print recently, but this, is a “first” for “Emunot V’De’ot.” As a layman and no scholar, I can say that it is a boon to all of us who cannot delve into the Arabic orig­ inal or Ibn Tibbon’s Hebrew version. Saadya, one of the last of the Gaonim, lived in Bagdad, in a period of tumultuols intellectual discord as regards religion. In a- typical statement, he says that when he saw th is.. i “my heart grieved for my race, the race of mankind, and my soul. . . for our own people Israel. . . ” Yerudah Ha Levi wrote in Spain, almost two centuries later, also in Arabic. Both books are a defense and explanation of Judaism, December, 1949

and an exposition of it in philosophi­ cal terms, although not to the techni­ cal extent of Maimonides’ “Guide.” In brief, it seems to me that Saadya’s thesis is that, not only does rea­ son not conflict with revelation, but that reason supports it. That there is also no conflict between reason and speculation, but that the “speculation of reason” inevitably and eventually leads to the same result as revelation. Trying also to give a precis of HaLevi (also a dangerous business), I would say that he calls speculation futile, and reason, inconclusive. This leads him to put his main faith, not in revelation, but in history. And not in revelation as history, but in his­ tory as revelation. That is, the truth and proof of Judaism are found in the historical experience of the Jewish people. If HaLevi can be called timeless, then Saadya can be called timely. It is wonderful to read things that might have been written today. To those in Israel who say (and many do) that the existence of the Jewish State removes the n e e d for the ToralTs distinctive laws, the great Gaon says: “Our people, the children of Israel, are a nation only by virtue of our laws, and since the Creator has declared that our nation should exist as long as Heaven and Earth 65

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exist, it must follow that our laws should continue to exist (as long) . . ” Saadya “anticipates” certain modern attacks on Kashrut as a relic of totemism and refutes them: One does not eat a sacred animal, and one does not call a sacred animal unclean. He knew the Deists also — “people who contend mankind does not need prophets and that their reason is suf­ ficient to guide them aright. . . (the practice) of the Rational laws cannot be complete unless the prophets show us how. . . ” TDOTH from Saadya and HaLevi we learn the unlasting nature of the Jewish sects. Where are the oncenumerous Karaites? The Judeo-Manicheans? Where the “Reformers” and “Reconstructionists” w i l l be 1,000 years hence. Saadya's message and worth to us lie in his clear exposition of such pillars of faith as Revelation, Prophecy, Resurection, Immortality,

Heaven and Hell, etc. These are often ignored or denied by Jewish “think­ ers” today, as in Saadya's and HaLevi's day. “There is no new thing under the sun.” One need not agree with the translator that “the Tal­ mudic and Midrashic notion . . . of the pre-existent Torah is “irrational” be­ cause Saadya did not incorporate it. The great Gaon knew better than to aim for all-inclusiveness. Therein lies the clarity of his book for the layman. And what shall a Layman think about, say Saadya’s and HaLevi’s ap­ parent non-agreement on Speculation? “On every dagesh hang a thousand mysteries (or, explanations).” Two and four equal six, but so do three and three. The value of these books not only outweigh, they obviate, any such non-agreement. It only remains to add that the type is clear, format is pleasant, notes helpful, and the Kuzari also includes some of the “Songs of Zion.” A great pair.

Why did Omri merit sovereignty? Because he added a city to the land of Israel. —Sanhedrim 102b.

The Divine Presence rests above an invalid's bed. —Nedarim, 40a.

December, 1949

67

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One Woman’s Voice By MOLLIE KOLATCH TEARDROPS AND DEW. By Lillian Reznick Ott. The Exposition Press, New York. 1949. T ILLIAN Resznick Ott is a name familiar to readers of Anglo-Jew­ ish journals. Her poems h a v e appeared in a variety of magazines, stirring the reader with their militant tone, their vigorous espousal of hu­ man rights and their intense Jew­ ishness. Now, for the first fime; the collected poems of Lillian Reznick Ott are presented in book form in “Teardrops and Dew.” Representing a lifetime of poetic achievement, the poems range widely in mood and in style, but underlying all of them is an intensity of feeling and burning indignation that lingers hauntingly, long after the poems are read. Mrs. Ott is fundamentally a Jewish poet. Her outlook upon the moral problems of mankind is a Jewish one; her concern for the dignity of man and the sanctity of human life is in­ trinsically Jewish; her ringing con­ demnation of injustice and hypocrisy, her eloquent appeal for the oppressed, are all indicative of a true Jewish spirit, and indeed, her poems breathe with the passion of the Prophets and are reminiscent of the Bible in their loftiness of concept and simplicity of expression. Mrs. Ott is most eloquent when presenting the saga of Jewish tragedy, whether it be of this genera­ tion or of generations past. Like Jeremiah, she weeps and laments: “ Were ever any bereaved as I, who

December, 1949

saw my kin in millions die ——-” Her identification with Jewish suffering is complete. 2JLTH0UGH Jewish martyrdom is the theme of many of her finest poems, Lillian Reznick Ott is not a poet of futile lamentation. Her po­ etry abounds with a fighting spirit and a defiant “Why, oh Why?” to the conscience of mankind. Her love of nature and the beautiful in life adds a sharp edge, making the trag­ ic more poignant and ironic. Thus, she sings of spring in lyric joy and then recalls: “But it was spring, even in the ghettos of Warsaw, and men, cruelly trapped, died, and wom­ en and children perished in the throttling grasp of grim, frozen ter­ ror.” A sublime faith and a pro­ found understanding of the Jewish ideal permeates all of her poetry, giving meaning to the martyrdom of our people and to the sacrifices of generations of Jews. It is a faith that expresses itself jubilantly after the passing of the long night of suf­ fering: “How good to abide in His Holy Name, and to hold faith more than refuge against indignity and shame, to rise up out of bondage and in freedom to endure, proud merit to the glory of being a Jew.” Lillian Reznick Ott is a refreshing example of what one may expect when a sensitive, talented poet looks within herself, and writes from the rich store of Jewish experience. 69

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Jewish LIFE

MORE ON ‘ ‘ SPIRITUAL ADVISER”

Dear Editor: As one of the approximately 250 non-orthodox theological seminary graduates who served as Jewish chap­ lains during the recent world conflict, I read with some degree of interest the impassioned rejoinder of Mr. A. A. Davidson to Rabbi Rackman’s rea­ soned comments on Mr. Davidson’s recent tirade in your magazine against Reform chaplains. (“The Spir­ itual Adviser,” Dec. 1948). ; I know and I am sure that you know also, Mr. Editor, that in any large group of individuals there will be found wide divergences of abilities, judgments, and opinions. The Jewish chaplaincy corps during the war was no exception. Considering the difficul­ ties involved, most of the Jewish chap­ lains did an excellent job. Some made mistakes occasionally. A few erred frequently. The saints and sinners were Orthodox, Conservative, and Re­ form in just about their due propor­ tion. And what else would one ex­ pect from a normal group of human beings? I have not seen any piece of writ­ ing in any post-war Reform or Con­ servative publication which con­ demned the inferiorities of chaplains December, 1949

from other groups or which bragged about the superiority of its own chaplaincy representatives. It would not be difficult to locate some embittered Reform or Conserva­ tive ex-GI who would be happy to take his vitriolic pen in hand in order to express publicly his great dislike for some of the Orthodox chaplains whom he met in the service. I feel reasonably sure that none of the rep­ resentative Reform or Conservative periodicals would accept such a piece of writing for publication, not because of any questioning of fact but purely on the basis of an editorial “derech erets” which avoids and deplores fruitless mud-slinging. Mr. Davidson’s frenetic outpourings are an exception in a usually level­ headed, substantial, and attractive magazine. David Max Eichhorn, D. D. Forest Hills, N. Y.

U.N. AND SHECHITAH

Dear Editor: Having just read the very inter­ esting article “Human Rights” by Dr. Isaac Lewin published in your Tishri5710 issue, I find myself unable to

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72

Jewish LIFE

share the enthusiastic view which Mr. Lewin apparently maintains with re­ gard to the effect the Universal Declaration of Human Rights will have on the Shechitah problem. I have not read the U. N. Document E-CN. 4-SR, 60. However, I am won­ dering whether during the discussions at the Meeting of the U. N. Commis­ sion and during the private conver­ sations between Mr. Lewin and the various members of said committee it was expressly stated that Shechitah constitutes practice and observance of Jewish Religion within the meaning of said Declaration of Human Rights. I am somewhat concerned that such might not have been done. For the fol­ lowing reasons. Firstly, I have seen nowhere in Mr. Lewin’s article an in­ dication of such kind. Secondly, I find on page 42 of said copy the sent­ ence: “Having in mind Schechitah , . . ” From this, it seems to me as if the purpose of Mr. Lewies endeavors was not brought home clearly to the U. N. commission, rather that said mem­ bers were more or less purposely left in the dark. If such should be the case, there is little reason for enthusi­ asm, as the anti-Semitic forces will certainly find a way for explaining that the Declaration of Human Rights does not apply to Shechitah. However, I hope I am wrong. I take this opportunity to compli­ ment you on your fine and instructive magazine. I am recommending it to all my friends. .. jrre(j s. Mott Cincinnati, 0. December, 1949

ZIONIST WILL BENEFIT

Dear Editor: Enclosed is my subscription to JEWISH LIFE. As a religious Jewess and an ardent Zionist, I am sure I will benefit in every way by reading this magazine. Grace Epstein Newark, N. J. IMPORTANCE OF ‘ ‘MIXED PEWS”

Dear Editor: I am very happy to send the en­ closed subscriptions for JEWISH LIFE. Please begin all subscriptions ex­ cept mine with the current Tishri is­ sue, for the article “Mixed Pews” by Rabbi Max is of the utmost import­ ance to the vitality of Orthodoxy, and I am anxious that it receive the wid­ est possible circulation. Rabbi Louis Ginsburg Rome, N. Y.

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Jewish LIFE

ENDEARING EPITHETS It is interesting to note how the love of Torah w as expressed by our Rabbis through various endearing epithets. Torah was likened unto water without which a person cannot exist. It w as also called a Tree of Life. It w as further called ‘'great spoil/' on account of the Psalmist's expression, "I rejoice at Thy word as one that findeth great spoil." —Rabbi Nathan Drazin.

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Silver Polish © Edmur Silver Polish (Edmur Lab­ oratories, Newark, N.J.)

Soups

© Gold’s Borsht (Gold Pure Foods Co., Brooklyn, N. Y.) © H. J. Heinz Co. © Borscht, Cream Style Borscht, Cream Style Schav (Mothers’ Food Prod., Inc.)

Syrup

@ Sleepy Hollow (Table Products)

Vegetable Shortening © Garber-Eagle Oil Co. © Humko (The Humko Co., Mem­ phis, Tenn.)

Vinegar

© Garber’s Misrochi (Garber-Eagle Oil Co., Brooklyn, N. Y.) ® H. J. Heinz Co. © Old Mill (Table Products Co.)

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79

STILL THE BEST* THE

ORI GI NAL KOSHER KITCHEN SOAP

For cleaning dishes, glassware, pots and pans. Economical •••a little goes a long THE BIGGEST CAKE OF KOSHE R S O A P FOR Y O U R M O N E Y , W I T H TOP N O T C H PERFO RM AN CE A N D S A T IS F A C T IO N G U A R AN T E ED I

I F I T ’S R O K E A C H I T ’S K O S H E R

STREIT MATZO COMPANY E xte n d s best w ishes to its host o f frie n d s a n d /p a tro n s fo r a h a p p y C hanukkah.

A. STREIT, INC.

80

NEW YORK, N. Y.

Jewish LIFE

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