Jewish Life February 1950

.nuno1! dud p|g§3q nnw) nnt^D m “ . . . Days of f estivity and joy, and of sending portions to one anotherf and g ifts to the needy,I — E sther 9:22

ADAR — FEBRUARY -

5710 1950

Delicious... Digestible.. Nourishing.

Van Camp’s Beans in Tomato Sauce bear the official seal of approv­ al (y ) of the Union of Orthodox Jewish Con­ gregations of America

beans *H tomato sau ^

S au l B ernstein , Editor R abbi Mitchel S. E skolsky B e n ja m in Mandelker

.Editorial Associates P a ul H a u s -D orff,

Art Director 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 year). Subscription $1.25 one year; $2.25—2 years; $3.00-—3 years. Published by the Union of Orthodox Jew­ ish Congregations of Ameri­ ca, 305 Broadway, New York 7, N.Y. Officers: William B. Herlands, President; Rabbi Herbert S. Goldstein, Wil­ liam Weiss, Dr. Samuel Nirenstein, Honorary Presidents; Benjamin Koenigsberg, DaPresidents ; Joseph Schlang, M. Morton Rubenstein, VicePresidents ; Joseph Schlang, Secretary; N. Kenneth Gross, Treasurer; Saul Bernstein, Acting Executive Director.

C O N T E N T S __ 2 Editorials f Restoration of the Sanhedrin Aaron 5 Chain of the Ages (a poem) Gershuni ...: ...S E - ........ 10 Tale of a Scroll Arnold J. Miller ..11 Economic Aspects of Sabbath Observance Nathan Goldberg ...... .-........... ¿.s )f 15 Bearded Victory (a story) A. A. Davidson ... ...»................................. :: ; 20 Revolt of the Religious Bloc H. A. Goodman^...¿.....<... 25 I Teach at a Yeshivah Shirley Nelson Shulman ___ ................. 29 The March of the Millenia A. Pappenheim .... ...................................... 35 Jerusalem . . . Israel's Capital I. Halevy, Levin 38 Euthenasia and "Mercy Killing" David I. Macht _.........___ .............. ' 48 Queen Esther Remembers (a poem) Avraham Abendavid ... 1 . . . . ! . . ^ 5 1^ Yachad—Together Barnet Hirsch .52 Morris Raphael Cohen's Autobiography (book review) Gilbert Klaperman ..>.—s__ ............ 55 Purim Table D'Hote (book review) Mollie. K olatch^& ^L ^^jS|£.,r....v...;l____* 59 Chasidism In Silken Robes (book review) Saul Bernstein ...*...........,.......I.U....^ 63 A Pageant of Song (book review) Gershon Kranzler ....... .....:.......................... 65 Letters to the Editor • 09 Kashruth Directory _«' 77

EDITORIALS Peace, Or—

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'j’HE GRAVEST ISSUE in Jewish life today is the problem of world war and world-wide destruction—the same issue which confronts equally the entire human race. And the grimmest aspect of this threat is not the hydrogen bomb or the atom bomb—it is the stupefying apathy with which the nations face the prospect of war. On both sides of the Iron Curtain, the human race has shrunk to the dimensions of creatures of the ant species, with every faculty absorbed in a single mechanical pursuit. All the forces of mankind are divided in two, each headed directly towards fatal conflict with the other. There may be those who see in the present situation a parallel with that which obtained in the days when the forces of Christianity and Islam, battling for sovereignty, ultimately arrived at a centurieslong stalemate. It is not a valid parallel. The kind of war which bestrides oceans and continents, the monster by-product of “ pure science” and “ advanced technology,” is inherently incapable of any limitation, once started, short of total destruction. To avert war, means to mobilize for peace. The forces directed towards peace must excel those making for war. In the face of evident facts, this seems a wild improbability. Is it an impossibility? On the political level, it seems vain to look for salvation. No states­ man of today will risk endangering the security of his own nation by diverting its energies from military preparedness. Much the same ap­ plies on the economic level. In both democratic and Soviet spheres, the tycoons of management and labor can no more than their political equivalents dare break through the hypnotic circle of immediate security for their constituencies. As for the realm of science, only a chronic incapacity for practical social leadership is visible. ^■HERE REMAINS but one major force—organized religion. I t is, * by its nature, the only force whose first and last task is the moral well-being of man. World peace is the job of world religion. True, in one half of the world religion is in chains, and in the rest of the world it is in bondage to materialism. But in religion lies the only hope—it is the only human instrumentality through ivhich the attainment of peace is inherently possible. Let us not despair that the job is too big for us. Behind every frontier, we who have faith in G-d must believe, there is a will, if not 2

Jewish LIFE

for peace then against war and what war signifies today. No curtain of iron, we must yet believe, can withstand the atom-less onslaught of the army of peace, if that army is mobilized to its utmost powers, if it articulates with one great voice the agony and hope of mankind. Orthodox Jewry, with faith in Divine Providence, calls forth to religious people everywhere to join forces for peace. Let our gathering together be a signal to the nations that war not only “ must not be” , but will not be. If we but join in peace for this supreme common pur­ pose, the ranks of mankind will follow our lead.

Sectarian Teachings In The Public Schools TN THE ARCHIVES of the Union of Orthodox Jewish Congregations * of America, yellowed newspaper clippings, dating back almost fifty years, record a battle waged by the Union against the imposition of denominational teachings on children at the public schools. Thanks to the efforts of the young UOJC of those days, the tendency to use the public schools for overt missionary purposes, with Jewish children as the particular objective, was checked. Unfortunately, this unhappy abuse of the public school system has never been entirely eradicated. In recent years; in fact, religious programs in the public schools have persistently recurred on an increasingly wide scale, in defiance of Federal and State Constitutions and of the American spirit. In the course of a Joint Conference on Religious Holiday Ob­ servances in the Public Schools, recently sponsored by the Synagogue Council of America and the National Community Relations Advisory Council, numerous significant aspects of this problem were brought to light. From the careful studies presented to this conference one cannot fail to draw the conclusions that the sectarian encroachment on the public schools has become so prevalent as to have established almost “ squatter’s rights” ; that it is particularly sponsored by Protestant groups; that these justify their actions on the ground that the purpose is simply to offset the secularistic orientation which children otherwise gain at public school ; that the effect on Jewish children is demoralizing ; and that the disproportion of so-called Jewish programs, in the few places where they are permitted, and the assimilation of these cele­ brations to those of the jointly-held Christians observances, are equally disastrous. DECALLING the indignation of those who denounced the recent cam■ paign of some Roman Catholic leaders to secure an indirect sub­ sidy for their parochial schools in a proposed Federal Aid to EducaFebruary, 1950

3

tion bill, as undermining our cherished separation of Church and State, it might be supposed that here surely is a proper occasion for the exponents of Americanism in 1public education to rise in their might. Surely, by comparison with this grand-scale sectarian encroachment on the public schools, that purportedly sought by some Catholics is minor. But, other than the protests put forward by Jews—usually, as if by an­ nual rite, at the year-end holiday season—the defenders of the public schools are, on this issue, silent—very silent. Apart from -those with missionary motives—not an inconsiderable element—the sincerity of purpose of those who seek to combat irreligion in the public schools is not to be doubted. Jews too struggle against the secularistic influences to which our children in the public schools are subject—and with us the struggle is compounded with one against indoctrination by the majority religion. Evidently the Pro­ testants have learned that the answer for them too is not the Sunday School. But if some denominations are loathe to undertake the develop­ ment of Day Schools and afternoon religious schools, then they must realize that other faiths cannot accept their teachings as the necessary antidote to secularism. We have the highest respect for our Catholic and Protestant fellow citizens who desire to train their children in the spirit and teachings of their faith, but the problem of public education must not be confused with the problem of religious training, as such. With goodwill, it is well within the bounds of educational technique to devise means of conditioning public school children towards ac­ ceptance of. religion, without subjecting them to theological concepts and denominational practices. TEWS OF ALL shades of opinion stand ready to participate with 9 their non-Jewish fellow Americans in a sincere effort to eliminate any dissonance between public school teachings, and religious princi­ ples—within the framework and spirit of the United States Constitu­ tion and Bill of Bights. Simultaneously, it is our duty as Jews and Americans to combat with unceasing determination the sectarian en­ croachments on the public schools and the penalizing of Jewish chil­ dren. In every community, in every school district, and nationally, re­ ligious and communal leaders must firmly demand the elimination of sectarian programs in the public schools, and parents who instruct their children not to participate in such un-American practices must be given every measure of support.

4f.

Jewish LIFE

THE SANHEDRIN A n illuminating, objective analysis of the most crucial Questions of today By AARON GREENBAUM ■J*HE YEAR 70 of the common en establishment of central religious marked the end of the second authority, the question is posed, Jewish Commonwealth. While Jew­ ■‘shall we reconstitute the ‘Sanhe­ ish political autonomy, the Jewish drin’ ” ? The issue is an involved one. The state, as such, was thus crushed by the Roman legions, recognized au­ first challenging point is : Do we thority for inner religious jurisdic­ now have sufficient legal basis tion continued for a considerable fronr a religious standpoint upon period. The conquerors frequently which to re-establish this institu­ hampered the free functioning of tion? Too, what would be the this institution. However, central realm of authority of this body? authority long continued to prevail, What would be the relationship be­ effectively establishing law and or­ tween such a body and the purely der in Jewish religious life. The political State of Israel? In at­ situation is reversed today. With tempting to weigh these questions, the achievement of the State of we must first examine the nature Israel, political independence has and history of the supreme Jewish been restored. Over-all religious national authority in ancient times authority, however, is still lacking, as reflected in the Talmud and posta deficiency which appears in sharp Talmudic Rabbinic sources. There contrast to Israeli political sover­ are numerous complex problems eignty and is further highlighted concerning this, subject which baf­ by tjie indiscipline which prevails fle the historian. However, for the in Jewish religious life. purpose of clarifying the issue be­ Inevitably, intense discussion is fore us, this brief sketch, culled current among the ranks of Jewry chiefly from Talmudic and poston the problem of renewing the T alm udic Rabbinic sources, will ancient order in Jewish religious treat of the broad questions in­ life. With an independent Israel volved.* furnishing the opportunity for the - Dr. Greenbaran is the Rabbi of Cong. Sons of Israel, Yonkers, N.Y., and an instructor at Teachers Institute, Yeshiva University.

February, 1950

* We are not dealing here with the “political Sanhedrin^ which, sotne historians assert, existed parallel with the Sanhedrin under discussion,

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■PHE BASIS for the institutioi which, in the period of the Sec­ ond Commonwealth, became desig­ nated the “Sanhedrin” is found in the Bible. “And G-d said unto Moses: Gather unto me seventy of the elders of Israel . . . and I will take the spirit which is upon thee and will put it upon them: and they shall bear the burden of the people with thee, that thou bear it not thyself alone., (Bemidbar XI 16-17). The Sanhedrin in Eretz Is­ rael was the governing body with a wide jurisdiction covering na­ tional, ecclesiastical and civil mat­ ters. The Sanhedrin consisted of seventy-one members including, the President, the Nasi. For Jews ev­ erywhere, it was the seat of reli­ gious authority; in the Land of Is­ rael, it was the sovereign council for national and religious matters of importance. War, generally speaking, could not be declared without the con­ sent of the Sanhedrin. The Sanhed­ rin also had broad legislative pow­ ers, particularly in the economic sphere. Certain judicial cases were tried by this body exclusively. For example, as the Mishnah discloses, a whole tribe, a false prophet or a high priest were tried by the whole Sanhedrin of seventy-one as such occasions arose. The seat of the Sanhedrin was in the “Hall of Hewn Stone” (“Lishkat Hagazit”) in the tem­ ple in Jerusalem. Courts of lesser rank consisted of twenty-three members and were known as the “small Sanhedrin”. Jerusalem had two such courts besides the Great 6

Sanhedrin. One was located at the entrance to the temple courtyard. Such “small Sanhedrin” were also the Judicial courts in every major city. In very small communities there were magistracies consist­ ing of three judges. ■PHE COURTS constituted an in* tegrated system for judicial decisions for national and religi­ ous guidance. If a problem of any nature arose it was first placed be­ fore the local court of the com­ munity or nearby city. If no sat­ isfaction was obtained there, the matter was referred to the “Beth Din” (court) at the Temple Mount. If this court could not render a conclusive opinion the question was placed before the court at the Temple courtyard. The final deci­ sion rested with the “Great San­ hedrin” sitting in the “Hall of Hewn Stones.” In the matter of filling vacancies in the “Great Sanhedrin” a similar procedure was followed. The Beth Din Hagadol (i.e. the Great Sanhedrin) would send a commission periodi­ cally to various cities. The man they found to be “wise, fearing sin, modest, calm, of dignified ap­ pearance and beloved upon his fel­ low men” would be appointed a judge in his own city. From there he would be advanced to the court at the Temple Mount. Serving in this court made him eligible for the court at the Temple courtyard. From this last position he became qualified for the Great Sanhedrin. The one basic qualification for all members of the Sanhedrin was Jewish LIFE

the “Semichah” or ordination. This was the traditional solemn dedica­ tion of the individual which gave him the status of judge and propounder of the Law. This proced­ ure too has its basis in the Bible. Moses ordained Joshua, as it is written: “And he took Joshua and set him before Eleazar the priest and before all the congregation. And he laid his hands upon him and gave him a charge . . . (Bemidbar XXVII: 22, 23). The seventy elders too were or­ dained by Moses. They in turn ordained others. -An unbroken chain of ordination was thus con­ tinued throughout the generations. Without such ordination the Sanhe­ drin or judges could not have bind­ ing authoritative power. With it they could render major decisions. Thus the Sanhedrin continued as a legally constituted body even after the destruction of Jerusa­ lem. After this national calamity the Sanhedrin functioned first at Yavneh and subsequently at the different centres of Rabbinic ac­ tivity from where, under the Nesiim, a considerable degree of inner autonomy continued to be maintained. The sphere of its function was however somewhat restricted when political and so­ cial conditions within the land of Israel became unstable, even prior to the end of Jewish statehood. Capital punishment, for example, was abolished some forty years be­ fore the destruction of the Temple. Nevertheless the body retained its religiously authoritative status un­ til this “Chain of ordination” was broken. February, 1950

-MO EXACT date is found as t< when this change took place. According to some the Semichah continued until the year 4119 of the Jewish reckoning. This corresponds to about the year 360 of the com­ mon era. The last important act by the Sanhedrin under this “ordained” status was the determination of the Jewish calendar for all time. This included occasional intercal­ ation of a day in a month and of a month in the year to equalize the lunar and solar years. This was achieved through Hillel II who was the Nasi at that time (330-360). One of the latest opinions is that the line of ordination continued until the year 4260, or 500 of the common era. (See Torah Shelemah Vol. 14, P. 98). This corres­ ponds to the time of the closing of the Talmud. Another basic condition in the ordination is that it could be con­ ferred pnly in Eretz Israel. How­ ever, a judge, teacher or Sanhedrin duly ordained in the land of Is­ rael could function outside of E r­ etz Israel as well, having status among Jews everywhere. After this period all authority was vest­ ed in the great academies of learn­ ing and the Exilarch outside of Israel. This authority, while it had legal basis, assumed a more and more localized sphere of compet­ ence. Its recognition was more on a contractual and deferential basis, evolving, after the closing of the great Babylonian schools, into the Rabbinic office of subsequent times. W i d e erudition and piety thus gradually became the principal con­ dition for acceptance as religious 7

authority. To properly accredit Rabbinic authority of this later category, those duly qualified as Rabbis fiave throughout the suc­ ceeding centuries been awarded ordination of “Hattarath Horaah” which, while only provisional in the light of the original form of ordin­ ation, has effectively functioned to this day. T H E QUESTION now arises: A can the ancient ordination be revived? Can the Sanhedrin be re­ newed? A significant historical precedent can shed light on these problems. In the year 1538, after a n interruption of o v e r 1,000 years, an attempt was made to “renew the ordination.” This was done on the basis of a declaration found in the code of Rambam Maimonides (1135-1205): “It seems to me that if all the wise men of the land of Israel should agree to appoint judges and ordain them, then they would be considered ordained.” Maimonides notes further: if the Semichah could be renewed, “why were our wise so painfully concerned about it?” To which he replied, “Jews were scattered and it was impos­ sible for them to agree to it.” To the renewal of Semichah, he adds, however, “The matter still needs further consideration.” (Yad. San­ hedrin IY 11.)* It should be noted that other great scholars deny that the “ordination” could now be re­ newed. However this opinion is not as explicitly stated. There is some equivocation in these state­ ments. (See Nahmanides, Deuter­ onomy XVI: 18 and Torah Shelemah Vol. 14 P. 38). Some scholars * One of these was Rabbi Joseph Karo, the author of the Shulchan Aruch, authoritative code of Jewish law and practice.

maintain that even Maimonides re­ quires unanimous consent of the Rabbis of Eretz Israel. On the strength of the above declaration of Rambam, Rabbi Jacob Berab convened an assembly of twenty-five Rabbis in 1538 at Safed in Eretz Israel. These Rabbis duly ordained Rabbi Berab. He in turn ordained four others.* They thus proceeded to restore the San­ hedrin. However, when Rabbi Levi Ibn Habib, who headed the Acad­ emy at Jerusalem, was asked to recognize the ordination, he stren­ uously objected. Rabbi Levi point­ ed out the legal inadequacies of this move in a special discourse on the subject. A bitter and involved controversy followed. With the death of Rabbi Jacob Berab in 1541 the entire matter was drop­ ped. T H E CURRENT discussion on the renewal of the Sanhedrin is based to a large degree on the contention of Maimonides and the historic precedent it engendered. Those who are urging today im­ mediate steps to revive the Semi­ chah are also motivated by the conviction that this would infuse new life in our religious institu­ tions. They believe that the his­ toric Jewish code could be woven into the fabric of the new State of Israel. They also feel that an au7 thoritative religious body would creaté order out of the present chaotic condition. The Jewish peo­ ple throughout the world are in fact clamoring for an authentic dignified voice from Zion in mat* A similar opinion is expressed by Rambam with even greater certainty in his commen­ tary on the Mishnah (see on Sanhedrin, I, 1). The quotation cited above, however, is taken from a later work of Maimonides: and is regarded as more indicative of his final judgement.

ters sacred to all. It is time to end . lars of the legality of the,. Sanhe­ the era of “every man did that drin. The rank-and-file of the Jew­ which was right in his own eyes.” ish p e o p l e , many o f them There is no doubt that consider­ estranged from Jewish thinking, able legal opinion could be mar­ must be raised b from spiritual shalled for or against the convoca­ morass to the approach to life and tion of the Sanhedrin. There is integrated religious structure in­ some danger also that the entire terrupted 1,500 years ago. They matter may be bogged down in the must be reorientated to the mean­ abundance of academic discourses. ing of a real religious authority. As the matter stands today we They must be brought to under­ have two basic approaches. Rabbi stand that we are not dealing with Y. L. Maimon, Minister of Reli­ “attractive reforms” but with the gion in the State of Israel, urges full Torah-authorized instrument­ the renewal of the Sanhedrin by ality of law for unified and prac­ the Rabbis of Israel. He points tical interpretations. out that, according to the opinion .of Maimonides which we cited Our immediate concern should above, the Rabbis of Israel have be to weld together world religious the exclusive right to take such a Jewry. Many scholars point out step. The Chief Rabbinate, on the that the attempt to revive the San­ other hand, contends that there hedrin in 1538 failed more because are many legal and practical prob­ of tactical blunders than legal lems yet to be settled. The matter shortcomings. The ground was not should, therefore, be left for - a sufficiently prepared for such a special commission named by a move. Lack of circumspection was World Rabbinical Congress to be the chief reason, for the debacle. It convened in Jerusalem. It may be become apparent that even so au­ pointed out here that in 1937 plans gust a thought as the Sanhedrin for such a world body were already cannot take root in a spiritual or in the advanced stages. The war, psychological vacuum. A world of course, abruptly ended the pre­ congress of outstanding Torah au­ parations. (See: “Moetzeth Ho- thorities is probably the most rabbanûth Ha-olamith,” Tel Aviv, practical means to create the 1937). proper religious , climate, in Israel and elsewhere. Such a bo(ly would 1X7E SHOULD recognize that remove prejudices and meiital bar­ even if renowned Torah au­ rie rs and pave the- way for the thorities should agree that there much coveted era of which it is is sufficient ground to renew Sem- said: “And I shall restore your ichàh and the Sanhedrin, we have judges as at first and your coun­ yet to consider other factors. It is sellors as at the beginning.” our duty to convince not only scho- (Isaiah I, 26)/ February, 1950

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C hain of the Ages By GERSHUNI Chain of the ages

Chain of the ages

Forged by the sages,

Forged by the rages

The prophets and seers,

Of love and of hatred,

The preachers and teachers Of written and oral Traditions and laws. Chain of the ages Forged by the pages Of annals and volumes, Of tracts and of tractates, Of sacred and living Learning and lore.

Of reason and treason, Of heaven and earthly Fires and wrath. Chain of the ages Forged by the cages, The dungeons and fetters Of heroes and martyrs In Egypt and Babel, In Rome and in Spain. Linking the links

Chain of the ages Forged by the stages, The climbs and the falls Of the nation of servants, The prophets and priests

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In the forges of fire In blood and in tears Through exile to glory,

y y y y

íJ I I

i

y y

Span of the Spirit To the Kingdom of G-d.

Jewish LIFE

• In the land of the modern Haman . . . one man cherishes a Megillah.

TX7ITH the advent of the Purim season, my mind invariably reverts to an experience which be­ fell me in the land of the modern Haman, in Germany, shortly after V-E Day. Part of our battalion was stationed in an idyllic little Bavarian village with the towering Alps looming large in the back­ ground. A swift stream which rushed pell-mell through the vil­ lage seemed to provide the only visual evidence of life and activity in an otherwise placid pastoral background. An ancient C atholic ch u rch rested securely on the crest of an imposing hill which overlooked the clusters of simple village homes. This impressive edifice seemed to illustrate in pictorial fashion the dominating role which Catholicism played in the lives of the native population. Little then would one have reason to expect to find in these surroundings even the re­ motest connection with things Jew­ ish. The author is the president of the Young Israel of Worcester, Mass., where he is a practicing attorney. The events of which Arn­ old Miller here relates occurred while he was serving overseas with the U.S. army.

February, 1950

In a casual conversation with some of the local citizenry one day, however, I was told of the exist­ ence of a large private collection of articles of cultural and histor­ ical interest in the village. The in­ congruity of such a private muse­ um in a setting of rural simplicity aroused my interest and impelled me to inquire further. Thus it was, not long after, dur­ ing some leisure hours, that I went for a stroll up the steep hillside, past the ancient church, until I reached the walls of a very old “villa,” for so it was called. Curi­ osity drew me on and I rang the outer bell on a rickety old gate. A toddling gentleman of portly di­ mensions appeared to open the gate for me. In the best German of which I was capable I explained to him that I had heard of the val­ uable collection housed inside and that I would appreciate the oppor­ tunity to view it My man of port­ ly dimensions, who had turned out to be the master of the “villa,” invited me within. In a few mo­ ments I found myself in a large circular room whose walls were lined with shelf upon shelf of old m

tomes and 'manuscripts. Bits of pottery, *small figurines, Roman coins, and an assortment of brica-brac completed the odd display. ■pERHAPS with a judicious com­ ment here and there I may have conveyed the impression, however false, that I had some slight knowledge of things ancient and historical for he turned to me as if struck with a sudden thought and inquired, “Are you a Protes­ tant or a Catholic—or, «perhaps, a Jew?” I replied, “I am a Jew.” Affectionately he put his arm around my shoulders and said, “Ah, I always liked the Jews. I always used to buy my best bar­ most beside himself with childish gains in the Jewish department glee as hp listened. stdres in Munich. 1 should like to With his profuse thanks sound­ ask you something. Maybe you can ing in my ears, I turned to take tell . me. I have an item in my col- my leave. As I did so, I noticed rpttiori which I cannot identify. I his elderly frau sitting coyly be­ don’t know j list what it is. Per­ side the shelves of manuscripts, haps, you can tell.” holding a book open before her in r With that he reached up to a a manner obviously intended to in shelf and brought down a wooden vite my attention. Politely I ac­ box. From the box he removed an cepted the bait and inquired as ..to old scroll pf parchment which he what she was reading. With a hap­ handed to me and asked me to ex­ py smilp she showed me a book amine i t I unrolled fit and a glance of German poems based on Bible sufficed to show me that it was the stories .and suggested that perhaps Scroll of Esther, Megillath Es­ if I could come back some time we ther, in Hebrew. Whereupon I ac­ plight read them together. I as­ quainted the hopeful old man with sured ther I should be happy to do the mature of his mysterious treas­ so and thereafter took my depart­ ure/ He was delighted with the in­ ure. formation and asked me with bated breath whether I could read it. tTOWEVER, my odd experiences When I told him I could, he en­ * remained uppermost in my treated me to read a. portion of it mind and the thought kept gnaw­ to him. I read a short portion to ing at hie that this sacred scroll him in'Hebrew and he seemed al­ should more appropriately be in 12

Jewish LIFE

Jewish hands. It was quite likply why I want this manuscript.” With a manuscript of considerable age, that reply he stood his ground judging from its appearance, and and all further ^attempts to per­ probably "would havq been a .wel­ suade him to -part with.the scroll come addition to some established proved of no, avail. Jewish library or museum. More­ over,. who <?ould tell whence, in 'that T RETRACED my steps down the country of violence'and bloodshed, t winding circular staircase to the¿ the present owner had acquired the kitchen intending to leave, but scroll. I was unable to rest until there stood the elderly wife of the I had stuffed all my pockets with villa’s owner with . the book jof packages of cigarettes which I had poetry in her hand and with a look accumulated from my weekly ra­ of timorous hopefulness in her tions — not being a smoker — and eyes. I did not disappoint her this had made my way back to that time and together we sat down at the kitchen table to peruse the strange “villa.” book of poems. Neither the name The old gentleman welcomed me of the book nor the author come back. Hardly had I entered fthe back to me, but I do recall that circular old room before he asked the illustrator’s name was printed me to read the Megillah once more in both German and Hebrew on for him, this time summoning his the title-page. We chanced on the son to enjoy the unusual "event. story of Joshua and the fall of the When the rather bizarre perform­ city of Jericho. .The poem followed ance was over, I broached^ the .sub: the Bible story faithfully until the ject of my visit. I had imagined conclusion when to my amazement that the sight of all thoge packs the -poet described the death of of cigarettes would prove well-nigh Rachab and her f amily at*the hands irresistible to him. However, to my . of >the Hebrew dnvaders whom she surprise and dismay, he resisted had helped. I insisted to my elder­ all my efforts tovbuy the scroll. 1 ly hostess that this was simply explained that I wished to donate not so but the poor soul found it the manuscript to some museum hará to believe that the poem was back home, but even this appeal to misleading. At my suggestion, his altruism failed; to moye him. however, | she had her own son Finally, perplexed, I inquired why bring à Bible, a huge* tome in he was so determined upon retain­ Latin and German which probably ing the scroll. His answer, even if dated back to the 16thr or 17th somewhat inconsequential, w a s century, and together we looked sincerely stated: up thé correct version therein. Of “I have specimens of Sanscrit course, *it proved that Rachab and and other forms of ancient writ­ her family had been spared for the ing. I feel, that Hebrew is one of kindness which she had bestowed the stages in the development ¿of upon the two Hebrew spies sent by the art of writing and that is Joshua to spy out the land, and 13 February; 1950

that the poem was indeed mislead­ ing. Shortly thereafter I took my de­ parture and as I wended my way down the steep hillside past the ancient Catholic church, and be­ held, the cosy little village lying sprawled at my feet, I marvelled all the more at the unexpected events which I had experienced in this most incongruous of all places.

And oftentimes as I recall these events I cannot help remarking at the symbolism of it all, at the re­ appearance right after V-E Day in Germany of a scroll of that an­ cient tale wherein the survival of the Jews and the downfall of the vicious Haman are chronicled, and at the inevitable inconquerability of truth.

ESTHER AND SARAH As Rabbi Akiba was once sitting and expounding, the disciples became drowsy. In order to rouse them he said: How did Esther merit to reign over a hundred and twentyprovinces? Because thus said G-d: ‘Let Esther the descend­ ant of Sarah who lived a hundred and twenty-seven years come and reign over a hundred and twenty-seven provinces.* —Midrash Rabbah, Esther, 1,1. THE SABBATH More than any other institution, the Sabbath has molded Jewish family life with its virtues of chastity, charity, love# peace — virtues nowhere surpassed, rarely equaled. Amid all the misery and slavery that for so many centuries were the lot of Israel, once a week the home of the humblest Jew was flooded with light. The Sabbath banished care and toil, grief and sorrow. On that day the despised and rejected of men were emancipated from the oppression, the tribulation and the degradation of this world; they felt themselves princes, members of a great, eternal, holy people. — Joseph H. Hertz

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Jewish LIFE

By NATHAN GOLDBERG ■PHE SOCIAL functions of Satur* day have changed. Some of us still remember the time when Sat­ urday w&s for most Americans just another day, almost the same as any other week day. Factory workers and miners, office em­ ployees and professionals, man­ agers and executives, they and all other gainfully-employed persons used to put in a full day’s work. Gradually the number of hours of work on Saturday was reduced to about one-half of the regular work day. This was soon followed by the introduction of the five-day week. Most of the factories and offices and all the banks in New York and other states are now closed on Saturday. There are several reasons for the lengthening of the weekend. The use of more efficient laborsaving devices and the increased Nathan Goldberg, who is a lecturer in Soci­ ology at Yeshiva University, is the author of numerous sociological studies, including: “Pop­ ulation Trends Among American Jews’* (Jew­ ish 'Affairs Series of American Jewish Con­ gress) ; “The Jewish Population in Canada*’ (in Vol. 2 of “The Jewish People, Past and Present’*) and portions of the “History of the Jewish Labor Movement in the United States.*’

February, 1950

utilization of mechanical power have greatly increased the output per worker. The increase in pro­ ductivity made possible the short­ ening of the work day and the lengthening of the weekend. As things stand, new technological im­ provements are in sight, which, in turn, will probably lead to a further reduction in the number of hours or days of work. Organized labor is another im­ portant factor. American trade unions are primarily interested in raising the purchasing power of the workers and in reducing their hours of work; they are also try­ ing to prevent the recurrence of technological unemployment. And they have in many instances suc­ ceeded in raising the standard of living of the workers even against the will of their employers. Humanitarians of all classes have also helped. They have em­ phasized the importance of human welfare and of the conservation of human life and energy; they have stressed the right of the worker to a larger share of the fruits of his labor and to a higher standard n

of living. They have succeeded in mobilizing many * Americans in support of the reasonable demands of organized labor.* ^yrHAT^VER the reasons, the seventh day^ of the week has become for many 'Americans a day of rest and relaxation. It has also become a very important shopping day. Free from their regular work, men and women and parents and their children now spend part of the seventh day of the week in stores. This is especially so in the case of those who want to buy dur­ able consumers' goods, such as. apparel, shoes, furniture, linen or jewelry. Saturday has thus be­ come an important business day, more so than ever before. It has also become a day for amusement and recreation. Many Americans go on Saturday to movies, theatres, concerts, baseball or football games, horse races, bowling alleys, or play tennis, golf, etc. . . . In brief, although Saturday has ceased to be a day of work, it has not become a day of rest in the traditional sense of the word. While it is true that most fac­ tories, offices, and banks are closed, stores and places of amusement and recreation are open. More than ever before, Saturday has become an important shopping day, prob­ ably more so than any other week day. Jews, too, despite our proud pres­ ervation of the Sabbath through­ out the ages, shop on Saturday. In a recent survey of 160 chil­ dren attending Jewish Schools,

IE

one-third of them at Jewish day schools, 75 per cent of them said that their fathers shop on Satur­ day and about 80 per cent said that their mothers do likewise. Ac­ cording to another survey, 86 per cent of 163 children, enrolled in Hebrew schools, whose parents pre­ sumably were either orthodox or Conservative Jews, said that their mothers shop on Saturday. 62 per cent of them said the same about their fathers. Although both groups consisted of a small number of Jewish families, we may, never­ theless, assume, on the basis of our own observations', that a high proportion of American Jews do shop on Saturday. Moreover, only 12 per cent of the 160 New York children said that their fathers usually abstained from work on Saturday and 24 of the other children enrolled in Jew­ ish schools gave a similar "reply. It thus appears that more Jews work than shop on Saturday and that, in the face of the sanctity of the Jewish Sabbath, a relatively larger number of Jews than of other gainfully-employed persons work on Saturday. "THUS, in its economic aspect, is probably due to the fact that the occupational distribution of the Jews is not the same as of the rest of the population. For example, of the approximately 2,700 gainfullyemployed Jewish males in Trenton, N. J. in 1949, about 45 per cent were engaged in retail trade, either as proprietors or as employées. Trenton is far from being an ex­ ception. Four-tenths of the ap: Jewish LIFE

proximately 17,200 gainfully-em­ per cent apparel, 3 per cent shoes, ployed Jewish males in Newark, and 5 per cent general merchan­ N. J., in 1947 were in retail and dise. They accounted for 61 per grocery business. While it is gen­ cent of the gainfully-employed Jew­ erally true that the percentage of ish males who were in whole­ Jews in retail trade is smaller in sale and retail trade and for about the very large cities than in the one-fourth of all the employed Jew­ other communities, it is, neverthe­ ish males. less, well to bear in mind that no other ethnic or religious group has TH ESE and other studies show such a concentration in the retail that a relatively larger number field as the Jews. This does not, of Jews than of any other religious however, mean that they actually or ethnic group are engaged in control the retail market. As far the distribution of goods. More­ as it is known, they generally play over, most of them are selling dur­ a minor role even in this area of able consumer goods, such as fur­ economic activity ‘because of the niture, hardware, appliances, ap­ presence of large chain stores, parel, shoes, jewelry and auto ac­ which are not owned by Jews, and cessories. Americans are now more likely to buy their suits, dresses, some other factors. What are they selling? One- coats, hats, shoes, jewelry and fur­ fourth of the 1,200 gainfully-em­ niture on Saturday, when they do ployed Jewish males in Trenton not work, than on any other day. who were in 1949 in the retail field, This undoubtedly accounts for the were either proprietors of food fact that a relatively larger num­ stores or worked in such places; ber of Jews than any other group they constituted one-ninth of all work on Saturday. Their concentration in some of th e gainfully - employed Jew ish males. Those in the apparel busi­ the professions is another reason. ness accounted for 14.5 per cent Thus we find that the Jewish male while those selling shoes consti­ physicians, dentists and pharma­ tuted 4.3 per cent. Another 14 cists constituted 6.5 per cent of per cent presumably earned their the gainfully - employed Jewish livelihood as proprietors of, or males in Trenton and Newark, workers in/ general merchandise N. J. Again, no other group has stores, while furniture, appliances, such a large percentage of physi­ hardware, and lumber stores ac­ cians, dentists and pharmacists as counted for 13.5 per cent. The we. And the numbers of these other 29 per cent were selling auto three groups are, for quite obvious accessories, liquor, jewelry, etc. In reasons, more likely to work on the case of the Newark Jews, 26 Saturday than those of most of the pér cent of the 6,750 Jewish males other professional groups. It thus appears that, insofar as in wholesale and retail trade were selling food, 14 per cent furniture, Saturday has now become a more hardware, appliances or lumber, 15 important shopping day than ever February, 1950

17

before, the introduction of the five- that the closing of the stores on day week has not had the same Saturday will have any adverse ef­ effect on the Jews as on the rest fect on the economic life and of the population. A relatively prosperity of the country, for the larger number of the former than reason that the desire for certain of the latter are engaged in the goods and commodities is deeply distribution of consumer goods. rooted in us. If we can't get it on This accounts to some extent for Saturday, we will buy it on Friday the fact that a larger percentage or Thursday. It is doubtful whe­ of Jews than of others are now ther anyone will deprive himself working on the seventh day of the of certain goods because he can't buy them on Saturday. week. Will it not cause any inconven­ While it is true that Saturday has now become an ideal day for ience to the public? Shopping on shopping, this could probably very Saturday is a custom which can well be done on other weekdays be changed with comparatively lit­ without causing any inconvenience tle inconvenience or discomfort. to the shoppers or any loss to the Even food can now be kept for 48 store proprietors and their employ­ hours or longer in the refrigera­ ees. This observation is based on tor and still retain its freshness the following facts. I t is doubtful, and original or natural taste. It for instance, whether the closing is just a matter of getting used of the banks on Saturday has to it, or forming the habit of stor­ caused any inconvenience to the ing away food for 48 or 72 hours. public or any loss to the bankers. It is even possible that the closing Department stores and other retail of the stores on Saturday will re­ shops are now closed on Saturday duce, to some extent, the number during the months of July and of hours housewives and others August. Does it in any way incon­ will have to spend each week in venience their customers ? And stores and will thus have more has there been any drop in their time for some other activities. volume of business? Many drug It is almost certain, however, stores are now closed on Sunday that we can't expect the public to and we seem to be able to get take the initiative. It is even along. The post office is now closed doubtful whether proprietors of on Saturday afternoon and we stores will at first be sufficiently manage to get along. interested in the five-day week. It seems unquestionable that pressure T H E TRUTH of the matter is will have to be used. On the relig­ * that the closing of the stores ious level, the pressure must be on Saturday will cause little drop scaled to the size of the problem. in their volume of business. Those Mass transgression of the Sabbath who buy on Saturday will manage undermines the foundations of to do their shopping on some other American Jewry; it must be met day. We have no reason to assume by no less determined, comprehen18

Jewish LIFE

sive and dynamic a technique than the battle for the Jewish State. The thousands upon thousands of families, among them wage-work­ ers, business people and profes­ sionals alike, who continue loyal to Israel's Sabbath against every temptation, demonstrate that vast numbers of others can be taught to re-shape their lives in Jewish fashion. But simultaneously pres­ sure must be organized on the broadest economic level. And the only pressure that seems to be most effective in this case is or­ ganized labor. Let the unions of

store employees launch a move­ ment for a five-day week, and there is reason to believe that they will eventually succeed, just as the other unions have succeeded in their fight for a longer weekend. Let them start the ball rolling and the other trade unions will lend their support. They may even suc­ ceed in enlisting the support of other groups and of the public in general. The five-day week has become already an American institution. Why should our stores be open six days a week?

SEVEN PREREQUISITES OF A POET A poet must (1) be perfect in metre; (2) his language must be of classic purity; (3) the subject of his poem must b e w o r t h y of the poet's best skill, and calculated to instruct and to elevate mankind; (4) his style must be lucid and free from every obscure or foreign expression; (5) he must never sacrifice sense to sound; (6) he must add infinite care and patience to his gift of genius, never sub­ mitting crude work to the world; and lastly, he must (7) neither parade all he knows nor offer the winnowings of his harvest. ' —Judah Alcharisi, c. 1200.

-----S*“ 1— CHARITY AT ITS BEST The noblest form of charity is providing one's fellow with some means of livelihood so that he need not seek alms. Maimonides, 1135-1204.

February, 1950

19

• The history class receives an extra-curricular lesson.

BEARDED 'tfo to to t By A. A. DAVIDSON ■PHE MOTORMAN drew the car A to a rattling halt and called out, “College! College!” Most of the passengers fixed their books under their arms and filed out. Last to get off were three boys in their late teens. When they reached the sidewalk, the heat of which could be felt through their shoes, a dark-haired girl who had gotten off just before them, turned and spoke. “Did you get those Sociology readings?” she asked, addressing all three, and frowning just the slightest bit—as if in concentra­ tion. “Yes. Yes, we did. Yes,” they an­ swered. Which ones did they choose? was her next question, and they told her—that is, two of them did; before the third boy had a chance to, she smiled brightly at the second one. “Well, isn’t that a coincidence? That’s the same one I picked. Only I haven’t gotten a chance to take out the book yet. Listen”—she be­ gan, maneuvering him away from his friends, who obligingly fell be­ hind. When they were far enough behind, one of them chuckled. “Gambit number three,” he said. The other took a gloomier view. 20 î

“No man is safe,” he observed. “Not even in the Yeshivah, he’s not safe. The girl sees you in shule, she makes up her mind, she tells her mother, she tells her friends, and pretty soon you can’t even go to a sheva brochos without finding her sitting opposite you. Once a woman makes up her mind, you’re a dead man.” “In the first place,” his fr ien d said, “when you say ‘you,’ you don’t mean me, you mean you. And in the second place, you don't look dead yet to me.” “My life expectancy is very short right now. The other night — what do I mean, ‘the other night’*!— every night—my mother tells me what a nice girl she is, what a good wife she’ll make some­ body, and what am I waiting for.” ’‘And you said—?” “I said a very foolish thing. ‘What about parnossah?’ I said.” “Parnossah comes from Heaven,” my mother said, “and besides, her father has a necktie factory and no sons.” He brooded. “How did we get on this subject? Oh, I was go­ ing to say, if you’re not even safe in the Yeshivah, kal v’ chômer not in the college. No holds barred here.” Jewish LIFE

lUTEANWHILE, ahead of them 1 . and already well into the campus, was their friend and the dark-haired girl (whose name, you will not be surprised to learn, was Suzanne. Her companion had been born with a full set of living grandparents and uncles. All but one of his great-grandfathers hav­ ing . been posthumously honored with namesakes, recourse was had to the remaining one. The attend­ ant midwife was then appealed to : “farteitschen ‘Henoch’ ” : she se-

lege, I mean? Do you work some­ where ?” r. *‘In the mornings I learn at the Yeshivah Darchei Noam. When I get back from college my lessons keep me pretty well occupied,” he answered, having a rather good idea of what Gambit number five would be. “Oh,” said Suzanne. “You’re go­ ing to be a Rabbi, then?” “I don’t know.” “Oh . . . Well, do you know that you need a shave? In fact, your

lected Herbert. On the way to reg­ ister the birth, however, she suf­ fered a lapse of memory. “Albert?” she asked herself. “Humbert?” “Osbert?” “Lambert?” The boy was registered as Robert. Thus are the sociologists confounded and the conventions set at nought.) Suzanne had already disposed of the readings and was now engaged on what Bob’s friend would call “Gambit number four.” “What do you do the rest of the time, when you’re not going to cob

two friends need a shave, too. Is it a bet or seomthing?” “No, it isn’t a bet.” “Well, it doesn’t look a bit nice,” “ Beaver!” yelled a passing Freshman. “Fox-in-the-bush!” shouted some­ body else. Bob smiled, but Suzanne didn’t. “It’s your own fault,” she said, rather snappishly. “Did I complain?” They went in­ to a large stone building, where the heat of the day was much di-

February, 1950

21

minished. A stir in the halls and the quickening pace of the stuents announced the beginning of the period. Bob and Suzanne found seats in the front of the room, but his two companions, arriving later, had to take places in the back. As he leafed rapidly through his as­ signment book, Bob heard a voice some rows behind him crow, “Look! The Smith brothers !” That, he thought, must be Jack and Sid. A cackle of laughter fol­ lowed. “Razors are cheap today,” said the same voice. “So is talk”—this from Jack. Someone in the middle of the room said something of which Bob could catch only the words—“Yeshivah boys, I think”—and then the Eng­ lish instructor came in, beaming, and glancing around the room.

ographer made in Missouri. Today he was particularly cheerful, and determined to be one of the boys. “Well, I thought we were all Dodger fans in this class,” he said; “but I see we have three members under contract to the House of David.” Hearty laughter. The three boys smiled politely. Su­ zanne sulked. The French instructor made no direct remarks. Instead, he had Sid conjugate the verb “to shave” in all tenses. By this time Suzanne was sitting elsewhere, and the three friends Were able to walk together to the afternoon’s third and last class. Not all the com­ ments they heard on the way were humorous, or were intended to be. Some of the students obviously felt it as a personal affront that three of their number had bristly cheeks and chins. |^JR . HAGEMYER was, to use Dr. Armitage was an Associate * his own words, “just in for Professor in the History Depart­ the summer” from a midwestern ment. He was tall, slender, parted institution. He lavished an unre­ his iron-grey hair in the middle, quited love on New York City and and wore an Edgar Allan Poe was writing a novel. In his heart mustache. Campus legend had it of hearts he pictured himself as that he was married to a wealthy a second Thomas Wolfe, although French countess, and that he re­ he was too short and too common­ turned his salary to the college at place to play the part thoroughly. the end of each term. He never Once, indeed, he had invited one of tried to be personal with his stu­ his female students to his rooms, dents, but was well thought of by where he entertained her with them. Even the usually critical Sid crackers, cheese, and yellow Cali­ paid him a compliment. “At least fornia wine from his icebox. he doesn’t try to tell us that Jul­ “This is a very good dry Sau- ius Caesar wrote the Psalms,” he terne,” he observed feeling quite said. Bohemian. “We always buy Manishewitz at ■QR. ARMITAGE did not call a home,” said Miss Cooperstein, and roll; he had seated the students then asked him how much a sten­ alphabetically and checked them off 22

Jewish LIFE

in silence. But if he were silent, the class was not. Several very aud­ ible comments were made on the subject of beards, but if he heard, he did not show it. When he had finished his attendance chart he arose and quiet immediately fol­ lowed. His method of lecturing was topical rather than chronological, and this day he chose to talk about the impact of Roman culture on the various nations and peoples of the Empire. He spoke of such dead and forgotten kingdoms as Pontus and Commagene, of the Latin words in the Welsh language, of the foreign deities in Rome, and such like matters. “There were, however, two peo­ ples who would hot suffer their de­ ities to be placed in the Pantheon along with Isis, Cybele, Dea Siris and the others. One, of course, was the Christians, of whom I shall speak later. The other people were the Jews,” The class at once tensed itself. Almost 90% of the student body was Jewish, and Dr. Armitage was not. “Those of you who have read Robert Graves' ‘Claud­ ius' books—and I advise those of you who haven't, to do so, if you promise not to take them too ser­ iously—may remember the obser­ vation he has Claudius make on the Jewish G'd. I can't recall it word for word, but the substance of it was something to this effect: ‘The G'd of the Jews is the strangest one in my dominions. He is so jeal­ ous that He refuses even to ack­ nowledge the existence of other de­ ities. He dwells in Jerusalem, in a cedar chest lined with rams' skins dyed blue; and in His honor February, 1950

His followers clip their foreskins and perform many other barbarous practices.'" “That more or less suma up all that the contemporary Roman mind, in general, was able to grasp on the subject. An honest deity was hard enough to imagine, but an invisible deity, an intangible deity—impossible! And so the Temple of this peculiar G-d was the only temple in the Empire which did not permit the bust of Caligula to be enshrined in it when that mad emperor proclaimed himself divine. It fascinated the Ri mans because they did not and could not understand it,—and therefore, inevitably, they de­ stroyed it. “Josephus, who was a priest, tells us that the Sanctuary was made of white marble and that the roof was plated with gold. When the sun in its rising and setting struck the Temple, he says, it was as if 23

Mount Moriah had burst into flame. Of course there were richer temples, but it was the only», one the Jews had, and they never for­ got it. From the time the Romans breached the walls of Jerusalem, until the time they set fire to the Temple, was a period of three weeks. “To this day among the ortho­ dox Jews that three-week period is a period *of mourning. Music and festivities are banned, and the men abstain from shaving their beards. Actually this is a commemoration of a defeat, but to me it seems to mark a victory. For who mourns the fall of Rome?,, T H E CLASS was quite silent, for the rest of the lecture. The

three friends were vindicated^ but in their minds was as great a won­ der as in the minds of their class­ mates. From the mouth of a Gen­ tile they had heard words of un­ derstanding, sympathy, and praise. One by one, after the class, those who had scoffed came to apologize. “I didn't know," they said.^“Nobody ever told me." “I'm very sor­ ry," . they said. “I didn't know." “I didn't know." Suzanne had been brushing her eyes with a handkerchief. “He taught me something, the teach­ er," she murmured to Bob; and Bob answered, “He taught me something, too."

LEARNING AND PATIENCE Once a man came before Rabbi Naftali of Ropshitz with a complaint that he studies Torah but makes no progress and therefore is considering to forsake his study. The Rabbi replied: “In all of Scriptures man is never com­ manded to be a great scholar. He is commanded rather to devote his days and nights to the study of Torah. Even the admonition of Isaiah (chapter 1# verse 17) 'Learn well* is interpreted by Rashi to mean only 'Learn to do well/ " —Ohel Naftali, p. 39. 24

Jewish LIFE

The personal views of an Agudist leader on the current controversy between religious and secularist elements in Israel. By H. A. GOODMAN ■PHE REVOLT of the Religious A Bloc in Israel was inevitable. It has come earlier even than was expected. Without doubt some compromise will be achieved. Without doubt Mapai, which controls the govern­ ment, will fear the defection of the Religious Bloc, with all its pos­ sible repercussions on the Jewish and world scenes. The Kulturkampf may be postponed. But, unless there is a complete re-orientation of the powers-that-be in Israel, the revolt is inevitable. It is inevitable because the To­ rah nation and secular nationalism are aeons apart. In the ranks of Agudath Israel there had been considerable mis­ givings in regard to Jewish na­ tionalism. The cultural decisions of the fifth Zionist Congress some forty years ago brought a split in the Mizrachi moveipent leading to the formation of the Agudist orH. A. Goodman is the Political Secretary of the Agudath Israel World Organization. He lives in London, is a member of the Board of Deputies of British Jews and is editor of the London Jewish Weekly.

February, 1950

ganization. Not because orthodox Jewry was less interested in Klal Yisroel and in Eretz Israel prob­ lems than secular Zionists, but be­ cause of the constant gnawing fear as to the result of the achievement of the Basel programme and the oft-proclaimed “neutrality” towards religion of the Zionist organization. Mizrachists too were filled with similar fears, but believed these could be overcome within the Zion­ ist organization. ■DUT WHEN the time came, when Eretz Israel was surrounded by enemies, when war raged on every frontier, Agudists and Mizrachists fought and died with their breth­ ren-in-arms against the common foe. None more brave than the aged Agudist Chief Rabbi of Jeru­ salem, Rabbi Dushinsky, who played such a noble part during the siege of the city. In spite of its unyield­ ing opposition towards the Vaad Leumi and secular nationalism, Agudath Israel proved its insepar­ able association with Klal Yisroel by agreeing, in time of dire dis­ tress, to join the Provisional gov25

eminent; the unity of purpose of the whole Yishuv was achieved. Again, in spite of decades of dif­ ferences, Agudath Israel and Mizrachi joined together in the Reli­ gious Bloc, testifying at the polls that allegiance to Torah, and Torah alone, was the underlying princi­ ple of both parties. And now, after a year or so the break has come. At this very mo­ ment more than 100,000 Jewish children are receiving a State edu­ cation in non-religious schools. The Sabbath is honored more in the breach than in observance. The mobilization of girls and young women has gravely undermined Jewish family life, whilst the ex­ emption of religious girls only — because of the claims of Moslem w o m a n h o o d i s an unworthy com­ promise. The present controversy on the care and education of the thousands of newly-arrived religi­ ous children has conclusively proved the Agudist contention that the State is supporting the Histadruth and other left-wing parties to im­ pede the freedom of religious prac­ tice. The unsavoury methods em­ ployed to “persuade” the tens of thousands of pious immigrants from North Africa and the Yemen to enter left-wing Kibbutzim and irreligious schools are almost rem­ iniscent of Iron Curtain countries. The door which led out of Ye­ men brought tens of thousands of believing Jews to Israel; ^ men, women and children whose ances­ tors more than 800 years ago had corresponded with Maimonides on the protection of their religious rights. In Israel, after only a few 26

months of Hashomer Hatzair and Histadruth efforts, all this is soon changed: national as sim il at ion threatens to achieve its aim. “TIONISM is as old as the Torah itself: Abraham heard the call: “Lift up your eyes . . . this land will I give to you and to your de­ scendants.” This promise was cher­ ished fo r twenty centuries and more. It was a mystical, messianic religious hope. One day the Shechinah would be restored to the Holy Land and with a restored people of Israel. It was a yearning, un­ ending prayer. Believers never for­ got, never lost hope. It sustained their spirit through tragic centu­ ries of oppression in the lands of the dispersion. It is said that the cup of the High Priest ascended to heaven when the Temple fell. But the Jew believed that each tragic experience added drops of tears to that cup which would over­ flow before the salvation of Israel could be achieved. By thus giving meaning to persecution and G-dly significance to unholy inhumani­ ties, the Jew remained a man of faith. “Next year,” he said with a perfect faith, “Next year in Jeru­ salem.” But Zion is today no longer the unattainable, the mystical. Zion roars and frets with overwhelm­ ing realization. “Let us be like all the nations” has at long last been achieved. Mount Sinai has been re­ placed by Mount Herzl, and the still small voice by the Irgunism in the Knesseth. The re-establishment of Jewish national prestige, the shelter afJewish LIFE

placed its hopes elsewhere than other peoples. Not the Zealot leader, Elazar ben Yair, but Rabbi Yochanan ben Zakkai, is the hero. Amongst the nations of the world Elazar would have been the patriot who died for his country, and Rabbi Yochanan a quietist. But in the long centuries of Jewish tra­ dition R. Yochanan became the sec­ ond Ezra, the saviour of his peo­ ple. And Yavneh will be eternally remembered when Massada is for­ gotten. For to the Rabbis only three things require to be defended to the death—and the worship of strange K PEOPLE’S character is formed idols is equivalent to murder and by the choices it makes at criti­ bloodshed. Strange idols have arisen cal junctures of its history. The in our days, idols Inherited from history of the new State of Israel the nations of the world. An em­ is measured in months, but many inent Anglo-Jewish preacher once of their decisions, their actions, said: “There is such a thing as the could easily have been taken by assimilation, of Judaism, even as some Balkan people. The assur­ there is such a thing as the* assimil­ ances of Mr. Sharett at Lake Suc­ ation of the Jew. The former is cess on the spiritual values in Is­ bound to happen when religion is rael, the promise of Mr. Ben Gur- looked upon as a negligible quan­ ion before the Anglo - American tity. When Judaism is assimilated, Commission of Inquiry that the the Jew will surely follow in its Jewish people would take back to wake, and the Jew and Judaism will Eretz Israel the Bible which they perish together.” took with them into exile — is all The Jewish state must realize this for external consumption only ? that there is no dichotomy between Jean Paul Sartre has said : “To the Jew and his faith, no separa­ know what the contemporary Jew tion between Torah and people. is, we must ask the Christian na­ “Such a State,” wrote Jacob Rosen­ tions. We must ask, not ‘What is heim, “such a secular state would a Jew/ but ‘What have you made of the Jews?” ’ We have taken be nothing but a complete betrayal back to Israel the confusions of the of the Torah, as the eternal expres­ sion of G-d’s sovereignty over the peoples who almost destroyed us. Israel’s uniqueness has grown people: it would be the clash be­ from the fact that at certain de­ tween th e assimilationist Zionist cisive stages of its history it has conception of secular nationhood 27 February, 1950

forded to hundreds of thousands of homeless Jews and the entrance in­ to the community of nations, all these are achievements which must be cherished. But, the Law of Sinai, the heri­ tage of the Prophets, the teachings of the Talmud, the poetry of Ye­ huda Halevi, the searchings of gen­ erations of scholars and sages —^ all these have been replaced. The sacrifices of generations for Torah and tradition, the unswerving age­ long beliefs of millions of Jewish men and women, all this has passed like a shadow.

and the innermost s t r iv i n g s of Abrahamitic ideals.” In Sanhedrin 96 we are told,B“Be­ cause Nebuchadnezzar took three steps in honor of the Almighty, he was permitted to destroy the Tem­ ple.” And three steps of ours as a

nation al Kiddush Hashem may en­ able us to be privileged to rebuild the Holy City. These steps taken in the footprints of the Messiah can signify that no eventide shall fol­ low the morning which comes after the Golutlfi night.

HAMAN'S OVERSIGHT When the lot fell on the month of Adar, Haman rejoiced greatly, saying, 'The lot has fallen for me on the month in which Moses died/ He did not know, however, that Moses died on the seventh of Adar and was also born on the sev­ enth of Adar. —Megillah, 13b.

A man must always honor his wife, ior upon her de­ pends the blessings in the home. —Baba Metzia, 59a.

THE RELATIVITY OF EVIL In the time to come, the Holy One, blessed be He, will bring the Evil Inclination and slay it in the presence of the righteous and the wicked. To the righteous it will have the appearance of a hair thread. Both the former and the latter will weep; the righteous will weep saying, 'How were we able to overcome such a towering hill1/ The wicked also will weep saying, 'How is it that we were unable to conquer this hair thread!' —Sukkah, 52a.

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Jewish LIFE

• Revealing teacher’s eye-view of the tribulations and triumphs of a young Jewish Day School.

■

i f Teach

H.m.%

at a Yeshiyah W ÊM .

mm

By SHIRLEY NELSON SHULMAN

p O R E I G H T E E N YEARS I taught in public schools near Boston, but upon my marriage, my resignation was automatically ef­ fective. During the following seven years, no longer identified with public school regimentation, writ­ ing, painting and hospital work claimed my time. I learned, though, that the school system gets into the bones—-one simply cannot get com­ pletely away from it. Once a school­ teacher, always a schoolteacher. Now, I am again presiding over a class-room—but this time in a Ye­ shivah, a Jewish Day School, in Boston. Personal circumstances had com­ bined with my ingrained desire to teach to prompt this decision, but in addition, after having lived in Gentile surroundings for s e v e n years, I longed to be in a Jewish environment. For one brought up, as I was, amidst a richly tradition­ al Jewish life, the absence of Jew­ ish environment is doubly felt. As a child I had to make up to my father for having been born a girl by doing a boy’s share of ¡earning. Chumosh and T’nach also become one’s skeletal structure. February, 1950

But when I became part and par­ cel of the Yeshivah, I found myself utterly bewildered. Compared with the facilities to which the public schools had accustomed me, I found those of my Yeshivah painfully limited. To begin with, this particu­ lar Yeshivah, only a few years old, is already bursting out of its onefamily residential quarters. Its or­ iginal enrollment of about twenty^ five has expanded to one hundred and fifty. The pre-kindergarten and kindergarten are boons to parents, who, by entering their children ^t an earlier age than the public schools permit, save in most cases a year for their children. This in­ flux has complicated matters vastly. To relieve the problem, money is necessary. Sad to relate, it is not forthcoming. Many Jews in the community are either apathetic or antagonistic. Thus the Yeshivah bows and scrapes for niggardly handouts. Our school too suffers from a special handicap. An older and larger Day School was first in gaining the major support of the community—such as it is. That (Joes not mean that the first Yeshivah has reached the profitable stage— 29

far from it. But it has suceeded in obtaining sufficient funds to begin building a larger edifice. In the meantime it too is overcrowded. As for ourselves, our main rev­ enue comes from raffles, an annual banquet, donations, and a nominal tuition charge. All in all the aggre­ gate is small, which leaves the school chronically in financial dis­ tress. Furthermore, the principal— a gentle young man, product of a noted European Yeshivah—asks no questions when a parent claims in­ ability to pay. Consequently, there are many free pupils in our school. Thus we plough along in the un­ ceasing hope that some day a mir­ acle will be wrought, and that our Yeshivah, like the other, will be teacher training. Unless the pur­ pulled, albeit painfully, out of the veyor of knowledge is well-ground­ morass. A larger and finer building ed in child psychology and peda­ will be built, and the facilities in gogy, he cannot reach out to the general will be of the best. child. Neither can he discipline well.There may be exceptions who g O MUCH for the dream. And are naturally gifted in winning the reality? At first, it seemed over a child. Even so, they must to me simply disconsolate! To teach be familiar with modern ways of twenty-odd children, at desks ham­ teaching and disciplining. By the mered closely together to conserve latter is meant the rational ap­ space, in a room designed to be a proach—Snot the, “Do as I say, or small chamber, is a major feat. else!”—attitude. ( Aside from the intensification of Yet I found some Hebrew teach­ sound, it cramps the style not only ers to be exceptionally gifted in of the teacher but of the pupils their calling. A sketch to illustrate as well. The unruffled character of a point, competitive games, word a- Hillel is needed—which brings races—many means are found by me to my second point—discipline. these to hold the interest of the The children study “Hebrew” child. One such Hebrew teacher, subjects in the morning and “Eng­ well-versed in modern ways of lish” subjects in the afternoon. teaching, is doing such an admir­ While their Hebrew teachers may able job in interesting the children be fine scholars, not all of them, that the problem of discipline does unfortunately, have professional not exist. The children love to go 30 Jewish LIFE

to his Hebrew class. But how many are there such? Thus, under a more or less able teacher the children plough through the morning. When the afternoon approaches, their nerves are apt to be weary and tense. In such con­ dition they face their English work. Is it any wonder that the English teacher finds it doubly difficult? If she is calm and nerveless, she wins over the children with a soft-spoken voice. By her example she tries to set the pace. With patience she awaits the time when the children have become relaxed. If however she is of an excitable temperament, she pits her will against theirs, and by outshouting them, keeps them in order, but in such a way that one can cut the tension with a knife, so thick is it. QUTDOORS, at recess, and dur­ ing the noon hour, it is indeed trying. Sixty and more children are crammed into limited space. To avoid confusion, the first-graders are separated from the higher grades by a concrete walk. It is on this walk that the older children yell, scuffle and indulge in energetic play. Two teachers stand guard with police whistles ready to blow at undue disturbances, The whist­ les do overtime duty. S h o u l d a child disobey the, “Stand still!” significance of the whistle, the lung power of the teacher asserts itself. The child doesn’t dare to move now at the blow of the whistle. In addition, the lines, in spite of terrific hanFebruary, 1950

dicaps, form quickly and quietly. That’s an achievement. But a far greater achievement would be a commodious playground. Legs are made for movement. When I think that the lawn of my residence is at least three times the 6ize of the school “playground”, I seethe with indignation. Over the lawn of my residence, the six chil­ dren of the various tenants romp to their heart’s content. Space to their small legs is limitless. We are under the Boston public schooL system and are therefore responsible for imparting to our children its Courses of Study. To teach all their subjects in two and a half hours—just half of a public school day—and two classes to boot — is humanly impossible. What then do we do? We succeed in cov­ ering the courses of study in the major subjects. If there is time left at the end of the year—or in off moments,: such as an indoor recess on inclement days—we work in the minor subjects. Music, art, nature study and health education are given the go-by until extra moments rain upon us. Because of time-limitation, the parents raise the question, “How can they learn enough at the Yeshivah in so short a time?” The surprising thing is that they do! TTP TO last year, the classes were W minute, ranging from eight to twelve children in a class, two grades in a class. This arrangement had the important advantage that the teachers were able to concen­ trate on each child. Individual atJl

tention advanced the children be­ yond the requirements of the grade. Often they far outdistanced the k n o w l e d g e acquired by public school children. The classes are larger this year. But the goal id the same. The teacher makes up in intensiveness for what is lacking in extensive­ ness. Since I have the last of the small classes, I am more fortunate. Mine numbers seven. With the exception of two who have come from the public schools, all my pupils are Day School products. What a dif­ ference between Yeshivah and pub­ lic school children! Comparisons may be odious, but in this case, unavoidable. The Yeshivah children have been taught to think. Ask them any thought question, wheth­ er general or specific, and they're right on the spot with their an­ swers. Not so with the public school children we have acquired. With them the whys and where­ fores of things have apparently not been stressed. However they do have a measure of factual knowl­ edge. The children coming from public school can write letters and figures much more painstakingly than the Yeshivah children. They know how to find do or the first note of a song. They can draw a box so that it will look like a box. Months of drill have accomplished this. But to prove to myself that my Yeshivah children can do as well in less time, I devoted one afternoon to the factual subjects. They learn­ ed the keys and the finding of the 32

first 'note in ten minutes. They not only learned how to draw ar box, but they had articles projecting from it so realistic in appearance that it seemed one had but to reach for them to pluck them out. One of my children, a boy of eight in the fourth grade, can write compositions so unusual that a pub­ lic school teacher was prompted to exclaim, “How I wish my eighth grade pupils can do as well!,, The silent reading average of both the fourth and fifth grades is that of two public school grades beyond theirs. It's a delight to teach such eager minds. Their capacity for work is so tremendous one cannot feed them fast enough. If only one had the supplies with which to work! Papers, pencils, pens, crayons, rulers, chalk, blackboards are sad­ ly insufficient. There are other things. Class­ rooms are dingy. Even on a bright day, two of the classrooms are com­ pelled to resort to electricity. Walls are half-painted and the plaster shows in generous proportions. Lavatories are a far cry from re­ quirements. y E T IN THE FACE of all these handicaps, the children are none the worse. The children seem to thrive. With three periods of out­ doors and sunshine to aid and abet them, they possess health with good measure, pressed down, shaken to­ gether and running over. But most important is the fact that they are given the Hebrew training which is so vital to them Jewish LIFE

as Jews. When the children in my grades point with pride to their accomplishment in Rashi, that achievement is enough to put a more ignorant adult to shame. Even in the first grade, or better still, in the kindergarten, the child is religion-conscious. A little boy the other day refused to eat his plum because he could not remem­ ber the “berochah” for it. Not un­ til an older boy prompted him in the blessing did he partake of the fruit. Another boy returned home one day to preach to his parents against going to Chinatown. When a member of his family took him there through a ruse, he still re­ fused to eat the Chinese food. Wherefore, the adult was sheepish­ ly obliged to take him home. Countless incidents are related of how the youngsters have by their example compelled their elders to desist from tereyfah foods. Or

February, 1950

of how they have reproached their parents for desecrating the Sab­ bath. Once I walked into my class­ room when the Hebrew teacher was still there. The children had wash­ ed prior to eating and were reciting the blessing for food. One boy in­ advertently talked in the midst of his blessing. The others immedi­ ately called him to task in such a manner that he was forced to re­ wash and repeat his blessing. 1K7HETHER or not these teach­ ings remain with the children as they grow older remains to be seen. Some there are who are so forcibly impressed not only with the rich heritage that is ours, but with all religious observances that they have solemnly vowed to be­ come Rabbis. It is a wonderful feel­ ing to have school dismissed almost two hours earlier on Friday in or­ der to have sufficient time to pre­ pare for the Sabbath. Equally in­ spiring is the ringing, “Gut Shabbos!” of the principal upon dis­ missal. To be part and parcel of the building of a Sukkah, and to possess the necessary accoutrements pertaining to the other holidays, is a never-ending delight to the children. Of course, others will deviate from the teachings. It is to be ex­ pected, particularly if they’re not encouraged by their parents. Lam­ entably, some parents remove their children from the Yeshivah because they are getting too “frum” for them, or, as heretofore been stated, because they have been erroneously informed that the public school can 33

give them more education! But the ing attitude towards children, the children who remain through the Yeshivah will stand out as a pride­ highest grade create the conviction ful monument to our hopes and that someday they will be« leaders dreams as Jews. The spiritual in­ fluence is tremendous. That in it­ among Jewry. Given the necessary funds for self should be enough to bolster its equipment, the calm and encourag­ cause.

LESSON IN JUDAISM Sometime ago# a Protebiant minister asked me to show and explain to his Sunday senior class my synagogue in order that they might better understand the Bible and Jewish history. I was glad to grant the favor and only requested that all male members wear hats when visiting the Syna­ gogue. During the tour of inspection I pointed out to this group# among other things, the magnificent dome that towers over the synagogue# the holy ark# the Bima# the women's gallery# and the perpetual light, and explained to them how these features link up with the Tabernacle of Moses and the Holy Temples of Jerusalem. I shall never forget the remarks of the minister when I had finished. After thanking me profusely# he said he had learned more about Judaism in the hour at the Synagogue than he had in the five years he attended the divinity school for the ministry. He added very frankly that he had# on various occasions# visited Reform Temples but found them so much like his own church that he could never accept them as examples of true Jewish synagogues. His final remark was most noteworthy. He said: 'How inspiring must it be to your congregation to worship in such an edifice where you are at one with your fathers and fathers' fathers for generations back# where at every turn you find features hallowed with traditional sanctity and beauty that remind you of the glories of the Holy Temples recorded in so many pages of the Holy Bible. RABBI NATHAN DRAZIN

34

Jewish LIFE

• A n informative discussion of the development of m /iic/it/f o

/»

/i /

a«

W E JEWS designate the current

year as 5710. As everyone knows, the figure 5710 represents the number of years which have passed since Creation, according to Jewish tradition. How do we ar­ rive at that figure? Who initiated our chronological system, and when did it become generally ac­ cepted among the Jewish people? Were there any other methods by which the years were identified? At one time many devout people believed that our so-called Era of Creation had been the official Jew­ ish chronology since the Torah was revealed on Mount Sinai (Hala,chah Umosheh Misinai). This pop­ ular belief, never sanctioned by Rabbinic authority, was shattered by Azariah del Rossi, an illustrious Jewish physician and scholar, ,who flourished in Italy during the 16th century. He proved that the Era of Creation had no such exalted status, and he was able to demon­ strate a number of difficulties and flaws in the accepted system. The author is the spiritual leader of Cong. B’nai Israel, St. Catherine’s, Ontario. Born in Frankfurt-On-Main, Germany, he has studied in England and Canada.

February, 1950

It is true that the Book of Bereyshith contains an abundance of chronological data which are obviously designed to help us keep track of the passage of time since Creation. Nevertheless, not a sin­ gle event in the Bible is explicitly dated by the Era of Creation. In­ stead, outstanding events of na­ tional significance, such as the Ex­ odus from Egypt, are used as starting points for chronological eras. During the days of the He­ brew monarchy the years were us­ ually reckoned after the regnal years of the kings. This was a common practice among the na­ tions of antiquity, and the custom has not died out to this very day* Thus, any new law that is promul­ gated in Great Britain is dated after the years of the reigning king. Occasionally, the memory of a great national catastrophe served as the basis of a primitive era. We learn, for example, that the prophet Amos embarked on his mission “two years before the Earthquake.” 35

tJSTHEN the Jews lost their in­ dependence and their home­ land sank to the level of an im­ perial province, they began »to use the chronologies of their foreign overlords. The most important of these alien systems was the Seleucid Era, named after the Syrian dynasty of which the infamous Antiochus IV Epiphanes was a member. It was introduced in Pal­ estine along with Syrian rule in 200 B.C.E. and was referred to as the Era of the Greeks (Minyan Yevanim) or the Era of Contracts (Minyan Sh’taroth). Strange to say, the Jews clung to it tenacious­ ly long after the Seleucid dynasty had vanished, into oblivion. Among Ashkenazic Jews it fell into disuse about 1000 C.E. In Sephardic com­ munities it lingered on for another 500 years, and the Yemenite Jews are said to have maintained it down to modern times. For a short time during Maccabean rule and during the un­ successful rebellions against Rome, there were Eras of the Liberation of Israel, which may perhaps be revived in our own day. Then there existed an Era of the Destruction of the Temple which was current especially among scholars. All the while the Seleucid era held its own among the common people, espe­ cially for legal transactions; hence the name: Era of Contracts. In the long run, however, it was in­ evitable that the Jewish people would want a chronological system more specifically its own. The basis for such a system was readily found in the Seder Olam, a work traditionally ascribed to Rabbi 3<S

Jose ben Halafta, who lived in the 2nd century C.E. The Seder Olam is a compilation of all the chron­ ological data in the Bible, together with their interpretations accord­ ing to Rabbinical tradition. Nobody knows exactly when the Era of Creation was officially in­ troduced. We find it used for the first time in tombstone inscriptions and in Rabbinic works of the ninth century. Maimonides cited the Era of Creation side by side with the Seleucid Era. From then on, the Era of Creation gradually won the upper hand. By the time of Azariah del Rossi it was so firmly es­ tablished that even he had to ad­ mit that any criticism against the system was purely academical, for the “custom of Israel is law.” TTNFORTUNATELY, we cannot here follow in detail the in­ teresting calculations which form the basis of the system, and the manifold problems connected with the subject. The duration of the principal periods in our history, as established in our system of chronology, is as follows:

2239 years Patriarchal period 210 99 Sojourn in Egypt 40 99 Desert wanderings 440 99 Early years in Canaan Duration of 1st Temple 410 99 Babylonian Exile 70 99 Duration of 2nd Temple 420 99 Total 3829 ” :

The year of the destruction of the Second Temple was 3830 of thé Era of Creation, corresponding to 381 of the Seleucid Era or to 70 C.E. From then on the years were regularly counted, for which Jewish LIFE

to the contrary. Other religions, such as Christianity and Islam, reckon their years from an event of particular importance in their sacred history. Our era goes back to the creation of the world and the appearance of Adam—the fath­ er of all mankind.

there is sufficient evidence through comparative data. In this way the March of the Millennia was tracked down to our own day. We Jews have often been ac­ cused of a narrow and parochial outlook. Our system of chronology is clear and unmistakable evidence

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Renewal

37

• Our expert Israel, correspondent views current international, political and economic problems of the Jewish state.

JE R U SA L E M :

T H E FOREIGN AFFAIRS de* bate in the Israeli Knesseth may not have silenced the critics but it has cleared the air. For the people of Israel, at least, it closes one phase in the battle for Jeru­ salem. Foreign Minister Moshe Sharett’s lengthy apologia for the defeat at Lake Success was defi­ nitely not satisfying. But in view of the overwhelming support the internationalization r e s o l u t i o n mustered, it is an arguable point whether other tactics might have secured other and better results. And there are some who wonder whether the resolution will not prove a blessing in disguise. The immediate reaction in Israel to reports of the voting in the As­ sembly was one of consternation. Nothing published here indicated in any way the possibility of such a sequel. The protest meetings, the impressive vow, “If I forget thee, 0 Jerusalem,” taken by fifteen thousand people at Mount Herzl, constituted a true reflection of the determination not to allow the City to be severed from the body of the State. There was even some foolish talk of going underground and a recrudescence of terrorism. 38

Perhaps the uncertainty of the ordinary citizen as to the next step, despite the unanimity regarding the direction it should take, must be ascribed to our immaturity in assessing international affairs and their impact upon this country. Sovereignty is still too much of a novelty. There are those with an almost superstitious faith in the power of statehood, who are con­ vinced that nothing said or done beyond our frontiers can affect us if we do not wish it ; and there are others with a fear that borders on the pathological — definitely a Jewish LIFE

tural death, because of the impos­ sibility of putting them into prac­ tice. There was no reason to fear any other outcome in the present case. And in any case Jewish Jeru­ salem was a fact. The Government could therefore allow itself to watch developments before taking any decisive action. The Government, h o w e v e r , thought differently. It decided to ■FHAT ISRAEL must be firm in act and at once. It is highly signi­ * its opposition to any scheme ficant that once the decision was to diminish its sovereignty in Jer­ taken the entire country, with the usalem was the attitude of the en­ exception of the Communists, ral­ tire country. The policy to be pur­ lied to its support. What criticism sued, however, was the subject of was voiced was that the Foreign a controversy that cut across nor­ Ministry had allowed its policy to mal political and sectional distinc­ be dictated by external circum­ tions. (The restraint with which stances, or that the Government the issue was discussed^not the did not go far enough and should outcome of any censorship or Gov­ proclaim all Jerusalem, including ernment order, but of a sense of the Old City, held by the Anglodiscipline placing national above Arab Legion, the State Capital. Some concession was neverthe­ partisan interests ■•was a reflec­ tion of the feeling of responsibility less made to the “moderates.” “Jer­ that unites all sections of the usalem,” the Prime Minister de­ clared, “has never ceased to be Is­ Yishuv in times of crisis.) “Haaretz,” the daily organ of the rael's capital,” Tel Aviv had been liberal middle-class, was probably chosen as a temporary seat purely the mouthpiece of a large body of because of lack of facilities in Jer­ prudent and well-informed opinion, usalem. The process of transfer­ when it advised the Government ring certain Ministries and Depart­ against any hasty action of a ments of the Administration com­ demonstrative character, w h i c h menced some months ago would be could be construed as deliberately continued at an accelerated pace, flouting the authority of UNO, if in view of the availability of ac­ only out of respect for that body commodation at present. in whose power and prestige Is­ rael has a peculiar interest. On p iV E DAYS after the UNO decithree previous occasions, the paper A sion, on December 14th, the pointed out, similar resolutions had Prime Minister's office was in­ been taken, on November 29th, stalled in the new wing of the Jew­ 1947, May, 1948 and December, ish Agency Building. On 26th Dec­ 1948. All, however, had died a na- ember, immediately after its Chan-

hangover from the Mandatory pe­ riod when public opinion was so important a factor in our struggle for independence — of any action that may alienate the outside world, and who regarded the resol­ ution as the expression of the com­ mon will of 58 United Nations, ac­ cording to the accepted precepts of a majority vote.

February, 1950

39

ukah recess, the Knesseth reas­ sembled in Jerusalem. The situation, fortunately, was not without an element of .comic relief — provided by the Commu­ nists. With one eye on the Israeli electorate and the other on Moscow, the Party and its organ Kol Haam, had consistently, until some weeks ago, denounced internationaliza­ tion as a British imperialist plot to regain its position in Palestine, un­ der cover of the United Nations. The solid vote of the Eastern Bloc for internationalization made it a little uncomfortable. The leaders of the Party met in Conference. After all they had no alternative and they decided to confess their sins in public. The Central Committee had made an “opportunistic mistake,” they retracted when it had failed to appreciate that rejection of part of the November 29th, 1947 United Nations Partition Plan, implied re­ jection of the whole. The interna­ tionalization of Jerusalem would check imperialistic designs and Is­

rael* must view the whole problem in a broader perspective. The reaction that set in so soon afterwards among the supporters of the scheme was perhaps only to be expected when they examined their collaborators and particularly their motives. The views of “The Tablet,” of­ ficial organ of British Catholicism, are highly revealing in this respect. Israel was interested, the paper claimed,; in a resolution incapable of realization. For this reason it had withheld support from the moderate Swedish-Dutch proposal. Because of its very impracticability the present resolution lent a sem­ blance of justification to Israel conversions of the Holy City into its Capital. Whether or not “The Tablet” is justified is ascribing such Machi­ avellian perspicacity to the untried diplomats of Israel is open to ques­ tion; but it opens a train of thought that it is interesting to develop. Coming from an official

Sand dunes to Settlement—birth of a new colony in the Negev,

An invariable feature of the dedication of religious settlements in Israel is the joyous bringing in of a Sefer Torah. (Courtesy League for Religious Labor in Israel.)’

Catholic organ it is instructive, for the resolution was framed in ac­ cordance with the published wishes of the Vatican and the vote was hailed as a Catholic victory. It may also be regarded as an indication of the misgivings already enter­ tained as to the wisdom of the move. Similar symptoms are al­ ready apparent in the Trusteeship Council. The article does neverthe­ less contain a germ of objective reasoning. JSRAELI hesitancy over the ques­ tion of Jerusalem, a feature of our foreign policy since the pro­ clamation of statehood, has been laid at the door of the “moderates” in the Foreign Ministry and the

inner councils of the Government. It should not be forgotten that not very long ago influential Jewish circles supported internationaliza­ tion as the least of possible evils. Under such circumstances the pro­ clamation of the City as Capitol may have been deferred intermin­ ably. Jerusalem is not a comfort­ able city. It has suffered most from enemy action, it is less acces­ sible than Tel-Aviv, it cannot af­ ford suitable accommodation, the transfer of the Knesseth and the Government involves considerable real hardship for our legislators and officials. And while it would be unfair to ascribe postponement of a decision to purely subjective considerations there is no doubt

that these created an atmosphere favorable for it. The decision to transfer Mini­ stries and Departments of Govern­ ment to Jerusalem, taken many months ago, has been implemented at a very tardy pace. There is no reason to believe that, failing the UNO resolution, the pace would have been accelerated. Indeed the practical difficulties of the transfer must be appreci­ ated. It is true large buildings for­ merly occupied by the Mandatory Administration have been . ear­ marked for the Israeli Government offices. Moreover extensive quar­ ters occupied by the Arabs were evacuated during the hostilities. These, however, have been taken over by new immigrants and resi­ dents displaced from their homes. Available buildings are not adequ­ ate and there is no prospect what­ ever of concentrating Government offices in a single area as was the case in the Kirya—an important factor in ensuring the smooth run­ ning of interrelated Departments of the Administration. The Knesseth is housed tempor­ arily in the not very commodious Hall of the Jewish Agency, which previously accommodated a large number of Agency offices. The des­ perate efforts made by the Com­ mission appointed for the purpose have not succeeded in revealing any suitable alternative. The city’s cinemas have been inspected but the cost of converting them into the temporary premises of the Knesseth have proved prohibitive. And where the Knesseth offices, 42

committee-rooms and other ad­ juncts of Parliamentary life are^ to be situated, should such a sugges­ tion nevertheless be accepted, is a mystery. TN SECURING accommodation for * its offices the Government has had to adopt methods which have bitter associations with the last stages of the Mandatory regime. Tenants of a number of buildings required by the administration have already been served with evic­ tion orders. Buildings in Ben-Yehuda Street damaged by British terrorist action in February, 1948, whose reconstruction is now being completed, have been requisitioned and guards posted to prevent for­ mer occupants from returning. Only those acquainted with the miserable odyssey of these war-vic­ tims, throughout the past two years, and the severity of the hous­ ing shortage in Jerusalem, can ap­ preciate the tragedy of the situa­ tion. Unless large school housing proj­ ects are put in hand immediately there is no hope whatever of any reasonable solution to the problem of accommodating the thousands of Israeli public servants who must take up residence in Jerusalem. A temporary arrangement Y is been reached, unsatisfactory from every point of view, only ex u>e 1 by the lack of any other alternative, to accommodate officials in hotels and elsewhere at Government expense throughout the week and to trans­ port them back to their homes and families in Tel-Aviv for the week­ end. Jewish LIFE

Small wonder then that the pace of removal to Jerusalem is being slowed down in recent weeks, though the list of Ministries and Departments, already wholly or mainly transferred makes impres­ sive reading. The Ministries now in Jerusalem include Supply and Rationing, Education and Culture, Social Welfare, War Sufferers and Religious Affairs, Health, as well as the Prime Minister’s Office. Major Departments in the City in­ clude the Bureau of Statistics, sev­ eral Divisions of the Ministry of Justice, the Land Registry Office, Departments of the Ministry of Agriculture, Departments of Posts, Telegraphs and Telephones of the Ministry of Communications, and the Office of the Custodian of Enemy Property. The seat of the Supreme Court has been in Jeru­ salem for the past year. Other Min­ istries scheduled to be transferred soon are Immigration, Labor and Interior. Owing to its close relations with foreign embassies and representa­ tives it is expected that the For­ eign Ministry will be the last to leave the Kirya. The two other ma­ jor Ministries for which so far no transfer arrangements have been made are those of Finance and De­ fense. g U T THOUGH the spirit is wil­ ling the flesh is weak. Because of the inconvenience caused to members of the Knesseth and of­ ficials there are already signs that the efficiency of the legislature and the administration will be af­ fected. A sub-committee appointed February, 1950

to examine the workings of the Knesseth under the new conditions has suggested that henceforth the latter hold its debates only two days a week instead of three. De­ spite the large amount of legisla­ tive work done in Israel in Com­ mittee—in this respect the Israeli parliamentary system differs from those of Britain and the United States—it is difficult to see how the Knesseth will cope with the heavy backlog of legislation that has already accumulated. The Is­ raeli press has already voiced its apprehensions that the crowding of the debates into two days a week will not enable the mature consid­ eration necessary for legislative work. The current optimism regarding the impact of these new develop­ ments upon the development of the City seems to be exaggerated. Transfer “of the Administration will, of course, inject new life into the sluggish bloodstream of the city. Probably two thousand of­ ficials with their families will take up residence here — an important accession of strength. The hotel business, which has suffered from depression since the outbreak of the War, will benefit from the traf­ fic of persons, with business to conclude with the Government. Printing may’ be stimulated to some extent, but the hopes of rapid expansion after the fashion of TelAviv and Haifa have little sub­ stance. Building will be given a new lease of life. The wave of new con­ struction that is a feature of the cities of the coastal plain has so 43

far passed Jerusalem by. No hous­ ing projects nor even Immigrant Camps have been built in its vici­ nity. The few thousands of new­ com er—an insignificant backwash of the mighty stream of three hun­ dred and fifty thousand new immi­ grants—have been housed in aban­ doned Arab suburbs and villages. With the exception of the new wing of the Jewish Agency — hardly a major project—and the reconstruc­ tion of damaged buildings in Ben Yehuda Street, all building, both public and private, has been at a stand-still. The essential pre-condition for a building boom exists. The de­ mand for housing is growing from day to day. The main obstruction hitherto has been political uncer­ tainty regarding the fate of the City. Private capital, always cau­ tious, has not been prepared to in­ vest as long as the future remained cloudy. Implementation of the Gov­ ernment’s decision with despatch and resolution will provide a pow­ erful stimulus. TT IS of interest to examine the 4 implications of the UNO resol­ ution and the Israeli reaction with­ in the context of the Middle East. The debates in the Assembly proved once more that the funda­ mental dissension between the con­ tending Arab dynasties vitiates any momentary unity forged by a common enmity. Of all the Arab states, only Lebanon, whose Chris­ tian Maronite majority accepts the tutelage of Rome, can claim to have supported the resolution for non­ political motives. And even its al44

Olim debarking at Haifa (Courtesy U.P.A.)

truism is suspect when it is re­ called that upon three previous oc­ casions it opposed the internation­ alization of the City tenaciously. Egypt, Syria, Saudia, Yemen and Iraq were united solely by their implacable hatred of Israel — a negative factor, but one with which Israel must reckon seriously—and the fact that none of them has any direct interest in the Holy City. The only Arab State whose inter­ ests are touched by the resolution, Transjordan, was forced into an incongruous alliance with Israel. King Abdullah, with his character­ istically Arab flair for bombast, has already declared his readiness to die for the Holy City. In view of the fact that almost all rec­ ognized Holy Places are concen­ trated in the Old City and in Beth­ lehem (which, of course, is also in­ cluded in the proposed Statute of Internationalization), it is signifi­ cant that Abdullah has indicated no willingness to make concessions, Jewish LIFE

even to restrict UNO control to the ploit the present imbroglio in Sy­ ria to further his imperial ambi­ Holy Places. Abdullah’s position is not strong. tions underline his weakness. And He has to contend with consider­ in Iraq, ruled by his grandnephew, able opposition to his unlimited he is not regarded by the present autocracy in Transjordan. In that clique in power too favorably. section of Palestine under Arab rule he maintains himself only by T ITTLE WONDER then that im­ mediately after the UN resolu­ rigorous police measures, censor­ ship and concentration camps in tion the British press bannerthe desert. His Christian subjects headlined the possibilities of an are in favor of internationaliza­ early compact between Israel and tion. They form a considerable Transjordan over Jerusalem. It minority, whose importance is en­ may be unfair to suspect the Brit­ hanced by their literacy and the ish of foreknowledge of the prob­ fact that they make up the greater able course of events in Syria—it part of the articulate population. was just prior to the most recent They can hope to gain important coup in that country—but they are material advantages from interna­ sufficiently aware of the frailty of tionalization, and, conscious of the their protege to urge the advan­ powerful forces abroad upon which tages of such a step. For one thing is certain. Any they can rely, are inclined to say so. Abdullah’s own desire to con­ compromise solution must strike solidate whatever gains the ter­ first and foremost at Transjordan. mination of the Mandate has The new plan put forward by M. brought him by coming to terms Roger Garreau, French President with the Jews, is strongly opposed of the Trusteeship Council, seems by the open or disguised agents of to aim at control of most of the the ex-Mufti. The necessity to Old City, with the exception of the maintain all his troops (insofar as Dome of the Rock area. Abdul­ they obey his and not General lah’s hold over the City would be Glubb’s orders)« in Palestine and reduced to a fiction, but more im­ his inability to use them to ex­ portant, the neutralization of the New apartment house projects# such as the one shown# are being rushed to completion in the cities of Israel in a race to keep pace with the tremendous need for housing units (Courtesy U.P.A.)

At the new Torah V'Avodeeh settlement of Kfar Darom, a South African chalutz notes proudly that the wall diagram lists his native land among the many from which the mem­ bers of the Kibbutz hail. Named after a Negev settle­ ment, destroyed by the Arabs after heroic resistance, Kfar Darom includes a large con­ tingent of Americans. (Courtesy League for Religious Labor in Israel.)

entire Jerusalem district, would, from a military point of view, cut his Palestinian territory in two. For Israel, too, the plan is un­ palatable and it has been described by the Foreign Minister as “noth­ ing more than a lesser geographi­ cal version of the General Assem­ bly’s internationalization propo­ sal”, and still retaining many of the objectionable features of its progenitor. Certainly Israel will not agree to granting churches and hospices recognition as Holy Places — the term was clearly defined and a list of Holy Places drawn up in a firman published by the Sultan of Turkey in 1853 — nor to the inclu­ sion of Mount Scopus in the inter­ national area. For the Jews a complicated situ46

ation is emerging in which they may be forced to reject a series of compromises that, on the face of it, appear reasonable. Israel can af­ ford to antagonize UN only if no other alternative is possible and the issue at stake strikes at the very heart of its interests. Wheth­ er because of its policy of strict neutrality — to use Mr. Sharett’s term “non-identification” — in the East-West controversy, or for some other reason, Israel finds itself somewhat isolated. USA sympathy is erratic; Soviet Russia is not unnaturally judged by its refusal to use its good offices to secure the right of emigration to Israel of Hungarian and Roumanian Jewry, and the attacks on this country in the Russian press; France is em­ broiled in the toils of its tortuous Levantine diplomacy, while BritJewish LIFE

ain, never a friend, is at odds with us over financial questions. The precedent of South Africa’s and the Colonial Powers’ scant res­ pect for the Trusteeship Council is poor comfort indeed. Israel may have to face the possibility of a

special session of the Assembly to reconsider the Jerusalem situation. But the crux of the problem has shifted. The fate of the City has been decided. Israel’s task is to reconcile the United Nations to the fact.

THE DIVINE PRESENCE The Divine Presence rests upon man neither through gloom, nor through sloth, nor through frivolity, nor through levity, nor through gossip and idle chatter, save through the experience of joy that copies with the performance of a Mitzvah (a divine commandment). —Sabbath, 30b.

LOOK AT BOTH SIDES One night I looked at the piece of goods on which my grandmother was working and said, "Why, Granny, that is all full of mixed up stitches and knots. It isn't pretty at all." Then Granny turned the cloth over. There was stitched a beautiful basket of flowers of all colors. "Why, Granny, that's beautiful!" I gasped. Granny pat­ ted my head. "Sonny," she said, "this scarf is like many things in life. It has a right side and a wrong side—a good side and a bad side. You saw the bad side first. Always look at both sides, my child, before you decide." —Norman T. Zink.

February, 1950

47

EUTHANASIA u

o m

d

By DAVID I. MACHT TN DISCUSSING the question of Euthanasia and “Mercy-Killing” — a question whose answer must be self-evident to any rational mind — one should note the differ­ ence between these two terms. By mercy-killing, I understand a deli­ berate curtailment or “murder” of human life ostensibly prompted by what the perpetrator believes to be humanitarian motives. By euthan­ asia, I understand a rendering less painful and more comfortable, but not hastening, of the onset of death, by various medical means. As a religious man, I know that it is contrary to the tenets and philosophies of all civilized religions to hasten the dissolution of life in any way and under any circum­ stances. We know no more about the riddle of life at the present time, than did our ancestors hun­ dreds of years ago, and in my opinion the dictum of the sage Rab­ bi Eleazar ha-Kappar holds as good now as it did in his time: A member of many scientific societies, Dr. Macht is active in numerous phases of medi­ cal and scientific research. Besides profession­ al and academic degrees, he holds also the degree of Doctor of'H ebrew Literature (Ye3hiva College).

48

“Let not thy nature persuade thee that the underworld will be a refuge for thee. For not of thy will wast thou formed and not of thy will dost thou die, and not of thy will art thou to give just account and reckoning before the King of the kings, the Holy One, Blessed be He.” (Pirkey Avoth, 4:29)

As an experimental biologist en­ gaged for forty years in experi­ mental research, especially in the fields of medicine, it is my firm conviction based on factual experi­ ences and experimentation, that “so long as there is life there is always hope” to prolong and some­ times even to save the life of all creatures, including the human be­ ing. Natural miracles have always been patent to the discerning eye of scientific observers, and such “miracles” are at the present time more numerous than ever. The lay­ man today reads and hears of the wonderful cures performed by sulfa drugs; the even more amaz­ ing results of treatment by the new antibiotics, Penicillin, Strept­ omycin, Neomycin, Auremycin and Chloromycetin; and the unbeliev­ able yet real effects being now Jewish LIFE

produced by the new steroids, com­ pounds “A” and “E,” sometimes known as ACTH and Cortisone. A new vitamin,, BI2, is now employed for curing pernicious anemia. The marvelous therapeutic achieve­ ments and even saving of life by the application of modern radiological tools such as X-rays of vari­ ous wave lengths and Radium emanations, are probably also fam­ iliar to the layman. What the un­ doubtedly beneficient possibilities may be from the applications of our more thorough'study of atomic eñergy for peaceful purposes, can hardly be estimated at this early stage of our scientific knowledge concerning that subject. I have no doubt that in time, and probably in the near future, ways will be dis­ covered through experimental re­ search of eradicating tuberculosis and controlling cancer. How, there­ fore, can a respectable practitioner of medicine, or even an eminent medical consultant, dare to control arbitrarily the span of a human life entrusted to his care? 71 S A physiologist of many years experience, I consider the in­ jection of air into the veins of a patient in order to relieve suffer­ ing by hastening a lethal exitus, a sign of obtuseness as well as ignor­ ance on the part of the physician. Such a practice is suggestive of a Nazi type of mind, for we know that the Nazis practiced injections of air as well as poisons and germs into their helpless victims, human guinea pigs. Every physiologist, of course, knows that injection of air into the blood vessels is a very unFebruary, 1950

certain method of killing an ani­ mal, because very often even large quantities of air thus injected in­ to a vein will not produce death, while occasionally a couple of cubic centimeters accidentally injected, will produce an unexpected exitus. As a pharmacologist and toxicol­ ogist, I have experimented on every sort of an animal to determine the therapeutic or beneficent proper­ ties of drugs on the one hand, and their dangerous properties on the other. Such experiments when per­ formed on lower animals are car­ ried out with great care not to in­ flict pain or suffering. This is achieved by the use of anesthetics and pain-relieving drugs. When a drug has been found of very prom­ ising value for the treatment of hu­ man ailments, I would not hesitate, and have not hesitated, to test it first on myself before trying it very cautiously on another human being. By what right has a practi­ tioner of medicine to inject air into a patient’s vein? Has he ever tried it on himself? As a pharmacologist, furthermore* I know that in this latest era of experimental pharma­ cology and therapeutics, we have at our disposal many new and use­ ful medicinal agents which can be efficiently employed for relieving suffering and assuaging pain with­ out hastening death. Therefore, as a. physician ac­ quainted both with the funda­ mental medical sciences and clini­ cal practice, I would, when con­ fronted with a similar situation as that which has been recently broad-, cast by the press and radio, proceed according to the ancient and ever49

true code of medical ethics and do my utmost to prolong the life of my patient, and at the same time, relieve his or her sufferings very effectively by the employment of various narcotics, analgesics, non­ n a rc o tie pain-relievers such as Cobra-venom, Demerol, etc. OTHER fact should be stated in the present connec­ tion. It is the unfortunate imita­ tion, or shall I call it mimicry, of w eak-m inded individuals w hich leads them to employ similar methods of destroying life, either for homicidal or suicidal purposes. We have seen examples of such un­ fortunate fads following the sui­ cide of a banker in the South, who

swallowed bichloride of mercury some years ago. Similarly, once upon a time, there was a wave of carbolic acid suicides, and in Rus­ sia years ago the swallowing of glacial acetic acid became frequ­ ently resorted to by those bent on self-destruction. It would be very tragic if the current sensational discussion of one doctor’s fool­ hardy behavior would lead to the promiscuous employment of airembolism for ending human life. Finally, as a scientist, I firmly believe as do many other scientists, of very much greater eminence and fame than my humble self, that it is high time, now, in the age of the Atom, to devote more attention to Adam; in other words, to the humanities. Only by combining science with the humanities and religion can civilization be saved from crumbling. This, of course, to us T o r a h -1 o y a l Jews, i^ the foundation of our outlook on life which is enunciated by the Shema, which proclaims, in effect: - ‘Hear, 0 Israel, the G-d of spiri­ tual Laws and the G-d of nature is one G-d: and thou shalt love, etc.” Only when we recognize the full significance of this injunction will we be in a position to promote brotherly love, be it between indi­ viduals, be it between families, or be it between racial groups and nations.

The Holy One, blessed be He, does not smite Israel unless He has already created for them a healing before­ hand. —Megillah, 13b.

50

Jewish LIFE

By AVRAHAM ABEND AVID My parents died when I was young; An uncle brought me up to be his own. In Shushan yet we spoke the Hebrew tongue, And were happy, though we lived alone. When Achashverosh sought another queen I had no thought for such renown. It seemed to be the figment of a dream That I, Hadassah, wore the royal crown. My Lord the King was kind to me, if stern. I never ate his meat, nor drank his wine. Who envies me? My heart did ever yearn For all the simple ways which once were mine. I knew that Haman wished our doom, That Zerash hated me in stealth, What profit was the splendor of my room? What pleasure could I take in all my wealth? Shalt thou alone escape? My uncle cried. I pardoned the reproach. I had not earned, And fasted, prayed and schemed: I risked, I tried. Unasked, I sought the king, and was not spurned. They fought, the Jews, against their foes, and won. To note their thanks, they make a yearly feast. But she, by whose hand all this was done, Not most the triumph savors, but the least. And why? Althou' all Satraps bow to me, From Egypt to the Himalayan heights, I'd give the gold of Opher to be free, A Jewish wife, and bless the Sabbath lights. February, 1950

51

TT HAPPENED a b o u t two d e c a d e s a g o n e a r R a n a a n a —in Eretz Israel; a n d w as w itn essed b y a n A m erican Jew visiting th e new ly e stab lish ed colony. An extension sp u r of the R utenberg Electric Service w a s b e in g constructed b y a crew of you n g Jew ish p io n eers w ho seem ed to know very little a b o u t their job a n d p o sse sse d b u t few tools w ith w hich to do it. Their equipm en t consisted, in the m ain, of zest, zeal a n d a n u n ­ q u en c h a b le sen se of u rgency, coupled w ith a spirit of dedication. Som ehow they got to the p o in t w h en it w a s n e c e ssa ry to ra ise the pow er tow er to' its final p erp e n d ic u la r position, p re p a ra to ry to bolting it perm an en tly to h u g e steel clam ps: cem en ted into the ground. W hile a p a rt of the crew w a s otherw ise a n d elsew h ere em ployed, others p ut h an d s to the task a n d stra in e d a n d s w e a te d S tg no avail. It w a s then th at th e forem an b lew a shrill b la s t ori his w histle sum m oning the others w ho cam e on the double. W hen all w ere a sse m b le d a n d re a d y , he exclaim ed: "Yachad chaverim, yachad!"—a n d after se v e ra l such a d ­ m onitions the task w a s successfully com pleted. : | • 1 | ? f • I f

: s

|

l | f

52

The sam e sort of task confronts orthodox Jew ry in A m erica. W e w ho proclaim the su p rem acy of Torah Judaism h a v e p erm itted other elem ents—num erically insignificant a n d H deologicctlly illegitim ate—to g a in u n w a rra n te d a sc e n d a n c y in the A m erican Jew ish Com m unity beca u se heretofore w e h av e d isco u n ted the v alu e of intensive o rg an ization. It is a tragic com m entary on our ow n lack of solidarity to w itness occasion after occasion in w hich secularist, religiously indifferent-® a n d ev en hostile—groups a n d in d iv id u als so und off w ith pom pous b u t u su rp ed authority on the m ost b a sic topics a n d problem s th a t concern the Jew ish scen e in A m erica. rP W O THINGS w e m ust do if. w e a re to b e effective in our stru g g le * a g a in s t the erection in A m erica of a m onolithic Jew ish so cial strudy ture anch o red eith er in religious indifferentism or purposeful antireligious secularism .

Jewish LIFE

H W e m ust w eld o urselves into a potent, hom ogenous a n d truly rep resen tativ e instrum ent f6 r intensive orthodox action! Let us turn once a g a in to M edinath Israel for a ca se in point. W hatever, trium phs the religious front h a s b e e n enjoying a g a in s t the secu larist elem ents, com e as a resu lt of the fusion of the four m ajor religious elem ents w hich until recently h a v e b e e n functioning sep arately . That is w hy it is of the utm ost im portance for orthodox sy n a g o g u e s - to join forthw ith the ran k s of those w ho form the Union of Orthodox 5 .Jewish C ongreg atio n s of A m erica. W e m ust becom e form idable in inner consolidation if w e a re to lab o r effectively a g a in s t the a d v o cates of all . ' m an n er of facilitated Judaism s. 2. A bove ally how ever, w e m ust b e a r in m ind th at w e a re e n g a g e d in a milchemeth mitzvah, in ^a contest for G -d a n d His Torah; th at w e f ;-seek not dom inance for fatuous re a so n s a n d sordid m otives, b u t strive only to elicit public a n d official a c c e p ta n c e of those sta n d a rd s w hich a re in d icated b y leg itim ate Jew ish authority a s the in ex tin g u ish ab le b e a c o n P li g h ts for Jew ish living. W e seek o rganization not a s a n e n d in itself b u t as a m ean s to p e rp e tu a te o urselves a s creative a n d distinctly id en ti­ fiable Jews. . At a press conference som e time a g o G o ld a M eyerspn w as a sk e d to describ e the secret w e a p o n w hich the Israelis u se d so effectively in the stru g g le a g a in s t the A rab invaders. Her rep ly w as: "O ur secret w eap o n is the G-d of Israel." It is this w e m ust, b e a r in mind, then: that w ithout effective a n d all-em bracing fusion w e a re helpless, in the face of a d eterm ined a n d articu late minority, in our efforts to in itiate A m erican Je w ry into the secrets of the Jew ish w ea p o n for survival, p reserv atio n a n d Jewish eternity. It is the duty of R abbis a n d la y le a d e rs of orthodox sy n a g o g u e s to brin g their co n g reg atio n s into UOJC m em bership!

—Barnet Hirsch February, 1950

53

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54

Jewish LIFE

Books in Review MORRIS RAPHAEL COHEN'S AUTOBIOGRAPHY B y G IL B E R T K L A P E R M A N

A DREAMER’S JOURNEY. The Autobiography of Morris Raphael Cohen. 318 pp. Boston: The Beacon Press. 1949. JT IS always encouraging to learn that the exceptional individual is cast in the common mould and shares in the sensibilities and feelings of his fellows. Thus the great man, while standing “head and shoulders” above his neighbors nevertheless has his feet rooted in their midst. And g r e a t accomplishments are the dreams of many materialized in the lives of the few. Morris Raphael Cohen’s life story is the moving, human and revealing account of just how such dreams of scholarship, public service and selffulfillment were converted from mere intangible ideas abounding in the in­ tellectual realm into the actual reali­ ties. In this sense his life was truly a “Dreamer’s Journey”. But it is also the story of countless immigrants like him who carved out great and influential careers despite the handicap of the numerous diffi­ culties of orientation in a new land. If Cohen had become a powerful mag­ nate holding a position in the finan­ cial world comparable to that enjoyed by him in the academic world, his life The reviewer is the Rabbi of Cong. Brith Sholom, Charleston, S.C. He is a frequent contributor to Anglo-Jewish periodicals.

February, 1950

might well have been characterized as another “rags to riches” saga. Yet the formal intellectual opportunities available to him in his native Russia were as meager and threadbare a foundation for his later achievements as his newsboy experience on the East Side might have been for subsequent great wealth. It is also the story of the many Jews who were driven by the crush­ ing oppression of persecution, the overpowering need for security or their love for freedom to leave their scanty possessions, give up their fru­ gal homes and seek happiness in America. If young enough when they came to this country, they translated their tradition of “talmud torah” into the ardent study of secular subjects. If not, they consecrated their lives to the hope that their children might study. This universal legacy of the Jewish people—the devotion to dis­ interested study—was the dominant theme in Cohen’s life and perhaps his outstanding Jewish “observance”. For in common with many other Jewish immigrants, on leaving the place of his birth he also left behind the prac­ tices and traditions of his fathers. pROFESSOR COHEN carried the Jewish concept of devotion to scholarship to its broadest applica­ tion. For him it meant “Lilmod Ulelamed”, to study and to teach too. He bequeathed his understand­ ing of philosophy—“simply stubborn thinking about problems in all fields 55

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56

Jewish LIFE

of life's endeavor" — to over 15,000 students and through them to count­ less thousands of others. While this autobiography deals with Cohen's formulation of a per­ sonal philosophy and the many and varied experiences of the rich and full years of his later life, by far the most interesting aspect of it is the emergence of his Jewish per­ sonality. Here again we find a sim­ ilarity to his many immigrant brethren who typified the too wellknown paradox of the richly-en­ dowed youth turned non-observant and even antagonistic to his religi­ ous heritage. In Cohen's case the divergence is even more marked because of his warm and tender allusions to the Jewish home and Jewish life of the “old country". He constantly refers to the events of his youth — the picture of his mother and her ‘Tz’enah-U'renah," the institution of thè “shadchan", the “cheder" and other fixtures of Jewish life in Eur­ ope—with sincere and evident nos­ talgia and yearning. He shows un­ derstanding of Jewish life, treating the development and effects of the Haskalah and “the generation which cut its roots in the old home and crossed the ocean into a strange land without any resources other than their own Unconquerable forti­ tude" with sympathy and genuine affection. As one who had struggled against great hardships and poverty in his youth and the lifelong ill health which resulted from it, he was well aware of the forces that fashioned the life of the new arrival and he was filled with love and admiration for February, 1950

those who had seized a perverse des­ tiny by the throat and literally wrest­ ed new opportunities for living out of it. OKING back over Cohen's life with him, one senses in his narra­ tive a deep piety and longing that al­ most approaches a religious quest. The reader is led to anticipate some consistent extension of these subjec­ tive experiences. At any moment we expect him to thunder: “These mem­ ories and traditions must never be forgotten for they are our lives and the length of our days". And yet, somehow, Cohen never seemed to get beyond the stage of the potential in­ sofar as Jewish affiliation is concern­ ed. In his later life we never find a single reference to a synagogue, a religious service, a Jewish holiday or any similar evidence of active identi­ fication with Jewish practice. The emotional dynamics never quite seem to reach the stage of intellectual articularization in increased action or participation—-a victory no doubt for the rational and objective techniques of philosophy but a sad loss to a peo­ ple that sorely needed the encourage­ ment and moral strength of a tower­ ing figure like that of Morris Raphael Cohen. Thus the pleasant air of nostalgia that gives a decisive and appealing flavor to the first part of the book that deals with Cohen’s youth, his parents, and Jewish life in Europe is from the Jewish point of view more disappointing than satisfying by vir­ tue of it being a delicious appetizer promising more than later appears. Nevertheless, the rest of the book is 57

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BAR MITZVAH FOR BOYHOOD, YOUTH AND MANHOOD This recognized classic provides a p ractical, lucid sum m ary of b a sic inform a­ tion on living the Jewish life—gives profuse, fascin atin g b ack g ro u n d m aterial! Direct a n d com prehensive, it is w ritten to interest a n d impress the y o u n g A m eri­ can, a s w ell a s to serve a s a p ractical handbook.

89 pages, smart and serviceable cloth binding, gold stamped. M any th o u san d s of copies h a v e b e e n sold a t the sta n d a rd price of 85c each. For the benefit of our congreg atio n s, a n d to a ssu re them a n a d e q u a te su p p ly so th at every one of your b o y s m a y b e p re se n te d w ith a copy, w e h a v e a rra n g e d a n ex trao rd in ary b u y in quantity purchases only:

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Publications Department Union of Orthodox Jewish Congregations of America P lease se n d .... ............... .....copies of BARMITZVAH FOR BOYHOOD YOUTH AND MANHOOD b y Dr. H. P ere ira M endes a t the sp ecial ra te offered in Jew ish LIFE. C heck for

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Jewish LIFE

intellectually stimulating and reward­ ing. Furthermore, in his later years Professor Cohen did turn to greater interest in the problems of his peo­ ple and served diligently and devoted­ ly in their behalf on various research committees and boards. On the whole the book is worth while reading as a guide to the life

of an admirable spirit and profound thinker who was also symbolic of an entire Jewish era in transition. It is a glimpse into the quest for truth, values, knowledge and self knowledge of an intrepid and impressive way­ farer who through his Journey “saw life steadily and saw it whole.”

PURIM TABLE D'HOTE B y M O L L IE K O L A T C H

THE P U R I M ANTHOLOGY, by Philip Goodman. The Jewish Publi­ cation,, Society of America, Phila­ delphia, 1949. XXXI & 525 pages. $4.00.

lection of Purim curiosities and data. It commences with an essay on the Origin of Purim, prepared for the Anthology by Solomon Grayzel, in which the reader is given a scholarly account of the controversial opinions A MIDRASH on Proverbs tells us: regarding the historical origin of “Should all other festivals cease Purim. A section of the book entitled to be observed, the days of Purim “Special Purims,” and “Purim in will never be annulled.” This minor Many Lands,” describes how various holiday in the Jewish calendar has events came to b£ commemorated by been observed for centuries in Jewish Jewish communities because of their life with a special delight and a rol­ Purim-like character of a wondrous licking joy reserved for no other holi­ redemption from destruction; and the day. History has lent a unique authen­ unique observance of the holiday in ticity to the Purim story, making its various countries, ranging from Ben­ lesson of Jewish survival vivid to ghazi, North Africa to a small Lithu­ every generation of Jews in every anian town. Especially outstanding in land and clime. Perhaps, therefore, this group is a spirited account of more than any other holiday, Purim the Purim celebration in Tel Aviv, has developed a legacy of curious written for the Anthology by Morti­ tales and of noteworthy and interest­ mer J. Cohen. ing observances. The Anthology continues, with ab­ The P u r i m Anthology, expertly sorbing thoroughness, to describe: compiled by Philip Goodman, offers a Purim in the Bible|fPurim in Talmud comprehensive and fascinating col- and Midrash, in Jewish Law, in Mod­ ern Prose, in the Short Story, in Mrs. Kolatch is the wife of the Rabbi of Cong. Adath Jeshumn, Newport News, Va„ Poetry, Music and Art. There are and is the Educational Director of the Women’s included, to the delight and edificaBranch of UOJC. February, 1950

59

Your standard of quality • • . for real

60

Jewish LIFE

tion of the reader, Stories for Purim, Poems for Purim, a lengthy and en­ tertaining section entitled “Purim Joy,” and in commemoration of Pur­ im, a description of Purim in the synagogue. The Music Supplement, compiled by A. W. Binder, offers a collection of Purim songs in Hebrew, Yiddish and English, and the liturgi­ cal music for the Scroll of Esther. To the delight of the housewife, there is a chapter on Purim delicacies, giv­ ing the recipes for such favorites as Hamantashen, Kreplach, and Verenikes. For the practical use of Jewish organizations or for interested indi­ viduals, there is abundant material on Purim programming and parties,

covering a wide range of original sug­ gestions. Philip Goodman, author and com­ piler of the Purim Anthology, is Ex­ ecutive Secretary of the Jewish Book Council of America and of the Ameri­ can Jewish Historical Society and past Educational Director of the National Jewish Welfare Board. He has proven himself particularly wellequipped to undertake the compilation of such an anthology, thereby making a notable contribution to Jewish liter­ ature, The Purim Anthology is the third in a series of holiday books pub­ lished by the Jewish Publication So­ ciety of America.

BUBER and BIBLE By LEO JUNG T H E P R O P H E T I C FAITH by appreciation for his impressive em­ phasis: This reviewer finds himself in Sedorim b y R eservation only. hearty disagreement with some of the —1949 When Dr. Buber tells Hasidic tales author’s interpretations and deplores or interprets The Man Of The Good his apparent dependence on a number Name, he renders abiding service. In of German Protestant theologians. the book under review he stands re­ Even where he disagrees with them, vealed both as an imaginative inter­ they seem to form a part of his men­ preter and scholarly researcher as tal climate. As with most of Dr. well as a victim of the to some minds Buber’s works, his sense of reverence curiously attractive scheme of Bible overshadows the imperfections of his outlook and his brilliant insights help criticism. Undoubtedly, prophetic morality, render many a Biblical passage vivid, faith and tradition are the flowering indeed, unforgettable. of the Torah and Dr. Buber deserves

Ü February, 1950

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CHASIDISM IN SILKEN ROBES BySAUL BERNSTEIN HASIDISM by Martin Buber. The Philosophical Library, New York,

no appearance. To borrow a phrase from A. A. Davidson, it is as if it 1948. 208 pp. had not been. True, this volume must be appre­ %%TDECAUSE of its truth and be­ ciated as the distillation of Buber’s cause of the need of the hour, I own Chasidism-saturated mind and carry it (Chasidism) into the world personality, rather than as a detached against its will.” So states the author summation of Chasidism itself. And in a foreword to this extraordinary who shall fail to ascribe genius, per­ book. B u b e r ’ s purpose, and his haps greatness, to an author whose achievement, are not to be disputed. almost every line is profoundly evoca­ A virtuoso performance in the liter­ tive, and whose work has the effect ary sense, “Hasidism” not merely of a symphony. In a sense, perhaps, brings that topic into the range of the ignoring or sublimation of the t h e keenest modern thought but humbler realities of Chasidic living makes it manifest in colors and di­ is a tribute to the author’s surpass­ mensions which are likely to be as ing aspiration toward higher truth. unfamiliar to the Chasid as to the one who meets the world of the 17 0 R A L L his transcendent ap­ Besht and his followers and success­ proach, the author displays keen ors for the first time. psychological insight, particularly Buber’s Chasidism is a world of when tracing the roots of the Chasi­ the most delicate nuances, the most dic movement. His analyses of Shabsubtle shadings of thought, the most bathai Zevi, Jacob Frank and Spino­ daring flights of intellectual mysti­ za, as well as of Israel Besht and cism. Buber penetrates to the heart the Chasidic sages, of the spheres of Chasidism, he charts its inner cur­ in which they flourished, their intel­ rents, he endows the reader with lectual premises and the inheritance breath-taking perspective on its mo­ which they bequeathed, give Jewish tif and vision of life. Everything that history new scope. The abstruse com­ is of the essence of Chasidism is plexities of Kabbalah are brought in­ there—except its human odors and to unprecedentedly lucid focus and mundane substance. Buber’s Chasi­ the process whereby strands of Kab­ dism wears robes of ethereal white; balah, newly directed, became trans­ it is a realm of classic beauty; but formed in the Chasidic mould, is dis­ that aspect of Chasidism which is closed with acute understanding. An bread-and-butter living, that part intellectual achievement, too, is the which is its every-day reality—makes relating of Chasidic thought to that February, 1950

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By RABBI HERBERT S. GOLDSTEIN O v e r more than a decade the popu­ lar comments of Dr. Goldstein on the Books of Moses have delighted many thous­ ands of Jewish worshippers. The five vol­ umes originally published have now been combined in two, Genesis and Exodus in one, and the other three in another. Each contains full English and Hebrew texts of the Pentateuch and the prophetic portions, plus the prayers, and the comments out of Talmud, Midrash, and other commentaries and compilations. The language is simple and popular, and the thoughts true to tra­ dition. Contemporary references abound. As preeminently useful and instructive, this set can be given to Jews of every age. The ideas are authentic, the style easy, and the effect on the wavering Jew pow­ erful. It should be widely accepted and employed. The set consists of the Complete Five Books of Moses and Haftaroth with trans­ lation, Sabbath Prayers and Bible com­ ments. 2 v o lu m e s B e a u tifu lly p r in te d a n d bo u n d

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Jewish LIFE

of realms of philosophy and occult systems far removed from it in time and environment. But the most impressive aspect of this work is its unique combination of philosophical breadth, spiritual ini­ tiation and hithlahavuth. The author has the rare ability to tell about Chasidism, to describe and analyze it as a metaphysical, ethical and social system, while simultaneously bringing the reader deep within Chasidism— with passionate affirmation, with com­ pelling love. And from within Chasi­ dism, Buber roaches out to a theosophical realm of his own, in which the mystic becomes pragmatic and the pragmatic mystic. Philo, twenty centuries ago, came as close to effecting a common mode of communication between Judaism and Hellenism as it was possible to do. Buber, in this work, has perhaps

come as close to achieving intercom­ munication between Chasidism and the language of twentieth century intellect as can be achieved. One can­ not speculate whether the parallel will extend beyond this point. But one must note that it finally proved impossible for Philonism to straddle two worlds—Judaism can live and flourish only within its own exclusive climate. In ignoring the warts oh the countenance of Chasidism, Martin Buber indicates an unconscious limi­ tation of his acceptance of it. The lim itation permits a perspective which serves a great immediate pur­ pose through this book. Beyond the limits of literary expression, Martin Buber and his kindred must make a fundamental decision — whether or not life permits one to espouse Chasi­ dism without foreswearing the world apart from Chasidism.

A PAGEANT IN SONG By

GERSHONKRANZLER

SONGS OF ISRAEL Edited by Seymour Silbeymintz. Published by the%Young Zionist Actions Com| mittee. New York, 1949. J ^ T THIS TIME when Jews the world over are redefining their position and relationship to the young Jewish State, the publication of “Songs of Israel” by the Young Zion­ ist Actions Committee comes as an important step to our spiritual reFebruary, 1950

orientation. For this rich, new songbook creates a bridge from Israel to the Golah upon which the rhythms and heartbeats of the Jewish nation will travel to meet across the distances of space and spirit. Between the covers of the compact songster compiled and edited by the gifted young composer and conductor Seymour Silbermintz, we find the three-pronged bed of suffering, defi­ ance and hope through which flows 65

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the stream of Jewish melody of yes­ terday, today and tomorrow. In the first section, entitled “Galuth,” one relives the tragedy of the years of persecution and oppression in the songs of the ghettos and forests and concentration camps. From the strains of the age-old “Ani Maamin”, the ex­ pression of boundless faith in the ul­ timate redemption to the memorable hymn of courage and defiance “Ashrei Hagafrur,” — happy the match, consumed kindling a flame—of the unforgettable Channah Senesh, with the men and women who walked “on roads that are no roads, on nights devoid of stars, leading the remnants of our brothers to the homeland/’ we sing our way through the vale of tears to the next section entitled “Aliya”. The note of defiance and un­ willingness to yield to terror, hope­ lessness and surrender, increases and changes to a new key of hopefulness, of looking forward, instead of back­ ward. “L’Shalom”, towards p e a c e “when our exile is over”, sing the freed slaves. And the section ends with “V’shavu Banim”, the sons shall return, they will return and return ever more.

turned a hopelessly unequal fight into a triumph of self-sacrifice, courage and faith. There are the songs of the Palmach, of the watchmen, of the sig­ nalmen, of the Jewish Brigade and the numerous other groups who marched into fire and death with the strains of these melodies on their lips. The third part of this remarkably complete songbook records the tunes of a happier today and better to­ morrow. There are the songs of the land, of working the soil, of harvest, growth and self-realization. There are peaceful pastorals, songs of love, songs for little folk, songs of joy and lance. And there are also the hymns and melodies of the most Jewish of all Jewish songs, the psalms, the pray­ ers, the reflection of the holidays, festivals and celebrations of the Jew­ ish year, and the “Niggunim” and “Rikudim” from the world of Cha'ssidic inspiration. “Songs of Israel” is a pageant of the Jewish soul in tears and joy, of agony and defiance, of courage and faith, of the uprooting and rerooting in these our days. Thoughtfully ar­ ranged, tastefully printed, illustrated, transcribed and in its essential phases translated, it weaves a multicolored, ^ H E second part of “Songs of Is­ magic carpet of music and words up­ rael” rings with the fighting spirit on which we are carried aloft to of the heroes of the Jewish land who greater heights and inner strength. ■•..•..•..•..•..•..•..•..•..ri

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Dear Editor: I am enclosing a list of names and addresses for gift subscriptions. I am hoping my friends will find JEWISH LIFE as enjoyable and educational as I have found it and will in turn of their own volition seek to increase the circulation of your wonderful magazine in their respective com­ munities. Rabbi Samuel Fox Chicago, 111. CONGRATULATIONS, BUT . . .

Pear Editor: I would like to congratulate you for what you are doing in propaga­ ting loyal Torah Judaism and I real­ ly do appreciate the informative value of your important publication. How­ ever, I was surprised that some of the articles previously published in­ ferred that Reform and Conservative movement are “branches” of Judaism. I Was even shocked to see you publish an article by a Reform “Rabbi” despite the background of the writer. I do not wish to discuss the merits of his article which also talks about Orthodoxy and Reform or Conserva­ tive tranches afc if there were more than one Torah. But how can we February, 1950

recognize those for whom our Torah has almost no theoretical and cer­ tainly no practical meaning and who fashion their own Judaism by ‘'pick­ ing” out whatever they like or what­ ever “people” would approve? Their widespread influence in this country is due to a large extent to their deceiving attitude. They pretend to be religious While defiantly ignor­ ing our mitzvdth almost in their en­ tirety. They sometimes call them­ selves conservative although they ridicule everything holy to us. They call themselves believers and deny Torah min hashamayim — the main foundation of our faith. They even go so far as to call anybody narrow­ minded who does not agree with them or refuses to recognize them as a lawful “branch” of Judaism. They do generously look down upon Judaism as the “orthodox branch.” They call themselves modern and progressive whereas their Apikorsuth is at least just as old as Matan Torah. All this makes them more dangerous than openly secular movements. There is only one Judaism and one loyalty to G’d, not two or three. So why should those who besmear the Torah be rec­ ognized as “Rabbis”?—It might be agreeable if somebody makes a com69

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promise or a concession on a purely personal level, but as soon as Torah and Mitzvoth are concerned, nobody is permitted to “give in” or recognize disloyalty because this amounts to sanction for all practical purposes. I hope that you will not only not misinterpret but appreciate a well meant criticism of a steady reader and friend of your magazine who wishes your publication every success for the important tasks it has itself set to fulfill. Norbert Hoffner Dover, N. J. J ewish Life applies the title of Rabbi only to duly ordained orthodox Musmochim, Most of our readers know that we customarily employ other means of designating Reform or Conservative clergymen.) Mr. H offner’s position on the “branch” aspect of Reform and Con­ servatism is substantially that of J ewish Life also. Editor * * * SUNDAY SABBATH LAWS

Dear Editor: I was very much interested in the article “Sunday Sabbath Observance and the Law” by Chester Inwald, which appeared in the Tishri issue of JEWISH LIFE: May I suggest that we could take some action on a nation-wide basis, and that we could probably have the cooperation of all just individuals. Specifically, I suggest that the Union draft an appropriate bill and have it distributed to members of various Congregations; to readers of JEW­ ISH LIFE; to various nom-sectarian organizations dedicated to eliminate prejudice, etc. With such draft legisl­ ation should go instructions to indiFebruary, 1950

viduals to tell their Congressmen that their re-election will depend upon the passage of this bill, as such action will demonstrate the Congressmen’s sincerity in eliminating the. injustice of the Sunday Sabbath laws. Silvia Altman Brooklyn, N. Y. * * * INTERESTING AND INSTRUCTIVE

Dear Editor: JEWISH LIFE is the most inter­ esting and instructive magazine I have ever subscribed to and I shall be only too glad to renew my subscription. Mrs. Maurice Yuells New York City * * * AUTHORS CORRECTED

Dear Editor: After perusing your issue of Kislev, 5710, I wish to comment on a number of articles appearing therein. In the article, “For the Repose of the Soul,” Dr. Bamberger treats too severely the overemphasis of mem­ orial prayers. It is true that memorial customs are observed with far more rigidity than is called for by their relative importance to other laws and customs of Judaism. However, the great danger is not that of the undue importance ascribed to mem­ orial observances, but the non-obser­ vance of the other far more import­ ant laws, such as the Sabbath, Kashruth, etc. On the contrary, I see an opportu­ nity for a resourceful Rabbi or active synagogue member to approach mour­ ners who attend the synagogue serv­ ices regularly during their period of mourning, and to conduct discussions between Minchah and Maariv or on 71

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Jewish LIFE

other opportune occasions on the es­ sentials of Judaism, and to do what he can to make them feel more at home in the synagogue. In the close, home-like atmosphere of the orthodox synagogue it/is much easier than in th^ austere formality of the reformed temple, where services are conducted twice a week. As to Dr. Bamberger's guess that the prayers for the dead and dona­ tions in the name of the dead infil­ trated into Judaism from Roman Catholic sources, I should advise him to see Midrash Tanchuma, the end of Parshath Shofetim, and also Siddur 0 tzar Hatefiloth, the commentaries on Kel Moley Rachamin. In the article entitled “A Theology of the Halachah,” Rabbi Rubinger's interpretation of Rabbi Abraham Ben David's criticism of Maimonides is entirely erroneous. Rabbi Abraham Ben David and the Rambam both agree that without faith in the fund­ amentals of Judaism, one may ob­ serve all the laws of the Torah from A to Z and would still be excluded from the world to come, as is explicity stated in the first Mishnah, the last chapter of the Tractate San­ hedrin, which the Rambam quotes in the Laws of Repentance, Chapter 3, Paragraph 6. The Rabad only criticizes the Ram­ bam on one point, and that is his including one who cannot conceive of G-d in the purest spiritual form as a heretic, and then only because such a person may have reason to err by literally interpreting many Biblical verses and Talmudic passages which refer to the eyes of G-d, the hands of G-d, etc. This explanation is given by February, 1950

Rabbi Joseph Caro in his commentary on the Mishneh Torah. In order to more fully understand the disagreement between the Ram­ bam and the Rabad, let us refer to the explanations given by Rabbis Chaim Soloveitchik and Elchanan Wasserman, of sainted memory, as stated in the book Kovetz He-aroth, written by the latter. The former of these Rabbis maintains that the Ram­ bam excludes from the Jewish fold anyone who does not believe in the thirteen principles of faith, whether his disbelief is due to denial of these principles or ^due to ignorance, be­ cause he does not know of their ex­ istence. “Nebach, an apikoru's iz oich an apikorus,” declared Reb Chaim. (One who is unfortunately a disbe­ liever is also a disbeliever.) Were this not so, said Reb Chaim, why does the Ramban list thirteen fundamentals of the faith? One who déniés any part of the Torah, whether it be the mitzvah of Lulav or the coming of the Messiah, is considered^ a disbeliever. Therefore, we arrivé at the conclusion that one who doeé not know that there is a G-d or that the Messiah will come or that thé Torah was divinely given, or any of! the other thirteen fundamentals, is considered a disbeliever, while onq who does not know of the existence of some other part of the Torah is! not considered a disbeliever. Therefj fore, the Rambam cannot accept th$ Rabad’s excuse for one who erronefj ously does not believe in the incorf poreality of the Creator. Rabbi Elchanan disagrees with! Reb Chaim, because were this true, young children who have not yet re­ ceived any religious training would H

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OCOMA UNSALTED BUTTER Pure - Fresh - Rich in Nourishment :• • Prepared under the supervision of The Union of Orthodox Jewish Congregations of America • Attention Bakers: Frozen eggs for bakers needs, produced under the supervision of the Union of Ortho­ dox Jewish Congregations, are now available for year round use. •

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74

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Jewish LIFE

be considered heretics. He also goes about to disprove this opinion from the following Talmudic passage: “Rabbi Hillel says: Israel will have no Messiah, for the Messianic pro­ phecy was already fulfilled at the time of Hezekiah. Said Rabbi Joseph: May the Lord forgive Rabbi Hillel. 'Hezekiah lived at the time of the First Temple, and Zechariah pro­ phesied the coining of the Messiah at the time of the Second Temple. (Zech­ ariah 9; Sanhedrin, Page 99). If we are to accept Reb Chaim’s opinion, says Reb Elchanan, the Tal­ mud should have branded Rabbi Hil­ lel as a heretic. (This is incidentally the reason why Rabbi Joseph Albo, the author of Safer Ho-ikorimf dis­ agrees with the Rambam in consider­ ing the coming of the Messiah one of the fundamentals of the faith.) From these proofs, Rabbi Elchanan draws the conclusion that the only one who is called a heretic because he does not believe in any of the fundament­ als of Judaism is one Who should have arrived at these beliefs, and due to his own negligence, has not. Therefore, children who have not yet the mental capacity to comprehend these fundamentals, or one who by misinterpreting the Bible draws false conclusions, are not considered dis­ believers. The difference between the Ram­ bam and the Rabad in the question of the belief in the incorporeality of G-d is only that the Rabad compares

this to the case of Rabbi Hillel, and the Rambam considers the corpor­ eality of the Creator so inconceivable that no one should make such a mistake. In the article, “The Targum of Onkelos,” Mr. Rothschild states that before the third century B. C. E. our Holy Scriptures were not translated into any other language. He also states that it was forbidden to trans­ late them into any other language. I wish, to call to his attention that the Bible says in the Book of Deuter­ onomyf 27:8: “And thou shalt write upon the stones all the words of this law very plainly,” upon which Rashi comments: “in seventy languages.” Also the Talmud says that the Torah was translated into Aramaic before the time of Ezra. (See Megillah 3, Nedarim 37.) Further on in the article Mr. Rothschild arrives at the conclusion that the Targum of Onkelos was not at all compiled by Onkelos, but by a number of anonymous authors, which is contrary to the Talmud passage which he himself quotes at the be­ ginning of his article. I see in this article a leaning to­ ward the so-called “Chochmath Yisroel,” whose aim is to secularize all that is held sacred by Jewish tradi­ tion, and I see no reason for such an article to be printed in an Orthodox magazine. A. J. Rosenberg Paterson, N. J.

WEALTH'S PRESERVATIVE The salt or preservative oi wealth is charity. —Ketuboth, 66b.

February, 1950

75

Man is a dual being, comprised of heavenly and earthly elements, of body and soul. The soul, is the better part of man; it is the real man. It is the link by which we are united with G-d. It is chiefly by way of the soul that man is able to know G-d and to at­ tain fellowship with Him.

SPARE-W AY

—Rabbi Herbert ,S. Goldstein

Manufacturers of

FOOD PRODUCTS Brooklyn, N. Y.

GOLD CREST

Where* Kashruth is a Reality; and Camping an Experience.

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615 Montgomery St. Brooklyn 25, N.Y. Hyacinth 3-1050

PICKLED PRODUCTS

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Shatnes, linen and wool, prohibited by the Torah, is found very often in garments. The following firms have pledged that they will not assure that garments are Non Shatnes unless the Shatnes Laboratory has re* moved, FREE, all linen found and attached this label. B. GORDON 11 Allen St., N.Y.C.

ATLANTIC CLOTHING CO. 3 B | CLOTHES _ 1 Allen St., N.Y.C. .80 Delancey St., N.R.Ç.

DOFSON CLOTHES 276 Broadway, B ’klyn

MAXIS CLOTHES 885 Broadway, Brooklyn.

ViLTTT CHINITZ, I nc. : 85 - 5th Ave„ N.Y.C.

SHATNESLABORATORY OF THE JEWISH ORTHODOX ORGANIZATIONS 110 Lee Avenue, Brooklyn — EVergreen 7-8250 Immediate Testing Monday 8 P.M. to 10 P.M. or phone for a n appointment.

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D:Jewish?;blFE

UNION O F ORTHODOX JEWISH CON GREGATION S O F AM ERICA m

KASHRUTH DIRECTORY List of Kosher commodities and services under the direct supervision and endorsement of the Union of Orthodox Jewish Congregations of America. WÀTCH FOR THIS SEAL: © It is your guarantee that the product has been thoroughly investigated and every ingredient found to conform in every way with the Jewish Dietary Laws. Only such items are included in this directory as are directly endorsed and supervised by UOJC, which are marked by ©. All products and services listed are passed upon by and receive the constant inspection of the Rab­ binical Council of America, Rabbinic body of the Union of Orthodox Jewish Congregations. Consumers are cautioned to: 1- MAKE SURE THAT THE © SEAL IS ON THE LABEL OF EVERY FOOD PRODUCT 2. READ CAREFULLY THE LIST OF INGREDIENTS OF EACH © PRODUCT TO ASCERTAIN WHETHER IT IS A MEAT OR DAIRY PRODUCT. THE © DOES NOT NECESSARILY MEAN THAT THE PRODUCT IS PAREVE. 3. ONLY PRODUCTS MARKED ©P HAVE THE DIRECT SUPERVISION AND ENDORSEMENT AS KOSHER FOR PASSOVER OF THE UNION OF ORTHODOX JEWISH CONGREGATIONS.

Please note that the © seal of Kashruth endorsement is exclusively the symbol of:

Union of Orthodox Jewish Congregations of America 305 BROADWAY. NEW YORK 7. N. Y. Valid to April 31, 1950

February, 1950

BEekman 3-2220 77

UOJC KASHRUTH DIRECTORY

®

@ Heinz (H.J. Heinz Co.)

Baby F o o d s

Horse R adish 57 S a u c e W orcestershire S au ce Chili S au ce

J © Heinz—w ith © la b e l only. (H. J. Heinz Co.) S train ed Food Junior Food C ereal

C o n v a le s c e n t H o m e s

© Beech-Nut Co. (with © la b e l only)

© Dayton Nursing Home, 1884 M ar­ ion Ave., Bronx, N.Y.

Baked Beans

© Heinz Oven Baked Beans in m o­ lasses sau ce (H.J. Heinz Co.) © Heinz Oven Baked Beans in tom a­ to sa u ce (H.J. Heinz .Co.) © Van Camp's (Stokely V an-C am p) (w ith © la b e l only)

D e sse rts

© Kosher Gelatin Desserts (bulk on­ ly) (V an Dutch Prod., Bronx, N.Y.) D re ssin g s

© Cascade Salqd Dressing (T able Prod. Co. S a n Francisco)

© Duchess Salad Dressing (T able

B u tte r

Prod. Co.)

©P Ocoma Foods Co., N.Y.C.

© Garber's Misrochi Salad Dressing

C a k e s , C o o k ie s a n d C r a c k e r s

© Golden Cracknel Egg Biscuits (G olden Detroit)

©

C racknel

& Spec,

Co.,

© Ry-Crisp (R alston-Purina, St. Louis) © Sunshine Krispy Crackers (with © la b e l only) (Sunshine Biscuit Co, L.I.C., N.Y.) C a m p s — C h ild r e n © Camp Mohaph, G len Spey, N.Y. C a n d ie s

w a y Foods, Bklyn)

© Gold Crest Melomaise (S p arew ay w a y Foods)

© Heinz Mayonnaise (H. J. Heinz Co.)

© Nu

Made

Mayonnaise

(Table

Prod. Co.)

© Piedmont Mayonnaise (T able Prod, Co.)

Eggs— Frozen

© Loft, Inc.

lW h

© P Ocoma Foods Co.

C a te re rs

@ Hotel Diplomat, 108 W. 43 St., N.Y.C. (D elano C aterers) C h e w in g G um © Wrigley's (Except Pepsin) C o n d im e n ts © P Gold's Horseradish Foods, Bklyn, N.Y.)

(G arb er E ag le Oil Corp., Bklyn)

© Gold Crest Mayonnaise (S p are­

(G old

Pure

Fish P r o d u c t s © Haram (S. A. H aram Co., N.Y.C.)? C ream H erring H erring Cocktail Lunch H erring M atjes Fillets Salm on (in w ine sau ce) S piced H erring Tidbits

® P = Kosher lor Passover

78

Jewish LIFE

UOJC KASHRUTH DIRECTORY © P Mother's Old Fashioned (M other s Food Prod., N ew ark, N.J.) G efilte Fish Sw eet a n d Sour Fish F la v o rin g s

© Westag Lemon (T able Prod. Co.) © Westag Vanilla (T able Prod. Co.) Foo d P a cka ges © CARE, 50 Broad S t, N.Y.C. oMp- CARE, 50 Broad St., N.Y.C. F ro z e n F o o d s Blintzes (cheese)

© Hown Town Foods, H arris, N.Y. © Milady Food Prod., Bklyn, N.Y. © Sanborn Foods, C edarhurst, N.Y. Geiilte Fish © Sanborn Foods Hungarian Goulash © Sanborn Foods Knishes © Sanborn Foods Pancakes (potato) © Milady Food Prod. Hj§) Sanborn Foods Pot Roast • © Sanborn Foods Stuffed Cabbage © Sanborn Foods H oney

© Garber Eagle Oil Co. H o u se h o ld C le a n s e r s

(See also Scouring Powders), © Arctic Syntex M beads (bulk only) (C olgate- Palm olive-Peet) v © Dreft (Procter & G am ble) © Dif (Dif Co., G arw ood, N.J.)

© DuEv Household Degreaser (DuEv Prod. Co., Bklyn, N.Y.)

© Fab (C olgate-Palm olive-Peet) © Glim (B. T. B abbitt, Inc.)/ © Hum (T heobald Industries) © Kirkman Cleanser (Kirkman 6 Sons Div. of Colgate-Palm olivePeet) © Mel'O (H ygienic Prod. Co., C anton Ohio ® . Puro (Puro Co., C hicago) © Scoop (F.R. Corp., N.Y.) © Swerl (Allied Chern. 6 Dye Corp., N;Y.) © Tide (Proctor 6 G am ble) , © Vel (C olgate-Palm olive-Peet) J e lly © Heinz (H.J. Heinz Co.) J u ic e © Tomato (H.J. Heinz Co.) M u sta rd @ Heinz (H.J. Heinz Co.) O il— P ea n u t

© Garber's Misrochi (G arb er E agle Oil Co.) P o ta to C h ip s © Blue Ribbon (A. A. A lbany, N.Y.)

W alter Co.,

P e a n u t B u t te r

© Beech-Nut Pack. Co. Ill© Beverly (Table Prod. Co.) © Heinz (H. J. Heinz Co.) © Real Roast (Table Prod. Co.) P rep a red Food s

© Kosher-Pak Sandwiches, 488 Al­ b a n y Ave., Bklyn, N.Y.

© Rice Dinner (M other's Food Prod.) ©P=Kosher for Passover

February, 1950

79

UOJC KASHRUTH DIRECTORY

©

R e lis h e s , P ic k le s , e t c •

© Heinz (H. J. Heinz Co.) © Mount Olive Pickle Co., Mt, Olive N.C.

Carolina Beauty Mopico Pick of Carolina Little Rebel Way Pack Play Mates © Spareway (S p are w a y Foods, I Bklyn, N.Y.) R e s o r ts © P Pine View Hotel, F allsburg, N.Y. @P Evan's Kiamisha Hotel & Country Club, K iam isha Lake, N.Y. S a lt

© Morton Coarse Kosher Salt (Morton S alt Co., C hicago) © P Sterling Kosher Coarse Salt (International S alt Co.,)

©

S i l v e r P olish

® Edmur Silver Polish (Edmur Labortories, N ew ark, NJ.) Soups

© Gold's (G old P ure Food Prod., Bklyn, N.Y.)

Borscht; Russel ® Heinz (H. J. Heinz Co.) Cream of Mushroom Condensed Cream of Mushroom Condensed Cream of Green Pea Condensed Gumbo Creole Condensed Cream of Tomato Condensed Vegetarian Vegetable ® P Mother's (M other's Food Prod.) Borscht; Cream Style Borscht; Cream Style Schav © Mother's Mushroom and Barley S p ic e s

S a n d w ic h S p r e a d

© Lunch Box (T able Prod. Co.) S c o u r in g P o w d e r

(see also Household Cleansers) © Ajax (C olgate-Palm olive-Peet) © Bab-O (B. T. B abbitt Co.) © Ben Hur (bulk only) (C olgatePalm olive- Peet)

® Babbitt's Cleanser (B.T, B abitt Co.) © P Brillo Products (Brillo Mfg. Co., Bklyn, N.Y.

© Garber's Misrochi Cleanser (G arb er E agle Oil Co.)

© Lustro Polishing Powder (Pal Prod., Bklyn, N.Y.)

© Palco Polish Powder (Pal Prod.) © Pal-Lo (Pal Prod.) © My Pal (Pal Prod.) © Sunbrite Cleanser (Swift & Co.) © Swift's Cleanser (Swift & Co.) 80

© Kritz Spice Mills, Bklyn, N.Y. (en ­ d o rsed for P asso v er only)

© Garber's Misrochi (G arb er E agle Oil Co.) Sy ru p

© Sleepy Hollow (T able Prod. Co.) V e g e t a b le S h o r te n in g

(Pareve Fat) © Garber's Misrochi Pareve Fat (G arb er E ag le Oil Co.)

© Humko (The Humko Co., M em phis, Tenn.) V in e g a r

© Garber's Misrochi (G a rb e r E agle Oil Co.)

© Heinz (HJ. H einz Co.) © Old Mill (T able Prod. Co.) ® P = Kosher for Passover

Jewish LIFE

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