Jewish Life June-July 1951

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ipìji m ’ twro nafoo ^ vnn ansi .

And ye shallbe untò Me kingdom of priests and a holy nation. — S iiemoth 19:6

Sivan 5711 June ■July 1951

official seal of approv­ al (u ) of the Union of Orthodox Jewish Con­ gregations of America

beans iHTOM ATO b a o c£

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• EDITORIALS

BUY ISRAEL BONDS

S aul B ernstein , JEditor

i THE PERIL WITHIN

M. Morton R ubenstein D r. E ric Offenbacher R abbi I sadore F in e

LONG ISLAND JEWISH. HOSPITAL

3 3 5

ARTICLES

Editorial Associates

THE ROLE OF THE CHAPLAIN 7 Morris A. S a n d h a u s ISSUES BEFORE ZIONIST C O N G R E S S 14 p H alevy Levin A HITCHHIKER'S NOTEBOOK 21 A braham Stern CONVERSION FOR MARRIAGE i ...27 Solomon W ein b e rg er HOW TO CHOOSE A RABBI 42 Uri Miller SOCIAL WELFARE: THE TORAH VIEW ...... 45 Victor G eller SYNAGOGUE MUSIC IN OUR DAY 50 Arnold Rothstein

P aul H ausdorff

A rt Director E s t h e r W e r th , Editorial Assistant ; Sam Landau, Cir­ culation Assistant.

JEWISH LIFE is published bi-monthly, SeptemJber-October through June-July. Sub­ scription one year $1.25, three years $3.00.

FEATURES

Editorial and Publication Office : 305 Broadway New York 7, N . Y. BEekman 3-2220

AMONG OUR: CONTRIBUTORS .....1....2 ISRAEL CELEBRATES THREE YEARS OF INDEPENDENCE (picture feature) LETTERS TO THE EDITOR

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SHORT STORY OFFICER SUBSTITUTE HUROWITZ ..................34 Lee Brian

POEM TREE OF LIFE . G ershuni

Published by U nion of Orthodox J ew ish Congregations of A merica

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President

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BOOK REVIEWS LEGACY OF THE MIDDLE AGES M oses Jung KABBALAH FOR AMERICAN JEWRY S am uel A. Weiss- , THE LOST SANCTUARY G ersion A ppel *

W illiam B. H erlands

Rabbi Herbert S. Goldstein, William Weiss, Dr. Samuel Nirenstein, Honorary Presi­ dents; Benjamin Koenigsberg, M. Morton Rubenstein, V i c e - P r e s i d e n t s ; Joseph Schlang, Secretary; N , Kenneth Gross, Treasurer; Saul Bernstein, Administrator.

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SERVICES KASHRUTH DIRECTORY ......... M U ............... 76

Among Our Contributors MORRIS A. SANDHAUS' work as.a U. S. Army chaplain during World War II and as Assistant to the Director of the Chaplaincy Service in the Veterans Administration at Washington eminently qualifies him as an authority on chaplain-servicemen's relations. He received rabbinic ordination at Mesifta Torah V'daath. *

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ABRAHAM STERN graduated from Ye,shiva University School of Edu­ cation and Community Administration as the first professionally-trained orthodox- group worker in the U.S. He has been associated with the National Council of Young Israel Youth Department and now directs Youth Activities at the Talmud Torah of Flatbush in Brooklyn. *

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ARNOLD ROTHSTEIN is a cantor, choral director and high school teacher of music. He recently co-authored a JEWISH LIFE short story favorite. *

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SOLOMON WEINBERGER was selected by the Long Island Confer­ ence of Rabbis to survey the practice of conversion in American communities. He is the rabbi of Congregation*?Beth Sholom, Babylon, N. Y. * * * ' URI MILLER, former president of the Rabbinical Council of America, is the rabbi of Beth Jacob Congregation, Baltimore, Maryland. He is also Chairman of the Social Justice Commission of the Rabbinical Council and auxiliary chaplain at the Army Chemical Center and the Perry Point VA Hospitals. He has published a number of books on practical Judaism. * * *‘ LEE BRIAN, Texas-born now living in Eugene, Oregon, is a school teacher and writer whose stories have appeared in many AngloJewish magazines, as well as othergeneral and literary publications. * ■ * * VICTOR GELLER’S concern over social problems has been sharpened by Talmudic education and training in community organization. At present he is Director of Field Service of the Union of Orthodox Jew­ ish Congregations of America. Jewish LIFE 2

EDITORIALS BUY ISRAEL BONDS

TN A previous editorial, saluting the adoption of the “foür-poiiit” pro­ gram to secure $1,000,000,000 within three years to enable 600,000 ad­ ditional immigrants to be brought to Israel and to be absorbed into its economy and social life, we anticipated the sure support of American Jews for this dynamically realistic program. The outstanding success, to date, of the $500,000,000 Israel Bond Campaign, and the parallel suc­ cess of the current United Jewish Appeal campaign, both parts of the “four point” program, bear out this anticipation. There is every good reason, of course, why the sale of Israel’s bonds should be an overwhelming success. In terms of security of investment, they represent the most constructive community on earth today, one which has achieved and continues to achieve miracles in all spheres of economic as well as social life. But these bonds have unique moral value too—they offer a practical partnership in that which our people have awaited for close to 2,000 years—the rebuilding of the Jewish State. And in terms of the inexorable needs of the Jewish people, Israel’s bonds are an absolute necessity. By all means, and to the utmost of your means, buy Israel bonds.

THE PERIL WITHIN

II MIDST the innumerable perils with which Medinath Israel is sur­ rounded, a recent event has highlighted one which looms as the most deadly of all—party fanaticism. Employing, as a legal cloak, emergency regulations enacted by the British Mandatory Government in the period of its most ruthless effort to suppress the Yishuv, the Israel government recently arrested forty-one religious youths on suspicion of plotting to throw a smoke bomb into the Knesseth. The prisoners were at first held incommunicado, without charge, bail or access to attorneys. Fifteen susJune-July, 1951

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pects are still being detained, four were released “with apologies” and the rest released on bail. Apart from the fact that the character of most of the arrestees is irreconcilable with such a plot as they are suspected of fomenting, the manner and (pre-election) timing of their arrest has brought into question the motives of the accusers rather than the ac­ cused. What grim irony lies in the use of a weapon of anti-Jewish tyranny by Jews against Jews—in the Jewish State! And what ominous par­ allel to the internecine strife of nineteen centuries ago, which made way for the capture of besieged Jerusalem by the Roman forces, the Churban Beth Hamikdosh and the destruction of the Second Jewish Common­ wealth. The storm of resentment aroused'among all elements in Israel by the Governments action has resulted in the hasty passage of a Knesseth resolution to replace the Mandatory Emergency Regulations with legis­ lation more consistent with democracy. Moshe Sharett, Acting Prime Minister in the absence of David Ben Gurion, has defended the Govern­ ment action on thé grounds that “ . . . it was the duty of the Govern­ ment to use all the legal powers at its disposal and that included the existing Emergency Regulations —1 to control a threat to the country’s security,” according the 19 Iyar issue of the Israel Digest, published in New York by the Israel Government Office of Information. Minister of Justice Pinchas Rosen, according to the same source, states that “ . . . fresh evidence was continually coming to light. Material secured,” he said, “was being decoded and it would take a little time until all the evidence against the individual prisoners could be assembled.” JF MINISTERS Sharett and Rosen (both of whom are representatives of Mapai) succeed in wresting from this remarkably abundant mass of incriminatory material actual evidence as to the supposed plot and the guilt of the suspected youths, Israel will be obliged to them for their vigilance, if not for their authoritarian-type procedure. In that event, the prisoners should be condemned not only for whatever degree of men­ ace may be represented by a smoke bomb, but for a piece of utter stu­ pidity which could serve no other purpose than to provide anti-religious forces with inflammatory election campaign material with which to cast 4

Jewish LIFE

discredit on the religious parties. Should it develop however—-as many Israelis predict—that the affair was an entire or partial canard, the back­ fire, already being felt, should be strong enough to assure that the real culprits who concocted the charges will be placed out of the reach of further mischief. It is to be hoped, above all, that the Smoke Bomb case, whatever be its legal termination, will serve to check the evil of rabid partisanship of which it is so ominous a symptom.

LONG ISLAND JEWISH HOSPITAL?

TEWS IN Long Island and elsewhere are justifiably outraged by the * tactics pursued by the sponsors of the projected Long Island Jewish Hospital as regards its Kashruth policy. With practically every repre­ sentative element of Jewry, including 150 organizations and communal leaders, orthodox and non-orthodox, urging that the hospital be kosher, its Board of Founders nevertheless voted to forbid Kashruth at the in­ stitution. Shortly after, faced by a wave of protest, the hospital's Board of Trustees ostensibly modified this stand by voting approval of the previous decision but providing that kosher food is to be made available “for those patients whose religious observance requires their food pre­ pared in accordance with Jewish dietary law. There will be a separate kosher kitchen for this purpose.” Self-respecting Jews will not be de­ luded by this evasion. The anomaly of a kosher kitchen in a tereyfah hospital cannot be reconciled in principle or practice. As has been so often pointed out, the observant and traditional Jew may not, by virtue of his beliefs, eat non-kosher food, but the non-traditional or non-Jewish patient is not hindered by any principle from eating kosher food. In terms of nutri­ tion, the advantage is all in favor of kosher food. All can eat kosher. Then what compulsion is there on the part of a hospital which repre­ sents itself as a Jewish communal institution to insist upon a policy of Tarfuth—with kosher food also? And what tortured reasoning can be June-July, 1951

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brought to bear to justify the twofold expense and the manifold com­ plexity of operation? ■pHE HOSPITAL’S sponsors must not be permitted to impose a status of grudging tolerance for Jewish belief in a communal institution. Nor must they be allowed to impose upon those who are so gravely sick as to require hospital care the task of seeking kosher food in a tereyfah hospital. The use of the term “kosher” in such circumstances is of course misleading. Under hospital conditions, the maintenance of Kashruth amidst Tarfuth is a practical impossibility—unless every patient, nurse, aid, orderly, cook, dishwasher and kitchen helper be accompanied by a personal mashgiach. The decision of the Board of Trustees of the Long Island Jewish Hospital compounds, rather than removes, the basic objection to the earlier decision : an institution which by established policy violated sa­ cred Jewish law and practice has no moral claim to the support and name of the Jewish community at large. TEWS IN Long Island will serve their own interests, the interest of * Jewish self-respect and that of plain honesty by withholding their support from the so-called Long Island Jewish Hospital until it shall have justified its title by establishing a policy of genuine, complete Kash­ ruth. Should the Founders and Trustees of the hospital continue to re­ strict Judaism there, then public opinion must compel them—and their sponsoring body, the Greater New York Federation of Jewish Philan­ thropies—to change its name and withdraw all claim to the special sup­ port of the Jewish community. The Committee for Kashruth of the Long Island Jewish Hospital, through which a wide range of Jewish groups have centered their ef­ forts in this cause, will not be deterred in its campaign by the decision of the Board of Founders. It is certain that the determination of the Committee, expressed by its president, Benjamin Mandelker, not to “per­ mit a small group of men to foist a non-Jewish point of view upon the rest of the community” expresses the sentiment of the overwhelming majority of Jews in Long Island—and that this sentiment will make it­ self sharply felt. 6 Jewish LIFE

A frank discussion based on thorough experiences ■■pHE GREAT debate on what our political and military position shall be is raging in the grass roots, in the large cities, and in the halls of Congress. In higher military and political echelons, high level policies are being formulated which will most certainly alter the course of modern history. In the meantime, the effect is being felt on the oper­ ating levels immediately. Whether there is to be a military force of three million or five million or eight million, whether they will be sent abroad, is immaterial to the work which must be done now for those already in service. Young men in their late teens and early twenties are being draft­ ed and thousands are pouring through reception centers to basic training camps. Reserves are being called up in ever-increasing num­ bers. Women are volunteering for the various services. We can, then, for the moment forget the debate and get down to the business of the day — our business in the present emergency. Because of the great expansion of June- July/1951

the military service, there is an urg­ ent and immediate need for chap­ lains who will minister to the mili­ tary personnel. The proposition is as simple as that. We who have been trained to be the spiritual guides of our people in civilian and lay life are under moral compulsion to be with them in military life: My purpose is to discuss the practi­ cal and specific duties of the chap­ lain, his contribution to the spir­ itual and moral welfare of the men and women in the armed forces he is called upon to serve. The first record of the military chaplain in history is found in Parshath Shoftim (Devorim 20:14). We are told: And it shall be when yon draw nigh on to battle that the priest should approach and speak unto the people and shall say unto them, *Here, O Israel, we draw nigh this day unto battle against your enemies. Let not your heart be faint, fear not, nor be alarmed, nei­ ther he affrighted at them for the Lord your G-d is He that goeth with you to fight for you against your enemies, to save you. That to 7v

my knowledge, is the first instance recorded of the military chaplain’s duty during a crisis and in warfare. The Talmud Sotah comments that this priest was a Kohen moshiach

lemilchomahr a priest commission­ ed for war duty, or to use current terminology, was “ecclesiastically endorsed.”

The Chaplain Goes to the Soldiers THOSE upon whose shoulders de­ in the outfit. Perhaps it was just a volved the responsibility for brief prayer service, perhaps a bull maintaining the security of ancient session, or possibly some problem Israel, for planning and executing which had to be solved. With few war against its enemies, recognized exceptions, such as reception cen­ the need for military chaplains who ters or divisions with a preponder­ would be with their men at all ance of soldiers from large cities, times — chaplains who would lead there were no four or five hundred them in prayer, who would bind up Jewish soldiers in one place. They their wounds, who would console were dispersed in small numbers in them in their sorrows, who would many places. The soldiers couldn’t keep the family spirit and affec­ go to the chaplain. The chaplain tion alive, who would suffer with went to them. them in defeat and rejoice with In the present crisis the situa­ them in victory. From that day in ancient history to the most recent tion is similar. As larger numbers conflicts, chaplains have played a are poured in to fill up skeleton di­ vital role. On the high seas and on visions and “on paper” outfits, the the fields of battle in all corners of Jewish personnel will increase pro­ the earth, chaplains have served. portionately. The Jewish chaplain They are being called once again. will once again “hit the road” and become an itinerant maggid, or cir­ The basic duties of all chaplains cuit rider. The problems of kashare similar. The Jewish chaplain, in ruth, Sabbath observance, holiday addition to the general duties, observances, and discrimination are which will be outlined later, is faced problems which, in a large meas­ with a myriad of problems—unique ure, have to be met and solved in­ problems because of the geographi­ dividually. The problems of the raw cal distribution of military person­ recruit who leaves a loving home nel throughout the armed forces and because of the unique religious and cannot easily adjust to the dis­ problems. Those of us who have ciplined life of the military and served in World War II remember whose gripes — just and unjust — the long hours of jeeping to some have to be coped with by the chap­ outpost, some ack-ack or field artil­ lain. Until the millenium comes I lery battalion to spend an hour or am afraid these problems will be two with ten or fifteen Jewish men with us.

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Jewish LIFE

TN CONSIDERING problems, one Amust not forget the problems of the parents who very often in their “dispassionate” and “objective” un­ derstanding of their children can be a source of anxiety to the soldier and to the chaplain. The chaplain’s sober and intelligent approach must control the emotional thinking which some parents cannot escape. The chaplain, while helping to in­ tegrate the soldier into the mili­ tary, can have a beneficent and stabilizing effect on the home front. The chaplain must be alert so that the individualistic spirit which is so much a part of the JudaicAmerican tradition is not complete­ ly lost under the rigorous routine of military life.

the President’s Committee on Reli­ gion and Welfare in the Armed Forces (of which Mr. Frank L. Weil is the Chairman) we find this Before commenting on the speci­ statement: “The military chaplaincy program fic duties of the chaplain as deline­ is an integral and vitally impor­ ated by the military, it is of inter­ tant phase of the varied program est to note what military and civil­ of our Armed Forces to meet the ian leaders have to say about the responsibilities of the Government chaplain in the past war. In General to promote the general welfare of B rehon S om erv ille’s w o rd s: the men and women of the Armed “Living and working with troops, Forces . . . The religious programs the chaplains furnished one of the and services of the Armed Forces, greatest morale factors in the in addition to their primary spiri­ world. Before battle and during it tual values, are an essential part the soldier could always turn to of an attempt to make available an his chaplain for strength and cour­ environment and services which age, for the chaplains followed the will improve the general morale, troops wherever they went. The promote military efficiency, and en­ wounded received help and consola­ hance national preparedness and tion, and the dead were buried in security. the cloak of their faith.” “These policies and programs rightly have the strong support of In the Report to the President by June-July, 1951

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the Government to encourage and promote the religious, moral, and recreational welfare and character guidance of persons in the Armed

Forces. An overwhelming propor­ tion of our citizens, we firmly be­ lieve, are in agreement with this policy."

Retaining the Civilian Flavor

Q N E IMPORTANT portion of ^ the chaplain's function is to re­ tain in the military — for himself as well as for the soldier—as much of the civilian flavor in things spir­ itual as possible. Any reminder that the chaplain brings to the soldier of home, of shul, of family, of tradi­ tion is of immediate benefit. It also has the long-range value of making his re-adjustment upon discharge that much easier. Usually the re­ minder is in the form of a Sabbath hymn, a Minchah service, a Yiddish Vort, or even — gastronomically speaking — the oft-praised and much-maligned salami sandwich. My own experiences at the pres­ ent time as auxiliary chaplain at Fort Meade has strengthened my belief and conviction that when away from home men are more in­ clined to appreciate “homey" things. They are more sentimental and val­ ue every touch of home that the chaplain can bring to them. The practical duties of a chap­ lain are an amplification of the du­ ties as laid down by the regula­ tions of the Army, the Navy, the Air Force, and the Veterans Ad­ ministration. The Army describes the chap­ lain's duties as “analogous to those 10

performed by clergymen in civilian life, modified by the distinctive con­ ditions attached to military life." The Navy holds its chaplains “re­ sponsible for the performance of all duties relating to the religious activities of the command," The Air Force considers him “as specialist in the field of religion, and, as such, is the adviser of the Commanding General — Commanding Officer on all matters pertaining to the reli­ gious life, morals, and character guidance within given commands." The Civil Service 1610 series on Institutional C haplains s ta te s : “The duties of a chaplain are con­ cerned with providing for the reli­ gious needs of the sick or confined, serving as spiritual counselor in moral and religious problems, help­ ing newly admitted patient inmates to understand institutional proced­ ures, conducting programs for reli­ gious education (particularly in programs within the institution), and securing community and family cooperation for rehabilitation of the socially and mentally maladjusted." EXPERIENCE has taught that “ the first practical, down-to-earth duty of the realistic chaplain is to learn regulations and to become well Jewish LIFE

acquainted and friendly with the pretty good means of transporta­ Commanding Officer and personnel tion. Hospital visitation should be on with whom his dealings will be. We know from first-hand experience the high priority list of the chap­ that a good working relationship lain’s duties and activities. Men with the mess sergeant or the first wounded in battle or sick from na­ sergeant can very often solve the tural causes who cannot be visited individual problem of the Sabbath by relatives and friends have a or Kashruth. One should not be­ great need for the comfort, solace, come an “enlisted man’s chaplain” and spiritual uplift that the chap­ as against an “officer’s chaplain,” lain can offer. I cannot overempha­ even though in great measure the size how important this function is. non-commissioned men are the most In the overseas hospitals, it takes on added significance. I speak with effective people to deal with. One of the more recognized func­ the authority of experience on this tions, though not the most impor­ specific subject, since that has been tant by far, is the conducting of the field of my specialization for religious services. In some instances the »past four years that I have been there may be a need for regular on duty with the Veterans Admin­ Shacharith, Minchah, and Maariv istration Chaplaincy Service. We services, although in most cases it have assigned to all hospitals men will be the Friday night and Sab­ bath morning services. On special occasions, such as Yortzeit, the chaplain will organize a special ser­ vice. The chaplain very often, in consultation with his men, will de­ cide as to the type and number of services. In the larger camps, the chaplain will probably find that there is at least a station hospital and ofttimes a general hospital, which in addition to his regular hos­ pital visitation would require at least one service a week for the hospital personnel and patients. These hospitals are usually far from the chaplain’s office, or home if he is living in a BOQ, and would pose the problem of getting there on the Sabbath. However, as some of us discovered, and as any foot soldier knows, a sturdy pair of legs are 11 June-July, 1951

of all faiths to serve the spiritual needs of the sick and the wounded hospitalized veterans. These clergymen are specialists in institutional

ministry and speak daily of the great contribution made to the welfare of the ex-soldier through such ministry.

The Chaplain as Counselor

■y'ERY NEAR the top of the chaplain’s practical duties is counseling. The field of counseling has come into its own. Much has been written and said lately about various methods of counseling. Al­ though the term and some of the techniques are new, the idea most certainly is not. We find many in­ stances of counseling by the sages of the Talmud. We are all well aware that in the European coun­ tries and, to a lesser extent, here the baale-batim would go to the rabbi for advice on marriage, home problems, children’s education, busi­ ness. Not so very long ago, we know it was a custom of our par­ ents and grandparents, especially if they were of the Chassidic group, to go to the rabbi for an eytzah (sho-el eytzah zein). Counseling requires a genuine desire to be helpful, a good educational back­ ground, worldly experience, insight into human nature, and above all a good measure of seychel—-common sense. In this type of activity, I might add again, a thorough knowl­ edge of military regulations and good interpersonal relationship with camp personnel are sine qua non. In counseling the chaplain will run the gamut from the soldier who feels he is entitled to a 72-hour 12

pass — at least — because his sec­ ond cousin is becoming Bar Mitzvah to the one who is unhappy and depressed in the military and really stands in need of counseling if his normal perspective is to be saved. In between the alpha and omega of these problems, the chaplain will daily come face to face with new and challenging difficulties, both for himself and his soldier charges, which he will have to overcome. J^JANY OF US are hoodwinked quite a number of times by the pious and unctuous approach of some soldiers, even after a number of years of service. I specifically re­ call that for Rosh Hashonah of 1944 when we hadn’t been too long on the Continent, a great number of Jewish men pushed their chaplains hard for passes to go to Paris to attend services in a Synagogue rather than in the pyramidal tents we used in the field. Some wormed passes and went to Paris and were picked up by MP’s — not in the Rothschild Shul on the Rue de la Victoire, but not too far from there. The following year while sta tio n e d in A ntw erp, I g o t similar requests for leave to go to Antwerp or Brussels. The answer was “No,” much to the disappoint­ ment and chagrin of the men in my Jewish LIFE

command who had to davven in a G.I. Army chapel which had been constructed by the German POW's. The good chaplain will very quickly learn to say “no” diplomatically. In camps and stations in this country the chaplain will be called upon to organize a religious school or Sunday School for the children of the station complement. That, in my opinion, is one of the great con­ tributions the chaplain can make at the present time. These dependents would otherwise be left without any form of religious education. The chaplain can also organize classes on Jewish themes for the adult per­ sonnel, thus giving them a sense of being a religious community. Another great contribution the chaplain can make which will as­ sist in the later transition from the military to the civilian community is the intergroup liaison he accom­ plishes between the military and the adjacent civilian communities. He can help to organize functions of a religious and social nature, in which both components will mingle freely. The immediate good in this work is the sense of belonging it gives to the military and the civilian, while the long range accomplish­ ment is in facilitating the return of the soldier to his community. Thus he keeps vibrant and alive the ties which are so important to the homo­ geneity of the Jewish people. Jews converging upon a camp from all parts of the country, possessing different outlooks on life, can get together and learn to understand June-July, 1951

each other on the common ground all Jews have — the spiritual heri­ tage of Israel. ■J'HIS is not a comprehensive * treatment of the subject. It can­ not possibly be because of the many ramifications and complexities of the military life with which the chaplain must become intimately acquainted in order to function at his best as a chaplain. No writ­ ten discussion can adequately por­ tray the manifold duties and some of the incongruous situations with which every chaplain at one time or another is faced. Three months of active service as a chap­ lain will in all probability be a far more effective teacher than this presentation. If, however,' I have succeeded in portraying the type of work a chaplain must and should do, the diversity of the experience he will encounter, and — above all — how immediate is the urgency for chaplains, then I feel the time expended has been justified. We must never permit ourselves to for­ get that the age group of the pres­ ent-day military personnel is in the late teens or early twenties — young men and women who are greatly in need of steering, who look for guidance and ask for help. It is my hope that the Rabbinate will, in the present emergency, see its duty to furnish to the military an adequate number of chaplains who are willing to don the uniform of their country voluntarily. 13

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Issues befon

ongress

III

A n interpretation by our Israel correspondent. By 1. HALEVY LEVIN JERUSALEM ■THE TWENTY-THIRD WORLD ^ Zionist Congress scheduled to convene in next August will be, it is already clear, one of the most decisive yet held, perhaps the most decisive since the First Zionist Con­ gress in 1897, The fact that it will be held in Jerusalem is indicative of the vast changes wrought since its predecessor met in 1946. The previous political objectives of the movement — a Jewish State in Palestine, is today a living reality; the dimensions of the Golah are steadily contracting, as one com­ munity after another disappears, liquidated by mass immigration to Israel, with a rapidity reminiscent of Biblical prophecy, and the pro­ cess of Kibbutz Galuyoth is being c o n s u m m a t e d at a pace never dreamed possible in our most san­ guine hopes. The main issues that still con­ front the Congress stem naturally from this revolutionary metamor­ phosis in Jewish national and in­ ternational status, and its reper14

cussions upon the relations between the Jewish State and Jewry abroad. Spheres of competence in work on behalf of Israel must be demarcated between the Jewish Agency and the Government of Israel, the World Zionist Organization must be given a legally recognized status, the structure of the supreme Zionist institutions and financial instru­ ments must be re-examined, while overseas local territorial Zionist bodies must be overhauled and reorganized to ensure the efficiency of their work in keeping with new conditions. The issues it seems, are plain enough; they have been discussed exhaustively during the past three years; two sessions of the Zionist General Council l Actions Commit­ tee) have debated their various as­ pects and made their recommenda­ tions. Yet to this day, three months before the opening of Con­ gress, no clearly formulated solution has been published. The whole discussion unfortunJewish LIFE

ately has been at the mercy of sharp veerings of policy on the part of Mapai, the dominant group both in the Government and the World Zionist Organization, under the im­ pact of opportunistic considera­ tions. Furthermore, though of late there has been some talk of a Jerusalem Program to replace the Basle Program, whose main objective has already been achieved, it is only now very tardily being realized that a new document must be drafted, defining the second stage in the re­ alizations of Zionist aspirations, namely the ingathering of these Jews “who cannot or will not” stay in their present countries of domi­ cile, and that for this program the previous objective, “A Jewish Na­ tional Homeland,” is now the start­ ing point. TN THE absence of such a Jerusalem Program, the Zionist Move­ ment since the establishment of the State has been in a constant state of bewilderment and crisis. Fifty years of concentrated political and fund-raising activity left little time for the ideological aspects after the fundamental principles had been laid down. Zionists, it appears, worked more with a dogged in­ stinct, a Messianic faith, than with a rational conviction that by their efforts the Jewish State would be realized. Consideration of the prob­ lems of Statehood and the relations between the State and the Diaspora was regarded as a purely academic question, in the category of Hilchoth Yemoth Mashiach. No one was more surprised than the ZionJune-July, 1951

ists themselves at the establishment of the State. None had made less preparation for its advent. It is significant that even Herzl’s highly imaginative novel of the Jewish State rebuilt, “Altneuland,” con­ tains hardly a hint on the role of the State vis-a-vis the many mil­ lions of Jews who could not or would not settle within its borders. Perplexity regarding its task, now that the State was a reality, was not the sole cause of crisis in World Zionism. This problem was not of such urgent moment. Fundraising and even political activity on behalf of the new State must continue for many years, though both, and particularly the latter, must assume a different character. In Israel the importance of the Jewish Agency declined as its ma­ jor functions were inherited by the Government. Overseas Zionist or­ ganizations suffered a s i m i l a r eclipse as the Government — un­ der pressure of the Israel Labor p arty _ sought to extend its peri­ phery of supporters beyond Zion­ ist ranks and to secure the aid of non-Zionists, particularly in the financial sphere, even if this meant alienating veteran Zionists with a long record of invaluable achieve­ ment to their credit. *FHE MAIN source of friction, however, has been in Israel, in the allocation of spheres of compet­ ence between the Government of Israel and the Jewish Agency Ex­ ecutive. The working arrangement elaborated by the Zionist General Council, and reinforced by the crea­ m

tion of a Coordinating Authority al sovereignty. However, the con­ (Mossad Letium), has not stood the stant desire not to disturb whatever test of experience, mainly because measure of stability that had been the falling off in Zionist funds has attained, nor to effect in any way compelled the Agency to transfer the prestige of established national to the Government a number of institutions, operated against any functions in the fields of housing reformist tendencies in this sphere. and immigrant absorption, which It is rather remarkable that the by previous mutual agreement had Jewish people, so inexorable in dia­ been placed under the Agency’s con­ lectics, should have put up with the trol. Nevertheless if the Zionist waste and overlapping, the haphaz­ Organization is not maintained as ard compromises and the patchan empty shell for purely formal work shifts, that made up so much reasons, the previous arrangement of the Zionist structure. To this placing the organization, training day, there exists, on paper at least, and transport of immigrants and both a Zionist and a Jewish Agency the initial stage of their absorption Executive. The fact that constitu­ under the authority of the Agency, tionally non-Zionists should sit on is not illogical or unworkable. The the latter body is conveniently ig­ prospects of success are now better, nored, while difficulties and possible for in the meantime the attitude of duplication of the work of the two Mapai towards the Zionist Organi­ institutions is avoided by the sim­ zation has changed and it is willing ple expedient of both having an to support the grant of some legal identical composition. They never­ status to be enshrined in a special theless have separate b u d g e t s , staffs, keep separate accounts, and Act of Knesseth. Internal structural problems of the Zionist Organization controls the Zionist Organization had been a certain Departments such as those frequent subject of discussion, even for Youth and Hechalutz, Shlichim prior to the achievement of nation- and Organization. Pros and Cons of Keren Kayemeth

“PHE PROBLEM of streamlining * the Zionist Organization will, it is hoped, now be tackled seriously. The major problem here is the co-existence of two separate Na­ tional Funds, whose functions have overlapped to an increasing extent in recent years. It is now being proposed that the Keren Kayemeth (Jewish National Fund) and the Keren Hayessod should be merged, 16

or rather that the Keren Kayemeth should be all but liquidated^ for that is what it amounts to in prac­ tical terms. Regarding the out­ standing work conducted by the Jewish National Fund in the re­ demption of the soil for Jewish set­ tlement, commendation is unani­ mous. The question raised by those in favor of its liquidation is whe­ ther the redemption of the soil is Jewish LIFE

no longer an anachronism, in the light of the re-establishment of Is­ raeli sovereignty and the large areas which have come under Gov­ ernment control either as State domain, mainly in the Negev, or abandoned Arab lands.

tion of their property in this and other ways, while irrespective of the amount of property previously held, the Government and the Jew­ ish Agency are making a settlement grant to every immigrant from Iraq.

Since the foundation of the State, pROM the point of fund-raising the Keren Kayemeth has neverthe­ * too, the Keren Kayemeth’s role less continued to buy land from the is based largely on a bookkeeping government, through the Custodian entry, supporters of the merger of Absentee Property. The logic argue. The major part of the Zion­ behind this transaction is as fol­ ist funds come of course from the lows: These lands have not be­ United Israel Appeal, the Keren come State domain by right of Kayemeth’s share being determined conquest. They are held in trust by previous agreement. Why this by the Custodian, until such time roundabout and fictitious arrange­ as a final settlement is reached, in­ ment whereby the Keren Kayemeth cluding some arrangment covering transfers its share out of the com­ the payment of compensation to mon pool to the Government (which former landowner. In view of the together with the Jewish Agency fact that these lands will be utilized is in any case the ultimate benefi­ for the settlement of new immi­ ciary), to purchase land which is grants, however, financial respon­ already under national control and sibility for their purchase must not which the Government has no need devolve on the Government, but on to sell? The Keren KayemetVs the Jewish people as a whole, whose function is now concluded, they de­ representative, the Keren Kaye­ clare, irrespective of the final poli­ meth, is in all that appertains to tical settlement to be reached with land-purchase. our neighbors. Henceforth it must How far this arrangement can confine itself to the administration be squared with the recent whole- of the land it holds as a national sole confiscation of Jewish property trust, besides engaging in works of in Iraq, which as Moshe Sharett development and amelioration, such has stated, will be taken into ac­ as drainage, terracing and affore­ count in any final reckoning of com­ station, which come naturally with­ pensation to Arab refugees, is not in its purview. Its other financial clear. The argument th a t' Israel's ■ and settlement functions must be Government must make good the transferred to the Keren Hayessod losses sustained by Iraqi Jews is and the Jewish Agency. The Keren hardly reasonable. Jews from a Hayessod must continue as the sole number of countries have suffered fund-collecting agency of the Zion­ outright or camouflaged confisca- ist Organization, under whose sole 17 June-July, 1951

control it must be. The counter argument That the Keren Kayemeth must continue its separate existence is based upon strong ideological premises; it re­ presents ownership of the land by the entire Jewish people,, and the tangible stake of every Jew, whereever he may be, in the Land of Is­ rael. The sanctity of the principle of national land-ownership one of the fundamental principles of Zionism, upon which Jewish tradi­ tion and socialist theory are almost identical #- has suffered a severe blow in the measure recently intro­

duced in the Knesseth to allow the Government to sell State-owned ur­ ban lands — which are most sub­ ject to speculation! — outright. It is now felt that there is no safe­ guard against official approval of the suggestion made frequently to stabilize Israel's pound, by offering large blocs of land for sale. At any rate, it is felt, transfer of the land into the possession of the Jewish National Fund, which by its sta­ tutes may not dispose of it other than by hereditary leasehold, is the best guarantee of true national ownership.

Zionist Identification with Israel

ENERALLY speaking, the pres­ ist parties will be affiliated. .Mem­ tige of the Keren Kayemeth has bership in these organizations will been enhanced by the rapidity with be personal and direct, though poli­ which it has adapted itself to the tical parties will enjoy a recognized new conditions and accelerated pace status. of State-building. Its extensive land Thus Zionists who do not wish to development, improvement and af­ identify themselves with any par­ forestation schemes, enabling the tisan group, but nevertheless seek foundation of Labor Villages and official Zionist membership in their Transit Settlements (Maabaroth), own country, will be able to do so. constitute a major factor in all Such a method of organizational Government and Jewish Agency ab­ structure, it is envisaged, will im­ sorption schemes. The Keren Kaye­ mensely strengthen Zionism abroad, meth has also made an invaluable opening up new fields for Zionist contribution in the past two years activity and enabling these organi­ in securing credits of a very sub­ zations to adapt themselves to the stantial magnitude in a series of new circumstances created by the European and American countries. achievement of Statehood. It will Upon the plane of the constitu­ channelize Zionist work and con­ ent territorial Zionist Organiza­ tacts with Israel through a recog­ tions, it is proposed to introduce nized central authority; it will in­ far-reaching reforms, whose main tegrate Jewries abroad and bring feature will be the setting up of a about a greater degree of national single organization in every coun­ cohesion ; it will facilitate the col­ try, to which all Zionists and Zion- laboration of all Zionists to achieve 18

Jewish LIFE

common objectives, such as the dis­ semination of Hebrew education and culture. Finally it will consti­ tute a preliminary step towards “the conquest of the communities,” which, as Herzl already foresaw, was necessary if the supremacy of Zionist interests was to be assured. This last aspect is particularly im­ portant at a time when the respec­ tive shares of Israel and local wel­ fare funds out of the United Jew­ ish Appeal is a subject of controv­ ersy, in which the humanitarian im­ portance of the task performed in Israël is not always considered rele­ vant.

membership in Zionist organiza­ tion. Zionists can and must express their Jewishness and ties with Is­ rael by every means reasonably in harmony with local conditions. It is highly characteristic that beyond fund-raising so little has been done by them in this respect. They must appreciate that their Zionist con­ victions are not compatible with op­ position to chalutziuth and the en­ couragement of emigration to Is­ rael, even where their own children $re involved. They must realize that the degree in which they may legitimately influence Israel, either personally or through Zionist insti­ tutions, is dependent on the mea­ sure in which they identify them­ selves with Israel and its interests. It is the problem of the nonZionists that remains to be solved — a problem which by its nature does not come within the scope of the Zionist Congress, except by negative implication. It is peculiar, to say the least, that non-Zionists, who base their non-Zionism on the unchallenged priority of their local loyalties, should so ostentatiously prefer direct contact with Israel — a foreign State — to the medium of a local Zionist body, duly con­ stituted accordingly to the law ofthe land.

ORGANIZATIONAL r e f o r m s alone will not, however, remedy the low ebb to which Zionist work overseas has reached. Zionists abroad, for all their devotion to the particular job in hand, tend to lean too much on Israel. A very danger­ ous symptom is their inability to rationalize their demand for a con­ tinued and recognized corporate ex­ istence, which intuitively they know is in their own and Israel's interest. Indeed at times, one has the feeling that their demand for an official status is made to justify their existence and not vice versa, because they realize thât it is es­ sential for the proper performance TT APPEARS that Israeli leaders of their functions. will be sorely disillusioned in Zionists overseas must appreciate that the distinction between Zionist their belief that non-Zionists will and non-Zionist recognized by the continue to provide financial aid constitution of the Jewish Agency, with no strings attached. Already no longer has any validity. Being it is reported that their objections a Zionist today means more than had secured the alteration of the the purchase of a Shekel and formal proposed Charter for the Zionist June-July, 1951

Organization, giving the Jewish Agency recognized status overseas. The proposal to give a Zionist re­ presentative the right to attend Is­ raeli Cabinet meetings, without voting rights, whatever its merits and demerits, must fill these nonZionists with horror. It is on this question of ties between Jews abroad and Israel that the nonr Zionists are most sensitive. It is on .this point that the Zionists, at least those in Israel, have least to con­ cede. Can Israel barter principles for financial aid, however serious our economic straits? We have here a curious repetition of history. In 1917 it was a re­ sult of the efforts of non-Zionist

circles whose spokesman in the British Cabinet was Edwin Mon­ tagu, the Jewish Secretary for In­ dia, that the Balfour Declaration was watered down and emerged such an ambiguous and vague docu­ ment. (It is not germane whether a more precise wording would have altered the course of later events). Historical analogies are of course, misleading. C o n d i t i o n s have changed and so have the parties in­ volved. It is not Britain that is granting the present Charter; it is the Government of Israel. But the recipients of the Charter and its antagonists have hardly altered, nor have their mutual relations. They are the Zionist and the assimilationists respectively.

THE TORAH WAS GIVEN IN THE DESERT It is w ell to tak e cognizance of a fact w hich is seem ingly overlooked b y m an y people, n am ely, th a t the Torah w a s given to the Israelites in the w ilderness, before th ey en tered the Prom ised Land. W ould it not h a v e b e e n m ore proper for the Torah to h av e b e e n g iven on the soil of Eretz Yisroel? Upon close exam ination of the su b ject w e m ust come to the conclusion th at the Torah w a s g iv en in the d esert to show us th a t the la w s of G -d are not m erely b in d in g w h en our people in h a b it Eretz Yisroel; th ey a re to b e o b serv ed even w hen w e live in the D iaspora. Thus w e c a n re a d ily u n d erstan d .th e Divine W isdom in p resen tin g Israel w ith the Torah in the w ilderness. It w a s to tea c h us th a t w h ere there is Torah, w ild ern ess becom es civilization; furtherm ore, th a t the Law, ev en in the a b se n c e of a lan d , will k e e p Israel aliv e. —H. Zvi G ottesm an

20

Jewish LIFE

• A yeshivah graduate discovers America.

By ABRAHAM STERN QO I DECIDED to take a trip. food, that was a problem too, es­ ^ I had a hurried meeting with my pecially for us who sought to par­ good friend, Arthur, who is always take of occasional complete meals, ready to go anywhere. We decided with benefit of kashruth. Orthodox to leave the very next morning on Jewish living in general was so a hitchhiking trip, destination: complicated on such a trip as to be West — towards Pittsburgh, Indi­ almost impossible. But we managed anapolis, St. Louis, Dallas, Oklaho­ fairly well, and even found it pos­ ma City, Santa Fe and on — as far sible to laugh at some of our as friendly drivers and our limited difficulties. resources would take us. In the matter of davvening for We packed small bags with the example, we discovered that many necessities for the trip — light of the smaller towns, and even some clothing, tallith and teffilin, a cam­ of the larger ones had no syna­ era, flashlight, some roadmaps, and gogues. Minchah and Maariv were that most important of all religious hardly a problem, they could be re­ travellers’ provisions: a king-size cited just about anywhere. But Shacharith, with tallith and teffilin, kosher salami. We spent four weeks and a day sometimes presented real difficulties. on the road. We passed through hundreds of towns and cities in JIT ABOUT ten o’clock one evetwenty-one states, within the New -ning, we were picked up outside York, Missouri and New Mexico tri­ Nashville, Tennessee, by a truck angle, and covered nearly nine thou­ farmer hauling a load of vegetables sand miles. South. We rode with him till four Hitchhiking, it soon developed, in the morning, when he announced poses problems as to the frequency that this was as far a&he was go­ of rides. On occasion we amateur ing. He let us off at the outskirts tramps had to cool our heels for six of town, which is the logical place or seven hours between lifts. As to to stay wheh trying for a lift, since June-July, 1951

21

freight trucks, and other long dis­ tance motorists, usually gas up and rest in the cafes and inns at the outskirts of towns. We stood calmly at the highway side for about half an hour, waving our thumbs limply at the occasion­ ally passing vehicles. Faint rays of light were gradually appearing in the dark skies, but it would be at least another hour until sunrise. We sat on a patch of grass to rest for a while; it was almost useless to try for a lift while it was so dark outside. The light increased gradually, un­ til there was broad daylight. A little way down the road an unshaven man in overalls was open­ ing his filling station. Perhaps he back in amazement. could tell us just how far we were We were somewhat hardened to from town. “looks” by this time, since we had As it turned out, we were about been “on the road” for nearly five eight miles from Memphis, and days, and had already davvened on there’d be plenty of traffic along in a golf course, and in a farm yard, an hour or two. “And if you fel­ amongst others. But there was lahs’ll take my advice,” said the something different about the looks native, “you’ll walk down the high­ we received that morning. way about a mile and try for a lift We completed Shacharith and in the vicinity of the hospital. Cars proceeded to the highway again to sure slow down there.” await a lift. We waited and waited, We picked up our bags and head­ but no luck. The traffic was quite ed in the direction indicated. We heavy by this time, but not a single strode up a path from the roadway, vehicle stopped. We remained in to a beautifully seeded lawn, where the same spot for nearly four hours, we zipped open our duffle bags and and finally decided to start walking to Memphis. It was less than eight removed talleythim and tefillin. While davvening, I noticed mo­ miles away and we might still even torists slowing down to take a long get a ride in. As we passed the hospital build­ look at us, stopping completely, then starting up again and proceeding ing on whose land we had davvened, at a snail’s pace, their heads turned and awaited a hitch, I paused moJewish LIFE 22

mentarily to read a bronzed sign on* the hospital gate. In bold letters it proclaimed: STATE HOSPITAL FOR THE INSANE.

Jewish foods like blintzes and gefilte fish* Fortunately, most rural areas in the West and South offer numerous varieties of fresh fruits and vege­ tables at their roadside stands, dur­ ing the summer season, and these plus our kosher salami, canned fish and milk constituted a fairly ade­ quate diet. v

T lf E RECEIVED lifts from all * sorts of people, driving all sorts of vehicles. We rode in cattle wag­ on in Texas, in wheat trucks in Kansas, with a milkman in Okla­ homa, and with a shochet in Indi­ ana. The shochet travelled from TT WAS rather surprising to me, a town to town, providing kosher A New Yorker, to find that simple shechitah for those who cared. He everyday foods like rye bread, served as a Hebrew teacher, con­ cream cheese and sour cream were tributing a smattering of Jewish virtually unknown outside the me­ knowledge to the children of a doz­ tropolitan cities. As a matter of en towns. fact a quart jar of pickled herring, The problem of obtaining koshèr which we purchased in Dallas, was food is a major one for all Jewish a highly appreciated gift to a Jew­ travellers. This became apparent as ish family in Odessa, Texas, with soon as we were several hundred whom we spent several days. miles out of New York City. Ko­ An item like kosher coarse salt, sher restaurants are virtually non­ vidiich all of us take for granted, existent, except in the really large was unobtainable in another West cities, and even then their kashruth Texas town where we stopped for is of questionable nature. In St. Shabbos. What’s Shabbos without Louis, Missouri, for example, a city chicken and soup? We wired a ko­ with a sizeable Jewish population, sher butcher in Fort Worth and had we were told that a strictly kosher a chicken flown out to us, a distance restaurant was located in one of of several hundred miles. To our the city’s large communal institu­ dismay we found, that although new tions. We made our way there utensils had been provided us for promptly. A fine meat and vege­ the preparation of the fowl, it was table platter was prepared for us impossible to obtain kosher coarse by the counterman who inquired salt. We solved the problem finally, casually whether or not we cared by purchasing a bag of rock salt, for any butter on our corn! and hammering and straining for A host of so-called “kosher style” hours, until a sufficient amount of restaurants abounds in most cities the proper sized salt had been ob­ with fair-sized populations. Here tained. We spent nearly a week in Texas, pigs knuckles and shrimp salads share the menu with “traditional” which is a fabulous state, indeed. June-July, 1951

23

We arrived in Dallas early one Sun­ Jews, who, as they put it, “con­ day morning, and what we saw of stantly embarrass us by refusing Yiddishkeit there really made us to date with our gentile friends. feel good. Parked alongside a large And they’re too clannish and old synagogue, were several large bus­ fashioned, anyhow.” ses belonging to the “Associated Hebrew Schools.” We later learned JE W IS H COM M UNITIES we that these busses travel to all parts * visited made one thing clear of the city as well as to the subur­ enough to us. There is a growing ban areas* to pick up the Talmud resentment out of town towards Torah pupils. The system seemed to meshulochim from the big Eastern be producing good results, for we cities and towards the various or­ were informed that the Hebrew ganizations which they represent. School attendance was quite high Several community leaders ex­ as a result of the pick-up service. pressed themselves heatedly and at In the Beth Midrash of the shul, length on the subject, explaining two men were seated near the shul- that although their contributions chan “making tzitzis.” The sham- are higher on a per capita basis mash, a saintly looking old man, than those of their brethren in the greeted us with the traditional larger cities, their actual benefits “Sholom Aleychem,” and in the are almost nil. I distinctly remem­ true spirit of Hacknosath Orchim, ber one Oklahoma president’s pro­ bade us feel at home, and asked if test that his congregation had been we cared to freshen up a bit, and contributing generously to a cer­ have a bite with him. The wash­ tain seminary in New York. “As a room was adjacent to a fine mik- matter of fact,” the president vah. Later we were treated to a claimed, “I would often go out of breakfast of lox, cream cheese, ba­ my way to make certain that the gels, eggs and coffee. We knew that collector from this particular in­ though nearly seventeen hundred stitution would go back to the city miles from home, we were amongst with a substantial sum of money. heymishe Yidden here. The young­ But now,” continued the president, sters about us seemed proud of “as far as my congregation is con­ their identification. They roamed cerned, we’re through with that fel­ the streets sporting handsome Is­ low and his like. Occasionally he raeli yarmalkes, and were only too would come here on a Friday morn­ happy to show “the easterners” ing and the members would beg him to stay on, and conduct a Sab­ around. bath service for us, but he always The very next day, in a town found some excuse to leave town only a few hours distance from this before noon. city, a group of Jewish high school “We need a rabbi for our congre­ and college students expressed their contempt for the young Dallas gation. We called this seminary a 24

Jewish LIFE

number of times, and even sent a delegation to New York to see whether or not-a personal contact would help in procuring the serv­ ices of a rabbi. It's always the same story. There’s either no one to send, or else there’s no one who’!! con­ sider a position out our way, in Golus.”

bos we stayed in a medium sized city in Arkansas. We arrived in town pretty close to licht-bentchen time, and after getting settled in the local “Y”, we proceeded to seek out a shool for Kabbolath Shabboth. Several blocks, or “squares” as they are called in that part of the country, from our quarters stood a striking Gothic structure. A neatly arranged bulletin board notified passers-by that Sabbath Services would be held at 8:45 P.M.

T TOO was asked to conduct a serv* ice in this town, and although I’m neither a rabbi nor a meshulach, I consented. Strangely enough, the town has a Jewish population \* T E RETURNED to the YMCA, of fifteen and a half families (the * v (where we no doubt made his­ half comes in somehow through a tory be being the first ever to have family inter-marriage), but there been Mekabel Shabbos, and to have were over forty people present at had a Seudah replete with Zemiroth, in such an institution), then that service. we proceeded to the “synagogue.” The synagogue was located about five miles frorh the center of the The building, now open, was quite city, and I was offered at least a stunning. It was outfitted with an half dozen Shabbosdigge lifts to air conditioning system *beautifully and from the shul, by well-mean­ panelled ceiling and walls, and lead­ ed stained glass windows. ing congregants. The place was lavish -— and dead The service, if it could be con­ sidered a service, was a makeshift with a frozen death. It was as if affair. I was informed upon enter­ architects, builders and congre­ ing the synagogue that only three gants had united in a single pur­ of the people present were able to pose — to keep out the warm spirit read Hebrew. Incidentally, the only of Jewish worship at any and all . religious functionary of the syna­ costs. The “minyan” consisted of six gogue is a Christian young lady who teaches Sunday school. She, women and four men, exclusive of however, limits her teachings to the “rabbi.” “Old Testament stories,” and since Following the service, which was there is no one else qualified to do devoid of any Hebrew save the Kadthe work, “what can we do?” dish recited by the “rabbi” with During the course of our trip we considerable difficulty, we got up to spent four weekends away from leave. My friend, Arthur, reminded home. Each, we passed in a differ­ me that the Jewish community of ent part of the country. One Shab- this city was notorious for its affili-

June-July, 1951

25

ation with the American *Council for Judaism. As we approached the doors leading to the street, we were greeted by the outstretched hands of the “rabbi,” who inquired non­ chalantly, what part of the East we hailed from. We were somewhat surprised that our identity had been so promptly determined. Why, he hadn’t even listened to us speak, how did he know that we were easterners? But the clergyman soon resolved our bafflement. The only young people who attend serv­ ices in those parts, he explained, are easterners. His deductions confirmed, we be­ came involved in a lengthy conver­ sation. During the course of our discussion, we divulged that we were interested in learning about various trends in Jewish communi­ ty life. Could he enlighten us in regard to conditions in this part of the country? He commenced a lengthy dis­ course on Jewish education in which he said we would no doubt be inter­ ested, as fornier Yeshivah students. “Why, in my congregation we are making considerable progress in Jewish education. Would you believe it — Hebrew is now being taught in our Sunday school?” Before we could brace ourselves for the shock he explained, “We teach our chil­ dren one new Hebrew word each week.” That night, I lay awake for hours calculating mentally just how many years it would take one of his geonim to master the Shema. 26

TN CHICAGO we met up with a young man whom we had not seen in several years. In fact we prob­ ably wouldn’t have recognized Cy Spungen if he hadn’t seen us first, for Cy was now in uniform. Sgt. Spungen was an old friend from our Yeshivah days, whb was now attached to an Army Air Field out­ side o f *Chicago. In fact he was acting chaplain at the base. We chatted with Cy for several hours, and his accounts caused our hearts to swell with pride. He re­ lated experience after experience of how he had discouraged inter-mar­ riage, of how a course in conversa­ tional Hebrew had been introduced right at the base, and how a spe­ cial educational program for serv­ icemen’s children had been organ­ ized. (Here was one boy who was doing so much to combat the Amhoortzus that we had seen during the previous weeks). Here was some nachas at last, for the many discouraging things that we had seen and experienced. This was America. Communities in the process of assimilation. In­ dividuals, the shammash in the Dal­ las synagogue, the shochet in Indi­ ana, a young soldier in Chicago, each in his own way trying to stay the levelling steamroller. Our eyes had been opened to the true condition of our people. We became intimately aware of the problems of out - of - towners. We knew now that New York is only a small part of America — a great big country. Jewish LIFE

(INVERSION for M M Ai R R IA G E By SOLOMON WEINBERGER

Does marriage provide a proper motive for conversion? A rabbi presents a thoughtful and valid answer. TN A POPULAR column of a Yid­ dish daily, there appeared re­ cently a letter in which a troubled and em b itte re d Jew ish f a th e r pleads for advice to sustain him in a painful but not unfamiliar di­ lemma. His son had fallen deeply in love with a girl of a different faith. The young man, endeavor­ ing to reconcile the situation with his traditional background, request­ ed his fiancee to convert to Juda­ ism. The girl readily consented. To quote the father, “He (the son) went with her from one Rav to the other, asking that they convert her, but none of the responsible Rabbonim in town would grant them their wish. But at last they found a so-called ‘Rabbi', of whom it is said that he is a Mechalel Shabbath (desecrates the Sabbath), and he converted her." The essence of the counsel given in reply by the columnist to the confused father was: “Your embitterment against your son should not, under the circumstances be so strong. You should be pleased that your son insisted that his Christian beJune-July 1951

loved should convert and obli­ gate herself to observe the Jew­ ish religion and raise their chil­ dren in the spirit of Judaism. The fact that she agreed to all your son’s demands is proof that she loves him dearly, and in a measure, is a guarantee that she is Jewishly-inclined and will re­ main so.” r We can readily appreciate the columnist’s effort to assuage the pain of a hurt and sorely-tried parent and thus restore peace and harmony to a Jewish family. After all, no amount of censure will undo what has been done. However, it must be emphatic­ ally stated that basically this ap­ proach represents a dangerous oversimplification of a major prob­ lem. For some inexplicable rea­ son the counselor ignores a num­ ber of vital considerations, as set forth in the letter. The questions which would of necessity disturb a careful and observant reader a re:

W HY DID the responsible Rab-

¥ bonim in town refuse to direct the conversion? 27

Was the clergyman, a Mechalel Shabbath, who did grant their wish, qualified to do so? If not, is the conversion valid?! Are we certain that the girl's consent to convert was sincere? Or was she motivated by a desire to conveniently overcome her fian­ cee's religious scruples which bar­ red the way to marriage? Of course, a columnist's haste in advising, without taking full cognizance of all factors, is no cause for great alarm. It is a most frequent occurrence, and it would be unwise and fairly im­ possible to try to cope with all of them. What must concern us, how­ ever, is the sentiments expressed, the important implications over­ looked, and the ignoring of genu­ ine Jewish religious requirements. There has developed an unfor­ tunate tendency to regard the rit­ ual act of conversion as a satis­ factory solution to the ills and problems of inter-marriage. Re­ course is increasingly being made to a mechanical conversion as a convenient method to circumvent all difficulties. Unrealistically, with complete disregard of innumerable complex factors, with an incredibly naive approach to human relations, conversion has been seized upon as a panacea. Even more disturbing than this abuse of a sacred institution which

such a callous attitude entails, is the fact that this practice is sanc­ tioned in the name of religious principle. A development which is based on misconception and distor­ tion of Jewish tradition, detrimen­ tal to the purity of the Jewish family structure, is encouraged in the name of religion. The Ameri­ can Jewish community which has an abundance of strange and unique anomalies, has yet to come up with anything to rival this. Responsible Rabbonim, aware of this unhealthy situation and its dangerous possibilities, strive to discourage this practice and refuse unconditionally to perform conver­ sion in cases of inter-marriage. Un­ fortunately they cannot prevent ir­ responsible clergymen, willing vic­ tims of the popular trend, from directing conversion. Nor do we lack unscrupulous self-styled Rab­ bis who have discovered they can profit by helping distressed young couples, Not only can they boast of nobly and conveniently remov­ ing the obstacles in the path of yoqng lovers, but at the same time enhance considerably their finan­ cial balance. A Concerted attempt to check these undesirable practices, must start with a clear restatement of the traditional view. Such a state­ ment would afford ample evidence that conversion for marriage has no validity in Jewish life.

Futility of Insincere Conversion

T H E BIBLE records a period in Jewish history which suffered from a wave of mass inter-mar­ 28

riage. In Ezra (Ch. 9-10) we find a detailed description of this sorry state of affairs, which remarkably Jewish LIFE

resembles our own. Ezra is shocked and astounded when he is apprised of the number of n on-Jew ish women married to Jews >The heart­ broken scribe informs us: When 1 heard this thing, I rent my gar­ ment and my mantle, and I plucked out some of the hair of my head and my beard, and sa t down astounded. But after regaining his composure, Ezra, the priest, rose up and said unto them, Ye hav e acted unfaithfully and have brought home strange wives . . . Now there­ fore make confession u/wto the Lord, and do His will; and separate your­ self from the nations of the land and from your strange wivesr Present-day advocates of conver­ sion will find Ezra's, attitude puzz­ ling and his actions too hasty and arbitrary. No doubt had Ezra taken the trouble he would have found many of the young wives deeply in love with Jewish husbands, and would gladly and happily consent to their husband's every wish. What would have been more simple than to hurriedly teach them “basic Ju­ daism" and convert them, and thus avoid the needless destruction of blissful family relationships. In­ deed, some modern scholars have raised these “critical doubts." pZRA , on the other hand, realized that formal ritual conversion, unless accompanied by inward con­ version and spiritual transforma­ tion, is pointless and useless. Ezra understood that the beliefs and habits of a lifetime nurtured in a pagan atmosphere, foreign and 6pJune-July, 1951

posed to Judaism, are not easily erased. Ezra further understood that the love of Jewish ritual, cus­ tom and tradition is riot easily ex­ perienced.. Nor can conversion in­ stil the spirit of Jewish belief and inner identification with the farflung Jewish community, which is integral to being a Jew. Ezra knew that conversion would not alter the fact that their children spoke part­ ly in the speech of Ashdod and did not understand to speak in the Jew­ ish language, but according to the language of the other people (Nehemiah 13:24). In the light of these factors; conversion was un­ thinkable. Send away your strange wives, Ezra demanded; their pres­ ence would adulterate the Jewish family, would undermine Jewish faith and destroy Jewish life. The conditions of the Jewish community in the Holy Land at the time of Ezra's arrival were, it is true, extraordinary. It was a difficult transition period. The re­ adjustment of the returned exiles to neWly-acquired independence was slow and painful. This fact, how­ ever, does not detract from the sig­ nificance of Ezra's action and its lesson for us. The application to our own unstable times is even more forceful. The American Jew­ ish community is as yet on the long, gradual, arid painful road of adjustment. This therefore, is the time to eradicate an undesirable precedent. Actually, howevrir, at •all times and under all conditions the attitude toward conversion re­ mained unchariged. 29

T H E CLASSIC instance of a non- clearly developed and defined in Jew^ acceptance of Judaism and the Talmud and codes. Our sages her entrance into the Jewish fam­ realized that the institution of ily is to be found in the Bibli­ Geruth (conversion) touches on the cal story of Ruth. Although con­ very basis of all fundamentals, version is not directly mentioned for it determines who is and who in the Biblical book, there is no is not a Jew. So basic a question question that Ruth’s immortal vow does not allow for an ambiguous of undying devotion to Jewry and reply. “When a man comes in these her heartfelt expression of allegi­ times seeking to become a prose­ ance to the Jewish faith was re­ lyte, he is asked: ‘What is your garded as the ideal to be desired motive in presenting yourself to of all proselytes. This is not to become a proselyte?” (Yevomoth, say that it was unrealistically ex­ 46b.) The motivation is of the pected of all prospective Jews to utmost importance. The position of rise to the exalted spiritual, intel­ traditional Judaism (as stated in lectual, and emotional heights of a Yoreh Deah, section 26 f) is that richly-endowed, noble soul like Ruth. those who seek to become pro­ It was, however, the yardstick by selytes for the love of a Jew or which Jews throughout the ages Jewess or out of fear of Jews measured all converts to Judaism. and proselytes for the sake of bet­ The sincere avowal of: Thy people tering their lot should not be ac­ shall be my people, and thy *G-d cepted. Genuine converts are those will be my G-d; where thou diest, who become Israelites, though there *will I die, was the minimum re­ be nothing to be gained thereby. quirement of anyone who desired A genuine proselyte is one drawn to become a Jew. irresistibly by the truth and glory This earnest and valid approach of the Jewish faith; not one at­ to the problem of conversion is tracted by external considerations. The Genuine Proselyte

M ODERN SCHOLARS do not garded, buttressing their argument * agree on the over-all question with conflicting quotations. For of the position of proselytes and our immediate purpose it is un­ the practice of conversion in Jew­ necessary to enter into these dis­ ish history. Some scholars main­ cussions or to attempt to reconcile tain that converts were often ea­ these seemingly contradictory texts. gerly sought and encouraged, quot­ One point is most explicitly evi­ ing various Talmudic texts and his­ dent from all references on the torical documents to support their, subject. Conversion motivated by thesis. Others contend that con­ marriage intentions or for similar verts were discouraged and ill-re­ reasons is unsound, undesirable 30 Jewish LIFE

and in the opinion of Rabbinic au­ thorities, invalid even after it is performed. (See article, “Proselytism in Talpioth, Vol. II, No. 1-2). Rambam (Maimonides), in his treatment of the laws of the Tal­ mud which prohibit the perform­ ance of conversion in cases involv­ ing inter-marriage, offers some ori­ ginal observations, which indirectly point the way to a possible remedy to our present problem. Maimoni­ des clears up a faulty impression which one may obtain from a sim­ ple reading of Scripture. The To-, rah in a number of places vehe­ mently condemns Samson and So­ lomon for marrying non-Jewish women. Rambam hastens to ex­ plain that it would be erroneous to think that Samson, a hero of Israel, and King Solomon, beloved of the Lord, would marry pagan women without converting them. But, we may naturally ask, if their wives did legally accept the Jewish faith, why does the Torah condemn Solomon’s deed as an act of dis­ loyalty and an unforgivable sin? Here Maimonides offers a novel and illuminating explanation. Dur­ ing certain periods in Biblical his­ tory, as in the times of David and Solomon, and previously in the era of the Judges, the vast majority of non-Jews who sought to become Jews were motivated by designs ofoutward gain and social and poli­ tical security. The duly authorized and recognized judicial bodies, aware of this fact, categorically refused to accept any proselytes. The letter of the Law, however, June-July? 1951

permitted any group of three schol­ ars, though lacking official ordina­ tion and authorization, to grant conversion. The prospective prose­ lytes, rejected by the official religi­ ous courts, turned to non-recognized clerics who converted them. This was the origin of a group who claimed to be Jews, but actu­ ally, factually, and in the opinion of the Jewish authorities, remained pagans. The wives of Samson and Solo­ mon were “proselytes” of this sort. Refused by the official courts, who frowned on their obvious marriage intentions, they resorted to unau­ thorized conversion. Samson and Solomon were satisfied with token conversion. They regarded the women as of their own people. But the Torah considered them alien, and pagan women. (See Mishne Torah, Hilchoth Isurey Biah, Ch. XIII, 14 ff.). jUTAIMONIDES’ interesting and * A persuasive analysis of the un­ fortunate episodes in the lives of two illustrious leaders of Israel constitutes an invaluable contribu­ tion toward the proper understand­ ing of the problem. The repeated Scriptural condemnation of Sam­ son and Solomon, in view of Rambam’s findings, prove conclusively the standpoint of the Torah to­ ward m a rria g e -in s p ire d conver­ sions. The Torah, speaking for the soul of the Jew, brands as shame­ ful and disgraceful any act of upgenuine conversion. Deep-rooted spiritual conviction, intellectual in31

tegrity and emotional sincerity, must be required of all prospective converts. Conversion where these elements are lacking is a ludicrous and preposterous mockery of a sa­ cred ideal. At the same time, Rambam’s an­ alysis of thè traditional practice in Jewish history offers an impor­ tant clue toward the partial solu­ tion of our problem. The signifi­ cant fact to be gleaned from Maimonides’ statement is that although Jewish law permits every rabbi or scholar to direct conversions, in

practice, however, the specially constituted, authorized rabbinical courts had the final say with re­ gard to which, and under what cir­ cumstances, proselytes should be ac­ cepted. That this was the normal procedure can be inferred from the Talmud. In almost all instances of actual conversions described in the Talmud, the recognized rabbinic leaders, such as Shammai and Hillel, are specifically mentioned as the directors of the conversions. The leaders of the Sanhedrin were entrusted with the supervision of the sacred institution.

Central Authority Will Meet the Need JJ RETURN to a similar system versions are heavy responsibil­ of centralized, specially author­ ities which he is not in a po­ ized, rabbinical courts that will sition to shoulder alone. Under have the sole power to act on all the proposed plan, the rabbi aspects of conversion and related confronted with a serious prob­ family matters is the urgent need lem will simply direct or refer of our day. The final form and ex­ the interested parties to the act powers and function of the nearest court. Of course, the courts are questions which the var­ rabbi will impart his first-hand ious rabbinical organizations must knowledge of the case to the consider and decide. But the need members of the court to help for a system of centralized and them in their inquiry. There s tra te g ic a lly placed rabbinical seems to be no logical reason courts cannot be questioned. It is why any conscientious rabbi the only plan which would bring should object to this set-up. back order to the confused and The only objections will ema­ chaotic state of affairs and check nate from the very sources the present ill before it assumes which make this plan an im­ the proportions of a plague. The perative necessity. many advantages of this plan are self-evident: 2. The members of the co u rts would be qualified experts, with 1:. I t should prove a welcome re­ thorough knowledge of Jewish lief to the local rabbi of the law and practice, and who have community. Too often the rabmade intensive and extensive [ bi finds that the many involved family difficulties such as constudies of the field. m

Jewish LIFE

3. The courts would enjoy the uniquely advantageous position to judge each individual case carefully and impartially. All facts will be sought out; all fac­ tors will be weighed carefully. The decisions rendered will not be haphazard. They will come as the result of thoughtful delib­ eration, and will be in accord­ ance with Jewish law, and will take into account the particular qualifications of the parties con­ cerned. 4. Jewish men and Women, prop­ erly informed of the purpose and function of the courts, will gladly welcome the expert ad­ vice and assistance of the courts. Interested parents or friends, too, will no longer be compelled to seek the doubtful advice of unauthorized counselors, b u t

will instead turn to the official rabbinical courts. 5. The courts will keep records and statistics of all cases. At present there is almost no sys­ tematic data available on the subject of inter-marriage and conversion. The courts will be in a position to remedy this deplorable situation. The value of such statistics cannot be overestimated. On the basis of such' records it will be possible to measure the extent of the success of the courts and thus help avoid unnecessary mistakes in the future. 6. Numerous advantages, in addi­ tion to the above-mentioned will become evident with the natural extension of the work of the courts.

"VFFICER-U U BSTITU TE H UROW ITZ" BLEE BRIAN

T H E TWO boys were silent in the Pullman section and waited as the train pulled across the familiar city streets of their home town. They were returning from furlough and they felt a little let down, for the prospect of the army routine after the ten exciting days they had spent at home was not cheering. They looked out the window at the city they knew so well and wished they were out . . . and free again. At Pearl Street a little man in his late fifties or early sixties with a crisp white mustache and greying hair got on. He was going to St. Louis and had reservations for the upper portion of the section. The boys nodded distantly to him and returned to watching the. river out­ side. Presently he started to read a technical journal and paid them no attention, as they discussed camp life and particularly their prospects for going to the officer candidate school to which^they had applied for admission before going on furlough. After a few minutes they no­ ticed that the elderly gentleman had put down the magazine and was listening to them. They seemed a little embarrassed at being over­ 34

heard but presently he leaned over and, speaking with only the slight trace of an accent which made his speech both foreign and dis­ tinguished, said, “I see you are Jewish.” Perhaps he had seen their names on the luggage. Both boys nodded and he smiled and said he was Jew­ ish himself and he had been in­ terested in their talk of officer training. “You see,” he said, “I was in the army once . . . the Ger­ man Army, but that was many years ago.” “Were you an officer ?” “A Jewish officer in the German Army,” he laughed. “That does not seem strange to you but it was an alm ost impossible achievement.” And he shook his head, full of the memory of those years. During the long afternoon as the train sped across the flat Wyoming lands heading east he related his experi­ ences to the boys. TN 1911 he had been drafted for a year’s duty in the peacetime army. It was a system of conscrip­ tion only slightly different from the one the boys were familiar with. He had had a good technical educaJewish LIFE

tion and because of this background had been assigned duty with a com­ munication unit, where after six months because of outstanding per­ formance in line of duty he had been promoted to corporal in the re­ serves. The boys in their new khaki uniforms could not appreciate what this promotion meant, for in the German Imperial Army there were few Jewish corporals or few Jewish non-commissioned officers of any rank, though the proud Reich con­ scripted its Jewish citizens as free­ ly as it did men of other faiths. As a corporal he had been assigned to construct a network of telephone lines for the forthcoming army maneuvers. It was an important task with the Kaiser and his staff engaging in the war drills. “When the job was completed,” said Hurowitz, “I was called into the office of the company captain and congratulated, and I was told that I was being recommended for officer reserve training. This would require me to spend so many hours each day in class and the rest of the time I was to continue to perform my military duties. You might be sure, the news that I would become a lieutenant filled me with happi­ ness and I attended classes regular­ ly for the next two months, all the while imbued with the highest spirit of enthusiasm. “Then one day I was selected to go to Posen and there install some lines with a crew from the regular army. I was gone three weeks and when I returned I found myself June-July, 1951

lagging behind in my class work and was forced to request outside assistance from my instructor. He was an over-age lieutenant and at first he was not willing to give me the extra time. Finally, however, he agreed, but you can be sure he did not make things light for me. “I was busy in the evenings, too, with extra duties and the time that I should have been spending in preparing the new assignment was given to making up the back work. However, within a short time by applying myself diligently and fore­ going my week-end pass into Mu­ nich, where I might have seen the opera, I caught up with the rest of the class and in fact was publicly commended by my instructor. Be­ lieve me, I was in a very happy frame of mind.”

35

XJUROW ITZ STO PPED and ^ smiled; “Why not?” he shrugged to the two boys. “My marks were high and I awaited my first pre­ liminary examination with confi­ dence. And when the time came I was not permitted to take this ex­ amination, for the day before it was given I was ordered to report to Colonel Stanner, who needed a detachment of technicians to work on a temporary project in the south. This job took us four weeks and I returned to my outfit to find that I had been dropped from class for excessive absence. It did no good to tell the over-age lieutenant, my instructor, what the facts were. He refused to hear any defense, saying he had not been officially informed of my absence. “By now only one month re­ mained in the year's term of duty and I thought, “So much for their officer reserve training!” This was 1912 and the world was at peace. Why did I need this exclusive Ger­ man Army for a career? So I served the final month as a corporal and returned to civilian life. Two years went by and I finished my work at the university, then went abroad to study in England and here in America. In 1914 I re­ turned to Berlin, where I was of­ fered a high position with a com­ munication firm.” He sighed, not seeing the boys now, remembering the war which had come . . . that war which now seemed so remote and legendary. He was still for some minutes and the boys made impatient sounds 36

until he raised his head, smiling, and continued. “Still holding my corporalcy in the reserve I reported for duty and was sent to the east to install a net­ work of telephone lines for the rapidly expanding front. Then at the completion of this duty I was loaned to a railroad unit, where I acted as technical adviser to an engineering colonel, and it was from this colonel that I received my promotion to sergeant.” Again Hurowitz interrupted the story and lapsed into silence. So much remained to tell and these memories kindled old sensations, hopes and enthusiasms, which he could not put into words. What dreams there were too . . . to re­ member. The day the colonel told him his name was being put up for a first lieutenant in the reserves! Why not? Wasn't he already doing a job that called for a full captain's rating? But an officer in the Im­ perial Army named Hurowitz! This was unheard of! 7JND THE friendly colonel had smiled and chided him. “Such distinctions no longer exist. The nation is at war.” “You see,” smiled Hurowitz, “I too had almost come to believe that these distinctions had ceased to exist and daily I looked forward to the promotion. But it did not come. Instead I found myself trans­ ferred away from the colonel and sent to Wilno. Here I was placed in charge of a telephone mainte­ nance for the whole northern secJewish LIFE

tor and was given a desk in head­ quarters building, where I was placed between two captains. They consulted me daily about technical problems and when I answered the phone on my desk I said: ‘OfficerSubstitute S erg ean t H u ro w itz speaking. . / “Yes, by now I was completely reconciled to my lot not only be­ cause in the entire northern army out of perhaps six thousand offi­ cers there were only four who were Jews, but because I knew the war had no reality, no meaning, for me. I had a job to do. That was all. This was 1916 and I had not seen my family in two years; therefore, after I had organized my depart­ ment and put it on a working schedule I applied for furlough. I was expecting it to come through daily when one afternoon I was surprised to find myself summoned to the office of the commanding general. Here a flustered adjutant inspected my uniform and said to me curtly: ‘Very good, you are most fortunate. General Ludendorff has honored this headquarters with his presence and desires to speak to you/ *%TJAVE YOU ever seen his pic*■ A ture this great general's ? You must know how arrogant he wa:s! How stern and unbending! He was seated at a table covered with a beige cloth and he was sur­ rounded by local generals and col­ onels. I still remember the arroJune-July 1951

gant face, the sharp, narrow eyes, but I must say that I did not fal­ ter as General Ludendorfi: briefly explained to me that a drive was to be started soon and certain communicational lines had to be laid. “I knew the capacity of my sec­ tion; with the equipment on hand and in the Wilno warehouse I could promise the job done in so many days. “But this did not satisfy the gen­ eral. He frowned and said that was too much time. His words came quickly and his narrow eyes did not leave my face. He said the Officer-Substitute Sergeant must do better. The other generals were watching me closely and by now I was shaking inwardly but I gave no sign. I made some rapid mental calculations and was able to prom­ ise-provided there was additional equipment — the job in a fewer number of days. 37

“This satisfied the general. Would the Officer-Substitute Sergeant list the material that was needed? They brought me pen and paper and I was given permission to sit down. A full colonel, no less, gave me his own chair! Imagine—me, Sergeant Hurowitz sitting in the presence of these warlords ! That’s how much they needed me. Well, I wrote out my demands, and all the while I had to compel my hand not to shake. You see, so much depended upon the accuracy of these items, but I felt confident and I stood up and waited while General Ludendorff glanced at the paper before passing it to one of his aides. Only now did he speak n y name. ‘Offi­ cer-Substitute Sergeant Hurowitz/ he said in his harsh, clipped voice, ‘you have given an intelligent ac­ count and I thank you/ ^ J H A T NIGHT I was at work on the new installations and I had the job completed within ten hours of the time I had specified to the general. The offensive start­ ed and a short time afterwards I was surprised to find my name on the bulletin board: I was ordered to report for officer examination on such a day. In this of course I read the hand of the mighty war­ lord and I felt a surge of satisfac­ tion. Some of my earlier enthusi­ asms and hopes returned and I polished my boots and uniform but­ tons carefully. And then you can guess what happened. When the time came for me to be interviewed, the examination was cancelled, then postponed until a later date. 38

“ A month went by and I gave up hope. It was just as well. In conquered Wilno with its starving people, its bleak empty streets, its face of gray desolation, there was not much hope for anyone.” Hurowitz stopped his own story again and looked at the two boys who were listening. He wondered what military adventures lay ahead for them, for their whole genera­ tion. He thought of conquered Wilno, of gutted shops, of starv­ ing infants; he remembered old cruelties and wrongs. How small a thing his own ambition had seerm ed and how wisely he had put it all behind him. “Finally,” he said, continuing with his story, “my furlough came through and it fell upon the day I was again ordered to appear for officer examination. When I pre­ sented my problem to the adjutant to the commanding general he told me to take my furlough ; later there would be a chance to appear before the board of officers. But when I returned to Wilno after two pleas­ ant weeks at home I found orders transferring me to the western front. I spent three months in oc­ cupied Belgium, constructing lines and repairing damaged communi­ cation centers. I was delighted with authority to requisition material of the highest priority and even the divisional generals had to secure my permission to make inter-divi­ sional communication contacts. I performed the duties of a colonel, and after I had established order in this occupied territory I was

sent to Metz. And there one morn­ ing four years after the war had started, when the deed no longer had meaning or force to kindle in me enthusiasm or hope, after I had long sickened of the slaughter and of my own part in making more efficient the mechanics of it, I was advised by order of His Ex­ cellency, the Field Marshall, that I was appointed Officer Reserve First Lieutenant. %%TL ND WITH that order came ^ another which transferred me to the new front to a sector directly exposed to the new American Army, and here in a segment of No man’s land I was given an as­ signment which an enlisted man might have carried out. Having promoted me the Imperial Staff no longer seemed to need my talents. But this last danger I survived as I had many others. When the war was over I returned home.” Now his long story was at an end. He sat back in his seat and

stared at the mountains outside the window. The sunlight touched the distant peaks. A feeling of peace lay over the landscape but at this moment he found little of it in his own heart. The country to which he had given his strength and brains had spurned him. Even after these many years the dis­ criminations and wrongs still hurt. What had been gained by the struggle and miseries of those years? . . . A new cycle was com­ pleted. New movement, new life, new hopes were now caught up in the dragnet of another holocaust. He fount} bitter comfort in the reassurance of the two youthful voices. “You had a tough time all right, Mr. Hurowitz, but you know when we applied for officer candidate school, they didn’t even ask what we were. They didn’t seem to care as long as we had passed the tests.’’ O ffic e r-S u b s titu te Hurowitz smiled grimly.

LIFE AND DEATH Rav C h an an el b a r P a p p a said it is w ritten: 'H ear! for of noble things do I sp e a k ' (Proverbs 8:6). W hy w ere the w ords of the Torah com pared to 'n o b le ' things? It w a s tq inform ypu th at just a s a n oble p o ssesses the pow er of life a n d d eath over his su b jects so do the w ords oi the Torah p o ssess the secret of life a n d d eath . —Talm ud, S h a b b a th , 88b.

June-Julyy 1951

39

^7^nee

I-

*)&tael @ele6'iate&

(Top) D ancing in Jerusalem on the eve oi In d e p e n d e n c e Day. (Below, left to right) Dr. C haim W eitzm an a n d Mr. M. S h arett review th e Army p a ra d e a t H ak iry a Stadium . Chief R abbi H ertzog ad d re ssin g the C o ngregation a t Y eshurun S y n ag o g u e, Jerusalem .

40

Jewish LIFE

(Top) S ephardic Chief R abbi Uziel (First row center) a n d other n o ta b le s a t a sp ecial In d ep en d en ce celeb ratio n a t Y eshurun S y n ag o g u e. (Below) Tens of th o u san d s crow ded the m ain streets to w itn ess the p a ra d e . (Photos courtesy E isenstark, Jerusalem )

June-July, 1951

41

• A practical approach to à communal problem.

TO CHOOSE A ¿% A B B I By URI MILLER K

MOST difficult problem confronting many congregations concerns the choice of a rabbi. Moreover, this same problem exists with the choice of other synagogue functionaries such as schochetim and cantors. The importance of a proper choice can hardly be over-emphasized. A properly qualified rabbi (who of course must have semichah) will a ssu re a congregation spiritual growth and positive achievements in the realm of religious values. One not properly qualified will lead, either through acquiescence or ac­ tual sponsorship, to the breakdown of spiritual integrity. He will deterniine whether the pulpit is to be a source of Torah or a rostrum from which reviews of off-color novels and digests of political pol­ icies are to be enunciated. In our times, when the number of learned laymen is comparatively few, it is most important that the rabbi be a scholar in the tradi­ tional sense. That scholarship is needed by the rabbi to pass upon religious questions and to deter­ mine the many difficult problems that constantly arise in the Amer­ ican Jewish community. Moreover, 42

a scholarly and truly G-d fearing rabbi will not be swayed by pres­ sures for unorthodox changes in a synagogue ritual and communal functions. He will have the sup­ port of Israel’s sages—through his scholarship—in maintaining his re­ ligious integrity. The personality of the rabbi is of great importance, though not in the commonly accepted way. It is important because his effectiveness is determined by the relationship established between himself and his congregants. The rabbi must give inspiration and implant Jew­ ish teaching—and should therefore be inspired and filled with the spirit of Jewish belief. He must give comfort and solace—and must therefore be of a sympathetic and unselfish disposition. He must stim­ ulate to righteous living—and must therefore himself be G-d-fearing. These qualities, in full sincerity, can hardly be ascertained during a week-end visit, which, as is point­ ed out below, is the generally ac­ cepted method in choosing a rabbi. I?X AMPLES of the various tech“ niques employed were illustrat­ ed this past year in the case of Jewish LIFE

two congregations in the Middle West. One of them-—an orthodox congregation — permitted a year and a half to pass between the time in which their former rabbi had left and a definite choice had been made. Several scores of candidates appeared to speak from the pulpit. Practically all organized activitj of the congregation, with the ex­ ception of that concerning th e choice of the rabbi, ceased. The Hebrew School lost over half of its pupils. The Reform clergyman in this town boasted that a num­ ber of the younger members of the orthodox synagogue had, dur­ ing this time, joined his Temple. The harm done to traditional Ju­ daism in this community was incal­ culable. During last summer the Reform Temple in ------ — changed clergy­ men and their technique was the exact opposite of the one described above. Two weeks after the an­ nouncement was made that the in­ cumbent clergyman was leaving the pulpit, the choice of the new spir­ itual leader was announced. The changeover took place during the summer months in which no ac­ tivities are current, and the new incumbent was able to pick up the reins of leadership without any break whatsoever in the continuity of the congregational activities. It must be obvious that here we have a much more efficient method than was followed in the case cited earlier, and we are sorry to say, in many orthodox synagogues. It is very important, if synagogue life is to continue, that there be June-July 1951

no lapses of any length from the time the rabbi departs and another is appointed. For a synagogue to have a rabbi for a number of years, then go on for a year or so with­ out a rabbi, leads to disintegration. TH ERE ARE a number of rules ^ that common sense dictates in choosing a rabbi. The first of them is “don't advertise". Advertise­ ments in the Yiddish or Anglo^ Jewish press generally bring a flood of quacks. They are likely to be men with persuasive person­ alities, for their external appear­ ance and “good fellow traits" are their whole stock in trade. When, as sometimes happens, such char­ latans presently become involved in some discreditable affair to the shame of the Jewish community, the rabbinate and traditional Ju­ daism are blamed. The second rule is not to begin an oratorical contest. In the first

place, the whole procedure is hard­ for several candidates and choose ly dignified. Moreover, it is in no among them. case a valid test. The rabbi who happens to have the best “canned’? JT CANNOT be overemphasized sermon may win out. It takes more that a congregation ought to than one sermon, and other abili­ make certain that its candidate for ties, to be a successful rabbi on a the rabbinical position be a muspermanent basis. mach, .officially ordained by a tra­ The proper procedure, it seems ditional Yeshivah. It is true that to us, depends on the nature of not every free-lancer is morally cor­ the congregation. In all cases, how­ rupt, nor is every seminary grad­ ever, the desirable method is to uate efficient and effective. Never­ seek the aid of the placement com­ theless, the overwhelming majority mittee of one of the orthodox rab­ of scandals that have occurred in binic seminaries. If it is a con­ connection with the rabbinate are gregation that can afford more due to these free-lancers. One than the minimum salary, it ought would not employ a doctor or a to make its choice of some rabbi lawyer who was not a graduate of ministering in a smaller commu­ an accredited school. The same nity. Sikch a rabbi has had exper­ standard ought to apply to the ience, and his record can be ana­ rabbinate. lyzed in- all the various respects in The time may come when tradi­ which & rabbi must excel. If the tional Judaism will be so organized members insist on displaying their in our country that we can look “power’* by choosing, possibly two forward to a national committee or three of such men ought to be which will undertake the work of considered. Once the choice is designating the proper rabbis for larger than this, it becomes con­ fusing, and very often is deter­ congregations. In various Chris­ mined by politics and friendship, tian denominations this is being done for their clergy. Until that rather than ability. The smMl congregation which time common sense ought to dic­ can afford only the minimum sal­ tate a more efficient system than ary would be wise to defer to the is generally practiced along the recommendation of an accredited lines outlined above, for each com­ orthodox seminary. One might ask munity. THE GOLDEN MEAN The Torah is like unto two p aths, one of fire, a n d one of snow . To go through the one m e a n s d e a th b y fire; to go through the other m e a n s d e a th through frost. W hat th en should a m an do? Let him go in the center. —Talm ud Y erushalm i, C h ag ig ah , 2.

44

Jewish LIFE

By VICTOR GELLER If NY

CIVILIZATION worthy of ■ the name must have as part of its makeup concern for thè prob­ lems of human beings. It must be aware of the difficulty many have in making adjustments within themselves and within society. So­ cial welfare deals with the adjust­ ment of an individual to his sur­ roundings, so that he can make a maximum contribution to the com­ munity while developing his own good capacities to the full. It is not the intention here to make an exhaustive study, but ra­ ther to take a rapid glance through bhe Torah to determine the extent to which the Torah goes in consid­ e r i n g the social welfare problems of all men. The method chosen is sim­ ple — pertinent verses are noted and the implications they bear from a social welfare point of view are discussed. • A nd the stran g e r sh alt thou not w rong, n eith er sh alt thou oppress him for ye w ere stra n g e rs in the la n d of Egypt. (Shemoth 22:20)

T H E TREATMENT of individuals ^ in the community by their fel1951

lows should be a brotherly one. Ori­ gins and national backgrounds are not to be considered pertinent fac­ tors in the determination of a man’s social status in the community. “The fact that a man is a stranger in no way justifies treatment other than that enjoyed by brethren in the race. The alien was to be pro­ tected not because he was a member of one’s family, clan, religious com­ munity or people, but because he was a human being.” It is signifi­ cant to note that this mitzvah is the most repeatedly stressed of all the commandments of the Torah. Thus it is said, “In the alien, there­ fore, man discovered the idea of humanity.” • Ye shall not afflict a n y w idow nor fath erless child. If thou afflict them in an y w ise. My w rath sh all w ax hot . . . If thou len d m oney to a n y of my peo p le even to the poor thou sh alt not be to them a creditor.

(Shemoth 22:22)

The position of the underprivi­ leged person in the community is not overlooked. All (the community) are considered responsible for the 45

protection of such people. This is in essence anti-discrimination and legislation which makes deprivation of the less fortunates a sin. • N either shalt thou favor a poor m an in his cau se. (Shemoth 23:3)

While we all concern oursdlves with making sure that justice is not distorted to the undeserved advan­ tage of the privileged, the Torah is e q u a l l y clear in admonishing against favoring the poor because of their lowly position. Every per­ son is to be judged on his own merits and pity as a communal at­ titude is replaced by one of respon­ sibility, interest and cooperation. Finally, this clearly points out that the assistance to be given the less fortunate is to be based not on an antipathy toward the wealthy, but on a legitimate concern for the poor. • A nd the stran g er sh alt thou not oppress for ye know the h e a rt of a stran g er seein g ye w ere stra n g e rs in the lan d of Egypt. (Shemoth 33:9)

T H E TORAH drives home on the lesson of equality in this very personal way and says that we who have felt oppression should be doubly careful not to oppress an­ other. This feeling of closeness to the problem is vital to the concept of social work. Modern social workers are concerned about having an af­ finity to the plight of their clients and many feel that having lived through the same problems as a client will give the worker greater insight and sympathetic depth to 46

assist this person. This feeling is clearly reflected here in the Torah. • The rich shall not a d d nor shall the poor w ithhold the half shekel.

(Shemoth 30:15)

This verse, coming as it does in connection with the contrib utions of shekolim which were used to finance the building of the Taber­ nacle, illustrates clearly a major point. All persons regardless of wealth must have an opportunity to feel that they are contributors to the community. It is not enough that the underprivileged receive benefits, they must be given the op­ portunity to be donors. In estab­ lishing this right of all persons to contribute to the Tabernacle, the Torah cautions that this is to be an equal contribution. No man shall say, “I contributed more, therefore, it is more mine than yours,” All persons of the community have the basic right to support it. Accord­ ingly, while for other sanctuary purposes, equal contributions were not required, for the basic mainten­ ance of the sanctuary all must be given the opportunity to exercise an equal right. It is healthy for the self-esteem of the community. It es­ tablishes the feeling of “team work.” And this right to contribute equally is earned further so that they may enjoy equally the facili­ ties of the community and they are shared by all, irrespective of per­ sonal wealth and individual private contribution. In modern social work this trend may be seen in the ever-widening base of supporters and contributors Jewish LIFE

that communal work is winning. No longer is it the few working for the many. It is now the many work­ ing for each other. • A nd w hen ye re a p the h arv est of your land, thou sh alt not w holly re a p the corner of thy field . . . A nd thou sh alt not g le a n thy v in e­ y a rd . ; V Thou sh alt le a v e them for the poor an d for the stra n g e r . . . (V ayikra 19:9-10)

T H E TORAH here establishes the ^ responsibility of all people to contribute to the support of the poor and the alien. While each in­ dividual may make private contri­ butions in accordance with his purse and his heart, we recognize a minimum obligation of all of us to pitch in.

A w

receptive to social welfare and so­ cial welfare teachings. • And these w ords, w hich I com­ m an d thee this day, shall b e upon thy heart; a n d thou sh alt te a c h them diligently unto thy chil­ d ren . . . (Devorim 6:6-7)

We see here the assignment of clear responsibility by the Torah to the parent to concern himself with the well-being of his children. The Torah clearly assigns the task of transmitting proper ethical values to the parents. The family unit is not to be replaced by other means of instruction, when it comes to matters of character building and morality. • Thou shalt rise u p before the h o ary h e a d a n d honor the face of the old mctn. (V ayikra 19:32)

• Thou sh alt not o p p ress thy n e ig h ­ bor, nor rob him . . . The w a g e s of >ct hired serv an t shall not a b id e w ith th ee all nig h t . . . Thou shalt not curse the deaf, nor p ut a stum bling-block before the blind . . . Thou sh alt not resp ect the p erso n of the poor, nor favor the p erso n of the m ighty . . . Thou shalt not h a te thy b rother in thy h eart . . . Thou shalt love thy n eig h b o r a s thyself . . . (V ayikra 19:13)-

We have here several verses which are basically moral teach­ ings. Yet, they form an in­ tegral part of a social welfare pro­ gram in that they carefully estab­ lish that type of national and indi­ vidual attitude, which will be most June-July; 1951

^ \N E OF the things that is sadly ^ needed in our modern commun­ ity is a complete reorientation of the 47

youth towards their elders. In this day, when the emphasis is on the young people and what has been loosely called, progress, the exalted position that the elder had is gone. A sad commentary on our social welfare program has been the ne­ glect of the old folks, The tenden­ cy to regard them as passe and use­ less is increasing. Many well-inten­ tioned people put their parents and grandparents in old people's homes where they are cared for “without bothering anybody". The Torah warns us to remember the position of the old person in the community and to accord him due respect and dignity. • N either sh alt thou g a th e r the g le a n in g s of thy harvest. Thou sh alt leav e them for the poor an d the stranger. (V ayikra 23:22)

one of the major causes of poverty is the loss of property, the Torah makes sure that people should not be permanently disinherited. Prop­ erty may not be permanently sold. It reverts back to the family under a system known as “Yoveyl” or Ju­ bilee. The Torah puts the next-ofkin of a poor man under moral ob­ ligation to help redeem the land that the poor relatives were forced to sell. It provides that when a rela­ tive offers a fair price to redeem the land, the possessor cannot re­ fuse. It is indeed within the prov­ ince of social welfare to concern itself ^with those laws that will make it easier for people to make a go of things. The possession of land is a means of wealth. • A nd if thy bro th er b e w a x e n poor, a n d his m e a n s fail w ith thee; th en thou sh a lt uphold him; a s a stra n ­ g er a n d a settler shall he live w ith thee. (V ayikra 25:35-36)

Once again another reminder to care for the poor. This verse comes in a section discussing the prepara­ If a member of the community tion for the Shovuoth holiday. Even in days of joy we must not forget becomes poor, then your duty to­ our obligations to share. Also of wards him becomes clear. His note is the fact that wherever the status as a brother remains the Torah mentions the poor, he men­ same. It is not charity that you tions the alien, knowing full well are to give him but the means that they often find themselves in to retain his position. The purpose of all aid is to reestablish the place the same boat. the poor man held previously. We should not ask if he is a • A nd the lan d shall not b e sold in citizen or native born. Whereas perpetu ity; for the lan d is m ine. in New York and other parts of (V ayikra 25:23) the United States many people can­ not get aid because they haven't T H E TORAH is concerned that lived there long enough, the Torah poverty should be kept at a declares that help is to be given re­ minimum. Knowing full well that gardless of such questions of status. 48

Jewish LIFE

tee e f f V i ^ e By GERSHUNI Rooted in higher spheres, Growing on earth, Planted in timelessness — Tree of our birth. Tree of the Torah Rooted in height, G-d’s gift to Israel, Fountain of light. The light that means life, That dwells every place, ' That fills every moment of Time, tide and space. The light that is learning, Tradition and law, The tree set on Sinai In storm and in awe. The light that brings forth Every branch, twig and leaf, That brightens with sorrow, With joy, tears and grief.

h .

ill

Jr

Now and tomorrow join With the past; The deeds of the ages Bear fruit that will last. Nothing is lost that E'er was and will be, Passing from roots through The veins of that tree. Blueprint of heavenly Plan of the world, Outline of human fate, History unfurled. 49

S yn agogue tM m . in our day By ARNOLD ROTHSTEIN

A cantor-musicologist defines the function of liturgical music and offers a critique of current cantorial standards. TT IS unnecessary to expatiate upon the tremendous role music has played in the lives of the Jews in Biblical times. The Bible and Tal­ mud contain ample records, which attest to the musical activity and creativity of our people in ancient days. Under Diaspora conditions, however, it was the religion of Christianity which seized the op­ portunity to develop its religious arts, The Jews, on the other hand, isolated as they were, did not keep pace with this development of West­ ern civilization. Nevertheless, they continued to foster music, if only in its melodic aspect, as may be seen from numerous statements in Rabbinic literature. A peculiarly Jewish musical idiom; was kept alive during medie­ val times by oral tradition. Natur­ ally, this Jewish musical material could only remain static so long as it depehded purely on an oral exist­ ence. It was not until the 19th cen­ tury that many of the important 50

liturgical chants were noted down and developed by the great cantors and musicians, e.g., Sulzer, Lewandowksi, Weintraub, Naumbourg, Gerovitsch, Nowakowsky, and many others. Since this time, however, very little has been added to the store of synagogal musical, that is, for the orthodox service. Reform Judaism has its workers who are diligent and ardent in their efforts, to create and re-create music for the Reform ritual, accepting, to a substantial degree, the musical standards of the non-Jewish world. The little that has been done for the orthodox ritual is mostly of *an ephemeral and transitory nature and is, more or less, influenced by foreign accretions. Much of this treatment of the traditional melos has been done by men with hardly any notion of the canons of compo­ sition, and what is worse, whose in­ terest in some cases was purely commercial. Hence, these works are far from satisfying and any­ thing but exact. Jewish LIFE

4»

At the present time, music in the orthodox synagogue is reaching its nadir in deterioration. Of course, I am well aware of the fact that the multitude of problems with which orthodox Jewry is beset can­ not be reduced to the domain of music alone. Nevertheless, the musi­ cal health of a people is often a fair barometer in indicating the gen­ eral well being of such people, for music is no isolated art. Those who look upon it as mere entertainment can hardly know that it is inter­ woven in numerous ways with the entire mental and spiritual life of any nation and any age. ppHE FOLLOWING conclusions * may be offered by way of a brief and rapid survey of the mu­ sical development and contributions inherent in Traditionalism: The essentially Jewish tradition has failed to undergo any organic de­ velopment due to a multitude of reasons, more important among which were the factors of physical and spiritual isolation. Such de­ velopment as did take place was usually in the form of an invasion of the original Jewish material by non-Jewish influences. In addition, there developed an artificial virtuos­ ity by the cantor ill-suited to the sincere expression of religious sen­ timent in keeping with good taste. The continued widespread lack of taste and musicianship has further resulted in complete confusion in June-July? 1951

the minds of Gentiles as well as Jews, as to the identity of Hebrew music, and has also obscured the esthetic and emotional appeal of the music of the synagogue. What is our problem? Music of any sort must have a raison d’etre. This is particularly true of liturgi­ cal music (of all religions). The main difficulty, from a musical standpoint, with which traditional Judaism is faced, is the fact that there is no clear definition of what liturgical music means or what its function should be. Instead, there has been complete laissez-faire in the matter. Each cantor and con­ gregation have done what is right in their own eyes. I should like to stress here that disorder born out of rampant indi­ vidualism is not genuinely Jewish. In pointing to rabbinic literature for support of this contention (which is full of praise for the ri­ gid order of the Levitic Temple or­ ganization) I, of course, am guilty of a genetic fallacy. At the risk of further using such logic, con­ trast the two different methods of prayer as used by the priests of Baal and Elijah. The idolators screamed, shouted, demanded, and inflicted punishment on themselves. Elijah raised his voice in a simple and humble prayer without the aid of such paraphernalia as the whirl­ ing dervish employs. (K ings I 18:36-37): “Lord, G-d of Abra­ ham, Isaac and Israel, this day let 51

it be known that Thou art G-d and I am Thy servant. 0 show to all this people that I have done these things according to Thy word. O hear me

Lord and answer me that this peo­ ple may know that Thou art the Lord G-d and let their hearts again be turned .”

Liturgical Music is Subservient to the Liturgy

T H E CRUX of the matter, therefore, is that liturgical niusic de­ mands definition. What does “synagogal” mean? What does “liturgi­ cal” mean? What are the functions, if any, of music for worship? In short, what do we want, or better still, what should we want? By Way of brief introduction to this problem, we quote the following: “It is through the path of prayer that music made its entrance into the Temple and took its. part in the worship. It never aimed to over­ whelm the prayer. Its sole purpose was to accompany the prayer, to enhance its fervor, to bring it into relief.” (Giovanni Padre Semeria, “Torniamo Air Antico.” Jewish Music, Vol. 2, March-April 1935). Unfortunately, synagogue music has not always had the sole purpose of instilling within the hearts of the worshippers, a religious mood. Music has often been used, and is being used, to provide relief from the monotony of the ritual. This fact notwithstanding, the purpose of all liturgical music is a func­ tional one; as a vehicle for the rit­ ual, it should express the prayer. If used in this sense, music will not 52

deter worshippers from praying, for it will be completely subservi­ ent to the liturgy. If we posit the requirement that synagogal music must depend on the liturgy, on its text and spirit, and must adhere to the seasonal modes which char­ acterize our tradition, we must needs, conclude that we are not deal­ ing with a unique art form that is independent or abstract, but rather with music that is entirely prag­ matic. In simpler terms, this means that liturgical music is not art for art's sake; it is dependent on the ritual itself. HAT REQUIREMENTS would be in line with these premis­ es? First, ritual service should be decorous. This does not preclude congregational participation. On the contrary, these two are complemen­ tary. Active congregational parti­ cipation, if it is channeled into a stream of communal prayer is high­ ly decorous. A second prerequisite is a reiter­ ation of our major premise. All music for the synagogue must have a genuine liturgical function. This does not mean that music in the Jewish LIFE

only as a^ performance to show off the “Cantor-Star”, or perhaps a sweet little alto.*

synagogue should be solely of an uplifting nature which attunes the worshipper to the perception of things spiritual and divine. (The “Hineni Muchon” which precedes the performance of various mitzvoth expresses this idea in simpler terms.) In addition to creating an atmosphere which is remote from the workaday world, synagogue mu­ sic should integrate, correlate, and embody thoughts, words, emotions, and ceremonials into a complete whole. It is often stated by many that if they listen to music, they do not pray. But this is a snare for the unwary, for genuine litur­ gical music is prayer. By defin­ ition, this condemns much of the p re v a ilin g m usic and m usical practices in some s y n a g o g u e s , where they are intended to serve June-July, 1951

As we have pointed out, liturgical music is not an autonomous art but merely a part of many acts of wor­ ship. Therefore, while not domin­ ating the others, it must, at the same time, assume its proper role in the general design of the service. Such music must, consequently, il­ lustrate, emphasize, and interpret the various liturgical acts of pray­ er, ceremonial, lesson, etc. Hence, the word of the text and its sup­ porting tone are mutually interde­ pendent and complementary ele­ ments. This relationship of word and tone must stress the ideal unity of word, thought, and melody. Fin­ ally, liturgical music must be the integrating force which brings all phases of the service together into a unity of thought and emotion. XT MUST be emphasized that the above analysis of the function of liturgical music is not delimited by denominational influence. Much of the spirit of these ideas prevails in all serious liturgical music of other religions as well. What do we find after a cursory perusal of the synagogal scene? Do we find the follow­ ing injunction of the rabbis carried out: “When you pray do not make ‘'Contrary to popular belief and practice, boys under 12 are sopranos. It is only through cor­ ruption of the natural child voice that the ‘‘alto” emerges.

53

your prayer a mere routine but a plea before G-d for mercy and grace” (Pirkey Avoth 2:13). Cer­ tainly some synagogues fulfill this injunction, but in others our liturgico-musical traditional is sur­ rounded by a fence—not a s’yog laTorah—but rather, a bastion which shuts out good taste and intelli­ gence, and too often admits the foul

air of commercialism with all its corollary evils. We must explore two aspects of the American synagogal scene in order for us to see exactly what our synagogue worship is like, (1) the cantorate and (2.) the music of the service which the cantor renders, with consideration of the musicians who compose for the synagogue.

The Cantor Shapes Publie Taste

TXTE O FTEN h ear litu rg ic a l * * music sung by a badly trained cantor. Yet it is the cantor who should be the one to develop the musical taste and outlook of those with whom he comes in contact. In fact, upon him depends their atti­ tude. Rather than serve as a guide to public taste, the cantor is often placed in the position of appealing to popular taste. He then devotes himself more and more to the art of pleasing people by means of sen­ sational effects. It is a case where the person who should be the edu­ cator first contributes to lowering the level of public taste, and then panders to that level which he him­ self has helped to create. Of course there are those who know not bet­ ter. Of these, the only thing that may be said is : Tzey ulemad—“Go and learn”. And what are the re­ sults of such a situation? The can­ tor who fails to provide for the dis­ criminating worshipper does not truly meet his religious needs. And most important, he fails to bring the best and most suitable offering before G-d. Instead, he brings some54

thing less acceptable for it is easier to be indolent than to work hard in the service of the Lord. Many of our cantors are more in­ terested in showing their voices than in interpreting the prayers. By turning musical somersaults and engaging in vocal acrobatics, they stoop to endless embroideries of phrases and perversions of inter­ pretation that might gain for them the approval of their listeners. There is a story told of a famous comedian who entered the shop of a tobacconist who stammered. The comedian, while purchasing some cigars, began to stammer too. The shopkeeper, feeling offended by this apparent mimicry, summoned the man to court. In court, the actor pleaded in defense that he stuttered naturally. “But,” said the tobac­ conist, “we all see you on the stage where you speak without stammer­ ing.” “Ah,” replied the comedian, “there on the stage I am just act­ ing.” I think we may draw the par­ allel to the cantor. While the actor spoke properly on the stage and stammered in ordinary life, the canJewish LIFE

sical idiom taken over by the Jews in their “Ahavah Rabbah” or Hedjaz mode. Such music which em­ ployes this idiom sounds Jewish, as OW WHAT OF the calibre of in the “March of the Caucasian ^ the music in our synagogues?’ Chief Bacchanale” from Samson There is a common notion among and Delilah. some, which by the way, borders on the jingoistic, that what is poor JN CONCLUSION I offer the suc­ cinct statement of values ex­ music, but at the same time posses­ ses some Jewish formulae or man­ pressed by Giovanni Semeria . . . nerism is good because it is Jew­ “The most common airs of the syna­ ish. When such pedestrian listeners gogue could ninety times out of a hear something a little more artis­ hundred be executed outside the tic, less lamentative, and perhaps synagogue. In any other place they less sentimental, they are bound to would sound much more effective question if it is Jewish. These peo­ than in the place of worship. The ple belong to the “Keli Keli” school. music of the synagogue did not get To them, “Keli Keli” represents the away from its original character acme of devotion, piety and sincer­ because of an exuberance of effect ity. Many Gentile neighbors too or feeling in the prayers it accom­ have this notion of Jewish music. panied. It is a music artificially ap­ In a lecture on religious music pended to prayers, and a prayer set which the writer attended, Keli to this music is like a ring in a Keli was held up to be a model swine’s snout. . . The music of the example of the Jewish sacred art synagogue today is out of place. song, something on the level (I’hav- Modern life, so distracting and ex­ dil) with Malotte’s Lord's Prayer. alted in its intensity, tires the soul. I might add that musically they are One turns to the synagogue for both on the same plane. When the peace that will make him forget the writer protested and discharged an whirlwind passions and interests. aggressive assault on the likes of But how can he forget when he Keli Keli, he was looked upon by finds in the synagogue anew the his Gentile confreres as something tumultuous world with all its vani­ akin to a heretic, or at least ¿ blas­ ty. Only truly sacred and liturgical phemous Jew. My point here is only music is tolerable in the .synagogue, to show that what is poor music not only for the artist but for the does not become good merely' be­ religious man as well. Only music cause it has a Jewish background, that prays and helps pray will have influence, or theme. There is abso­ the approval of G-d and man.” lutely no value in a formula or Jewish music will remain an in­ stereotyped melodic phrase. Inci­ complete entity until it contains a dentally, the augmented second in­ true expression of the Jew — his terval happens to be a Tartaric mu­ culture, his folklore, and his reli-

tor is adequately tongued in every­ day life, but is deficient when per­ forming.

I*.

June-July; 1951

55

gious ideals. As yet, no one has done for Jewish liturgical music- what Bach has done for the Protestant ritual—-to express the spirit of Ju­ daism in music. Perhaps cantors and musicians of high caliber, steeped in the traditional culture and spirit of their people, will help to bring about a Hebraic musical culture which is in keeping with the rich heritage of the people. We can only hope that the period of cabaret-

opera-concert-like synagogue will soon be over. With an awakened in­ terest on the part of the people, they can demand new forms and a new spirit in synagogal music. As an immediate end, it should be the aim of all cantors, choirmasters, and synagogue musicians to make a distinction beyn kodesh lechol, be­ tween that which is sacred and suit­ able for divine service and that which is not.

THE SOURCE OF MORAL DUTY M an's one elem en tary a n d im p erish ab le n e e d is to come in contact w ith G-d a n d to acknow ledge Him a s the source of m oral duty, a p o stu late w hich w a s affirmed in the R ev ela­ tion w hich w e com m em orate on Shovuoth. The first of the Ten W ords issu in g from Sinai, in contrast w ith those w hich follow, is ap p a re n tly outside the sp h ere of h u m an conduct an d does not seem to enjoy a n y p articu lar m ode of behavior. It read s, T am the Lord thy G-d, w ho brought thee out of the lan d of Egypt, out of the house of b o n d a g e / a n d a p ­ p e a rs to be m erely introductory, identifying for the throngs en cam p ed at the foot of the hill the Voice th at w a s e m a n ­ atin g from a n u n se e n Being. Jewish tradition counts it n o n e ­ theless a s the first of the C om m andm ents, a n d correctly so, b e c a u se the. concept em bodied in this verse is the spring from w hich all eth ical conduct proceeds. Duty is divine. It com es from the sam e fo u n tain h ead a s the universe, a n d is as enduring. —W illiam Drazin

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Jewish LIFE

LEG A C Y OF THE MIDDLE AGES By MOSES JUNG THE AGE OF FAITH by Will Durant. Simon & Schuster, New York, 1950. 1196 pp. One vol. $7.50; two vols. $10. TH IS BOOK forms Part IV of the author’s monumental history of mankind. It aims to give “as full and fair an account of medieval civiliza­ tion, Christian, Islamic and Judaic, as space and prejudice will permit.” The method employed is that of “integral history” which strives to give a unified picture and a new and wider perspective of medieval life. Thus, for example, Christian civiliza­ tion is viewed against the background of an Islamic civilization of great richness and complexity; the enor­ mous indebtedness of Christian phil­ osophy to Jewish and Moslem thought is emphasized. In effect, all phases of the medieval culture are woven into one total narrative: economy, politics, law, government, religion, morals, manners, education, literature, sci­ ence, philosophy and art of the Chris­

tians, the Moslems and the Jews. Vi­ tal contests between the three great religions and the religious and secu­ lar view of life are depicted together with the romance and poverty, serf­ dom and splendor, piety and cruelty, heresies and inquisitions of the age. It would be difficult to point to a similar work which combines bril­ liance with scholarship on so impres­ sive a scale. Mistakes of fact and wrong interpretations do occur, as one would expect in an undertaking of such magnitude. Occasionally also the author’s penchant for disconcerting aspects of social deviation tends to give his evaluation a wrong slant and his albeit gentle cynicism would in­ troduce a feeling of ennui into the narrative. As if anticipating such lapses from an often high level of balanced erudition, the author dis­ armingly pleads: “If now, with offen­ sive brevity and ecumenical ignor­ ance, we attempt to sketch some phases of this immense Talmud that entered 57

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Jewish LIFE

into every cranny of medieval He­ brew life, let us confess that we are but scratching a mountain, and that our external approach condemns us to error.” ■T»HE CHAPTER on “Judaic Civilization” offers an excellent summary of Jewish political history “from Bar Cocheba to 614 C.E., when Palestine surrenders its leadership in the Jew­ ish world,” and a less satisfactory section on the Talmud, its makers, its “theology,” “ritual” and “ethics.” Durant has high praise for the Rabbis of Palestine and the Dispersion “who constituted the most unique aristoc­ racy in history. They were no closed or hereditary class; many of them rose from the poorest ranks; most of them earned their living as artisans even after achieving international re­ pute; and until near the end of this period they received no payment for their work as teachers and judges.” Yet, paradoxically, he finds occasion to rebuke the “good Rabbis Rab and Nahman” for what appears to him a serious lapse from social ethics. If Dr. Durant had but taken the pre­ caution of consulting the readily avail­ able Soncino translation of the Tal­ mud, he would have seen how ground­ less was his aspersion. In discussing “Halakha” and “Haggada” Durant fails to make it clear that the first was binding, normative, teaching, the latter non-normative, flexible. He rightly emphasizes the ab­ sence in Judaism of the concept of “original sin,” without, however, men­ tioning its counterpart “Zechuth Ovoth” (Merit of the Fathers). The limited material on Aggada fails to June-July? 1951

convey adequately the great variety in its exegesis, its attractive, popular philosophy, genuine piety, exhuberant poetry, the all pervading optimism, and the belief in an improveable hu­ manity which will ultimately be united under one universal G-d of justice and love. When the author discusses the “ritual,” he, involun­ tarily perhaps, repeats the outworn cliches of other friendly outsiders who have no access to the inner life of Jewry: “What distinguishes the Jews in the ‘Age of Faith',” he says, “is ceremonial law of such burdensome complexity that only this proud and high-strung people showed the pa­ tience and humility required to obey it.” He includes under “ritual” the requirements of worship, sexual hy­ giene, kashruth, the celebration of the Yomim Tovim and the Sabbath. He notices the difference of Tal­ mudic ethics from the Christian code of ethics, its occasional similarity to the Mohammedan, and comments on its notions of charity, marriage and home life, sexual purity and the posi­ tion of women. There is regrettably no reference to the significant labor legislation of the Talmud nor to the Talmudic crim­ inal law. T\URANT recounts the dramatic ■ story of the establishment of the Exilarchate and Gaonate in Baby­ lonia and of the famous Talmudic academies at Sura and Pumbeditha. Gaon Saadia, rightly, is given a place of honor in the narrative and some striking passages from his “Emunoth ve-Deoth” are reproduced. J e w i s h communities in the Byzan59

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tine realm pass next in review. Rabbenu Gershom is duly noted. In Eng­ land, Durant points out, individual Jews were found in 691 and soon afterwards Jewish settlements ap­ peared in London, Norwich and York, while in Gaul there were Jews from the time of Caeser. Jewish life in medieval Italy and Spain is treated at length. In a discussion of “Jewish Life in Christendom” Durant traces the ori­ gin of the ghetto, the function of the Beth Din and the anomalous position of the Jews as “the king’s chattels,” and their gradual exclusion from ag­ riculture, the crafts and guilds, forc­ ing them into commerce and finance until, in the 13th century, they were displaced by Christian bankers. He pays tribute to the “Radanites,” Jew­ ish merchants who organized caravan routes from the West to the Far East and emphasizes the rivalries, oppres­ sions and massacres engaged in by Christian kings and nobles. Fascinat­ ing is the description of the inner life of the Jewish community, particularly its organization of charity by means of the “kupah”; the hospitals, poorhouses, orphanages, the organizations providing for the ransoming of pris­ oners, providing dowries for poor brides, visiting the sick; the hygienic features of Jewish life which allevi­ ated the effects of congested settle­ ments and gave Jews superior pro­ tection against disease; the central part played by the J ewish family ; the synagogue as religious, education­ al and social center, the Rabbi as teacher, jurist and religious leader. June-July, 1951

J t NTI-SEMITISM receives a re­ markably keen analysis; its reli­ gious origin and the thousand suspicions and animosities developing from it, together with occasional lucid intervals “in this madness.” He de­ scribes the inconstant attitude of the Church, on the whole repressive, re­ sulting in the Lateran Council’s im­ position of the yellow badge. We see a paradox: while there were such popes as Innocent III who insisted that all Jews were doomed to per­ petual servitude, there were occa­ sional tolerant popes, such as Inno­ cent IV, who repudiated the ritual murder charge. The Crusades also pass in review, with their devastating effect on Jewish life. “For that one death on the Cross, how many Cru­ cifixions!” Most congenial to Durant, no doubt, was the section on the “The Rise of Jewish Philosophy.” He pays his due respects to Ibn Gabirol, known to the Christian world as “Avicebron,” and to his book “Mekor Hayim,” which under the name of “Fons Vitae” be­ came a recognized text in Christian scholastic and Islamic schools. The Ezras, Moses and Abraham, are praised for their contribution to po­ etry. Judah Halevi, “the greatest Eu­ ropean poet of his age,” is singled out for his contributions to both po­ etry and philosophy. Durant quotes from Halevi’s “Ode to Zion,” noting that Goethe ranked it among the greatest poems in world literature. The “Al-Khazari” Durant describes as “one of the most interesting books of medieval philosophy” which was writ­ ten to prevent the “invasion of Juda­ ism by Plato and Aristotle and the Ü

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62

Jewish LIFE

seduction of Jews by Mohammedan­ ism and the continuing attacks of Qaraite Jews upon the Talmud.” Dur­ ant then turns to the work of Ibn Daud who labored to reconcile the faith of his fathers with the philos­ ophy of Aristotle and of Maimonides who re-examined all the problems of reason in conflict with faith. The publication of Maimonides’ “Guide to the Perplexed” is viewed as an event of great importance in the Jewish, Christian, and Moham­ medan world, its influence extending to the works of Thomas Aquinas and Spinoza, and to the French and Ital­ ian universities through Latin trans­ lations. FINALLY, Durant traces the growth of persecution in Europe, the de­ cline of scientific studies, and the rise of mysticism. He sketches the develop­ ment of Kabbalah and its strange in­ fluence on the Christian thinkers, Mirandola, Reuchlin and later on Jakob Boehme. Durant is unable to appreciate the many-sided contents of the Zohar, which supplied some of the finest prayers and at the same time some of the most abstruse mys­

tical passages in Jewish literature. To him it is all “the brilliant non­ sense of the Zohar” — an obviously absurd evaluation. The outstanding merit of this vol­ ume is that it does present the me­ dieval chapter in the story of civiliza­ tion as a whole, at least in the field of philosophy, literature and art. Eco­ nomics are apparently outside the author’s ken. There is only occasional mention of them. Technological de­ velopment, too, has been given but scant attention. And frequently does one find “blind spots” in the evalua­ tion of loyalties different from the conventional pattern, particularly re­ ligious loyalties. Maybe a book of such dimensions cannot be safely written by just one ordinary, (or even extra­ ordinary) mortal. But these strictures do not detract from the real contribu­ tion of a work which made a remark­ ably successful attempt at recording justly and brilliantly the many-facet­ ed character of medieval civilization and the major contributions of Juda­ ism and its daughter religions towards this civilization. We are eagerly look­ ing forward to the next volume.

RUTH AND SHOVUOTH *The connection b e tw e e n the Book of Ruth a n d the Shovuoth F estival is twofold: (a) the festival is, a s its n am e chag habbikkurim in d icates, prim arily a harv est festival a n d the h arv est figures prom inently in the n arrativ e; (b) the R evelation m arked, a s it w ere, the form al a c c e p ta n c e by Israel of th at religion a n d law of life, w hich w ere la te r to prove so irresistibly attractiv e to the h e a th e n dam sel from M oab. —J. J. Slotki

June~July; 1951

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KABBALAH FOR AMERICAN JEWRY By SAMUEL A. WEISS KABBALAH: THE LIGHT OF RE­ DEMPTION by Levi I. Krakovsky. The Kabbalah Foundation, New York, 1950. 208 pp. $5.00.

With the transference of a large section of East European Jewry to the United States came the European mode of study: Yiddish as the lang­ uage of study; Talmud as the staple of scholarship. Little wonder that the results for orthodox Judaism were —by and large—disappointing. Amer­ ican secular life crowded in with crushing effectiveness. Orthodoxy be­ came an island amidst a mass of non­ observant Jewry; Jewish leadership passed into non-orthodox hands. Lim­ ited to Talmudic dialectic, wanting in philosophic training, lacking sound historical and scientific information, suspicious of secular studies, and fail­ ing to master the new language, the older orthodox scholar fell out of touch with the younger generation that failed to understand him as he failed to understand them. Hebrew Orthodoxy remained relatively inar­ ticulate.

■FHE CLEAVAGE between the * learned and the common people has exercised the attention of schol­ ars who long have felt the need to extend the area of knowledge be­ yond the narrow circle of the pro­ fessional. Often the very nature of the subject demands a trained audi­ ence; occasionally the genuine fear of vulgarization and loss of profes­ sional standing dissuades the scholar from popular studies. The opposite tendency towards com­ munication with the common people has also existed. Thus the native tongues supplanted the Latin as the common medium for scholar and lay­ man; and as social sensibility and democratic concept increased, the need and impulse to address men at large grew. TT IS, therefore, with great interest Hebrew scholarship reveals both * that one turns to a new work writ­ trends. The use of popular language ten by Rabbi Levi I. Krakovsky. At even when not classical Hebrew, early once a polemic and a treatise, it established itself. In medieval times strikes into relatively obscure and Hebrew scholars did not hesitate to neglected waters somewhat removed produce major religious works in Ara­ from the Talmudic shore. It is a bic, and in later generations Yiddish book on Kabbalah, and it is a book became the language of study al­ in English. though not of published religious To his work Rabbi Krakovsky scholarship. Still translation of sa­ brings over twenty years of devoted cred texts into Yiddish did take place. study in orthodox Kabbalah litera­ The common man was not abandoned. ture, a passionate belief in his speci­ June-July? 1951 fic

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Jewish LIFE

alty, and a graceful literary style. c a r e f u l l y studying the material. American born, Rabbi Krakovsky left Others, equally ignorant, regarded it this country as a young man to study as an impenetrable occult system. Yet under the masters in Israel. Now the Kabbalah constitutes an import­ back in his native land he has come ant strand of Jewish thought of sig­ to share his knowledge with his fel­ nificant influence. All the more wellow-Jews in their native tongue. The ‘cofne, therefore, a book that makes book Kabbalah, is divided into two available to the English reader basic parts. The first seems to answer the information about Kabbalah. The per­ unstated question: Why study Ka­ ceptive reader will find of particular bbalah? with extensive quotations interest the pantheistic trend in Kab­ from Biblical and Talmudic sources. balistic thought, the teaching of a The traditional shyness regarding the doctrine strikingly akin to that of subject of Kabbalah apparently stands «original sin”, and Rabbi Krakov­ behind Rabbi Krakovsky’s need to jus­ sky’s comments on the late appear­ tify at great length the promulgation ance of the Kabbalah. The profes­ of his researches. The second part sional student of philosophic systems is the more important, and here we will.wish that more attention had find an authoritative statement of been paid to the historical develop^ the essential content of Kabbalistic ment of the Kabbalah ; that Rabbi teaching set forth as lucidly as the Krakovsky had attempted to show material permits. The doctrine of what relation, if any, exists between emanations, of the Sephiroth, of the Kabbalah and such systems as the nature of evil, of reward and pun­ Pythagorean and Neo-Platonic. But ishment, of redemption, etc., all enter here we step outside the bounds of for a brief and clear treatment. The Kabbalah has long been a Rabbi Krakovsky’s book. Intended matter for foolish speculation rather for the orthodox neophyte it accom­ than serious study. Historians of the plishes its task well, and does it in Graetz school regarded it as so much a language accessible to all American gibberish without, we may be sure, Jews—English.

THE LOST SANCTUARY By GERSION APPEL THE EARTH IS THE LORD’S— ery, still there shone from his face a The Inner World of the Jew in East light, almost divine, as if the Europe by Abraham Joshua Heschel. Shechinah had taken up its abode in Henry Schuman, New York, 1950. his miserable hovel of a home. In his With wood engravings by Ilya Schor. heart he carried a proud contempt for 109 pp. $2.50. the world outside his inner world, a TN THIS little book Dr. Heschel re- fierce contempt for all its false pomp creates in all its exquisite charm a and power. So long as the Jews were world of the spirit that is forever in exile the world stood unredeemed, gone. In a sense it is a memorial of a symbol of moral and spiritual de­ touching beauty for the millions of basement. The book concludes with a striking Jewish martyrs in Europe. A sense of the lofty and the in­ contrast, the “modern” Jew, a product spiring is sustained by the author of an age in spiritual confusion, vic­ throughout his narrative. The print­ tim of a life of materialism, suc­ ing bears the impress of dignity, cumbing to the lure of assimilation. while the woodcut illustrations by Even his religion, his worship, is Ilya Schor convey, with fine artistry, theatrical and empty. The author’s the imaginative and moody spirit of picture of the “modern” Jew is all too life in the small Jewish communities fleeting, unfortunately. He traces but of Eastern Europe, now but memor­ faintly this modern caricature of the old Jew of the holiness, who has ies of the past. degraded his divine worship to the The author depicts with genuine status of a ballyhooed stage-show on feeling the day-to-day, simple life of Friday nights in his streamlined tem­ the East European Jew, simple yet so ples. profoundly sublime in its simplicity. . »' The Jew in that lost world was a In our zeal to change, in our man of deep and moving faith living in a world all his own, searching for passion to advance, we ridiculed su­ the reality of the spirit. He found it perstition until we lost our ability in the mystic depths of the Torah, in to believe. We have helped to ex­ the labyrinthian by-paths of the Tal­ tinguish the light our fathers had mud, in the enveloping web of mitz- kindled. We have bartered holiness voth. His prayer, pouring forth from for convenience, loyalty for success, a pure heart, was to him an exalting wisdom for information, prayers, for experience, full of spiritual fervor and sermons, tradition for fashion.” joy. Though persecuted and tormen­ TH E BOOK ends with a challenge to ted, living in poverty and abject misour generation of Jews. 68

Jewish LIFE

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IT'S ALL IN THE FAMILY

Chicago, 111. Since I have subscribed to J ew ish L ife for two years, you can be sure I found a wealth of fine articles and information on Torah life that I have not seen equaled in any other maga­ zine of its kind. This sort of Torah education, sorely lacking in American Jewish life, is being provided today by the ever growing J e w ish L ife . Now that my subscription is run­ ning out, I am not renewing, not be­ cause I have lost interest in your magazine, but for quite a different reason. In a month from now, I will marry another subscriber to J ew ish L ife , and since he has a three year subscription, I need not renew mine.

licized to all our brethren—especially to those who cry so loudly: Theocracy in Israel. I believe that the word “theocracy” is the most crucial chal­ lenge — mostly unanswered — hurled against religion in Israel. H. B esdin THANK YOU!

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New York, N.Y. I have just finished reading Dr. Leo Jung’s article in the Passover L orraine K u sh n e r issue of J e w ish L ife , entitled “Ethics of Business According to Jewish A CHALLENGING SOLUTION Law,” and I am so favorably im­ Long Beach, N.Y. pressed that I wish to thank both the Dr. Grunfeld’s article (in the April- good Doctor and this publication for May J ew ish L if e ) was most interest­ bringing this information to the many ing and enlightening. It is the most readers. It was indeed gratifying to learn, challenging solution of our problems especially through historical facts, that I have come across. I respectfully suggest that this call that our modern laws on business for unity of religion and life be pub­ ethics were not only established, but Jewish LIFE 70

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71

practiced by our people over 2500 years ago. I am very hopeful that Dr. Jung will write more articles of this na­ ture in your fine magazine.

Those attributes that the theologians generally regard as essential to the Divine Nature are, omnipotence, om­ niscience, and goodness. Working on the assumption: If G-d is omniscient, then man is not a free agent, we will M urray M. Magloff state the problem in the form of four hypothetical propositions. THEOLOGICAL PROPOSITIONS I. New York, N. Y. 1. If G-d is omnipotent, He can In his recent article, “An Infinite create man with free will. G-d,” which appeared in the Feb.2. If man is a free agent, then G-d March issue of J e w i s h L i f e , is not omniscient. Rabbi Besdin discussed a problem 3. If G-d is omniscient, man is concerning freedom of will. Because not a free agent. of the fact that he presented no solu­ 4. If man cannot have free will, tion to the problem, but rather gave G-d is not omnipotent. the Jewish beliefs on the matter, I From these propositions it follows felt that the article fell somewhat that G-d cannot at the same time, be short of achieving a convincing con­ both omnipotent and omniscient. (Keep clusion. in mind, however, that if proposition As I will proceed to show, this 2 or 3 is false, this conclusion would problem (which he referred to as a be invalid). dilemma) is by no means unsolvable. Now if we work on another assump­ In the discussion that followed, it tion — that of the existence of a will be noticed that there are other Heaven, with reward of the good and and more profound conclusions, than punishment of the wicked —■we can that of free will, that could be in­ formulate the next proposition. ferred from the following proposi­ II. tion : If G-d is omniscient, then man is 1. If G-d is good, man has free not a free agent. will. (For G-d cannot reward and It should be kept in mind that this punish man, if man is not responsible proposition rests on the presupposi­ for his actions.) 2. If man is a free agent, G-d can­ tion that G-d’s knowledge of the fu­ ture causes the events of the future not be omniscient. 3. If G-d is omniscient, then man to occur. As will be shown later, this presupposition is the fallacy. Before cannot have free will. 4. If man is not a free agent, then we proceed to the solution of this problem, we will first show the in­ G-d is not good. (For He punishes the ferences that could be drawn from evil and rewards the good.) Thus, this proposition, assuming of course, from I and II, it seems that the three attributes of G-d are incompatible, that our initial premise is valid. SOLUTION The principle problem of theology In both I and II, however, propbsiis to determine the attributes of G-d. 72

Jewish LIFE

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HYMAN E. GOLDIN

73

tions 2 and 3 are false. For proposi­ tions 2 and 3 depend, for their validi­ ty, on the assumption that G-d’s knowledge of the future causes the future events to take place. Actually, the events that occur give rise to G-d’s knowledge of the future. For if G-d has knowledge of the future, such a thing as a future must exist. But a future without events occupy­ ing it is simply nothing. Thus a knowledge of a future, void of events, is a knowledge of “nothing.” G-d’s knowledge, however, must be a knowl­ edge of something; and if this knowl­ edge is of the future events, then the events must exist in order to be known. The events must exist simul­ taneously with, or before, the knowl­ edge of that event. It is then obvious that the events give rise to G-d’s knowledge of the events, and not vice versa. It is clear that the terms past, present, and future exist only if such a thing as time exists. Time does not exist relatively to G-d. Therefore such things as past, present, and fu­ ture do not e,xist to Him. When we say that He has a knowledge of the future, it only means, He knows a System’s future, in that System’s present. Thus it is clear that al­ though G-d has a foreknowledge of all events, His knowledge does not pre­ destine those events. I must also make it a point, that since no time can exist relatively to

G-d, my saying that He has a fore­ knowledge of an event is actually a superficial statement. It is only used in order for us to be able to under­ stand the problem in simpler terms. The last point is this: Since G-d has access to the truth, the events of the future can only be known to Him if they are true. Thus if He knows, for example, that tomorrow I will cross the street, I cannot say that because He knew this event, I was forced to do it, but rather, because I was to cross the street, that He knew this event. Thus we arrive at the following conclusions: 1. The attributes of G-d of omni­ potence, omniscience, and goodness are all compatible. 2. Man is (in this sense) a free agent. 3. The argument in favor of pre­ destination is philosophically invalid. H arry E sses DOING NICELY

Cleveland, 0. I have long admired your publica­ tion and want to commend you on the splendid job you are doing for the perpetuation of Torah Judaism. Your endeavors are certainly deserving of the highest praise and I sincerely hope that your work will continuously meet with success. R abbi J acob M u s k in

IN SEVENTY LANGUAGES R abbi Jo h an an said: It is w ritten 'The Lord giveth th e w ord; they th at proclaim the tid in g s a re a g re a t host' (Psalm s 68:12). This im plies th a t every w ord e m a n a tin g from G-d A lm ighty w a s divided into sev en ty la n g u a g e s. —S h ab b a th , 88b.

14

’ Jewish LIFE

KING DAVID HOTEL

KOSHER

HURLEYVILLE, N .Y. H urleyville 320 Remember our Day Camp -t?.; under supervision of experienced counsellors. Management ownership

A t A ll Störet Carrying Frozen Foods

M AYER Z IE G L E R For city information and reservations

CALL P L aza 7-8693

D Ew ey 9-8962

M ilady Food Products, Inc. B'klyn, N.Y.

UNSALTED

MATZOHS

¡¡1

¡PII E ia

BEST IN NATURAL FLAVOR FOR EVERYDAY USE

J.Edward S a ltzm a n The Well-Known Kosher Caterer Announces that the Kosher Catering at the

H O T E L

D I P L O M A T

108 West 43rd Street, New York

is under the supervision of UNION of ORTHODOX JEWISH CONGREGATIONS of AMERICA

Excellent Accommodations for BANQUETS - WEDDINGS - BAR MITZVAH PARTIES

for groups of 50 to 1,000. people Kashruth is supervised by a representative of the Union of Orthodox Jewish Congregations who is present at each function. TELEPHONE: BRYANT 9-2487 - 8 - 9

]unç-Julÿ7 1951

75

UNION OF ORTHODOX JEW ISH CONGREGATIONS OF AM ERICA

<> 3

KASHRUTH DIRECTORY List of Kosher com m odities a n d services u n d er the direct supervision a p d endorsem ent of the Union of O rthodox Jew ish C on g reg atio n s of A m erica. WATCH FOR THIS SEAL: .© . It is your g u a ra n te e th at the product h a s b e e n thoroughly in v estig a te d a n d every in g red ien t found to conform in every w a y w ith the Jewish D ietary Laws. O nly such item s a re in clu d ed in this directory a s a re directly en d o rsed a n d sup erv ised b y UOJC, w hich a re m ark ed b y © . All products a n d services listed a re p a ss e d upon b y a n d receive the co n stan t in spection of the R ab ­ bin ical Council of A m erica, R abbinic bod y of the Union of O rthodox Jewish C ongregations. C onsum ers are cau tio n ed 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.

P lease note th a t the © se a l of K ashruth en d o rsem en t is exclusively the sym bol of: Union of O rthodox Jew ish C on g reg atio n s of A m erica 305 B roadw ay, N ew York 7, N. Y.

BEekman 3-2213

Effective until September 1, 1951 76

Jewish'LIFE

UOJC KASHRUTH DIRECTORY

>i

Items listed © a re Kosher for y ear-ro u n d u se not in ­ cluding P assover; Items listed © P a re Kosher for both P assover a n d year-rou n d use.

Candies © P Barricini, Inc..

Baby Foods

' j|f |

® H einz—w ith © la b e l only. (H. J. Heinz Co.) S train ed Food Junior Food C ereal C hopped M ixed V eg etab les O ran g e Juice P uddings (Butterscotch, C hoco­ late, V anilla) ® Beech-Nut Packin g Co. (with © la b e l only) S train ed Food Junior Food C ereal IBE^NS

Baked Beans © H einz O ven B aked B eans in mo­ la sse s sa u c e (H.J. Heinz Co.) © Heinz O ven B aked B eans in tom a­ to sa u c e (H.J. Heinz Co.) ® V an C am p's (Stokely V an-C am p) (with © la b e l only)

Butter © P O com a Foods Co., N.Y.C.

Cakesf Cookies and Crackers © G olden C racknel E gg Biscuits (G olden C racknel & Spec. Co., Detroit) © Ry-Krisp (R alston-Purina, St. Louis) © S unshine Krispy C rackers (with © la b e l only) (Sunshine Biscuit Co. L.I.C., N.Y.) C a m p s (f or children)

C om o M ohaph, G len Spey, N.Y. P arad ise C am p, F leischm ann's, N. Y.*

June-July, 1951

Caterers © Hotel Diplom at, 108 W. 43 St., N.Y.C. (D elano C aterers)

Condiments © P G old's H orseradish (Gold Pure Foods, Bklyn, N.Y.) © H einz (H.J. Heinz Co.) H orse R adish 57 S au ce W orcestershire S au ce Chili S auce K etchup ® Pride of the Farm C atsu p (Hunt Food Prod., Bridgeton, N.J.)*

Convalescent Homes © D ayton N ursing Home, 1884 Marm ion Ave., Bronx, N.Y.

Dishwashing Machine Detergents © Spic & S p an (Proctor 6c G am ble)

Dressings © C a sc a d e S a la d D ressing (T able Prod. Co. S a n Francisco) © D uchess S a la d D ressing (Table Prod. Co.) © G a rb e r's M isrochi S a la d D ressing (G arb er E agle Oil Corp., Bklyn) © G old C rest M ayo n n aise (SpareW ay Food Prod., Bklyn, N. Y.) © G old C rest M elom aise (S pare-W ay Food Prod.) © Nu M ade M ayonnaise (Table Prod. Co.) © Piedm ont M ayo n n aise (T able Prod. Co.) * New © endorsem ent 77

UOJC KASHRUTH DIRECTORY Items listed © a re Kosher for y e a r-ro u n d u se not in ­ cluding P assover; Item s listed © P a re Kosher for both P assover a n d y ear-ro u n d use.

Eggs— Frozen I Wholesale) © P O com a Foods Co.

m

Fruit f Dried 1 © C alifornia P acking Co., S a n F ra n ­ cisco, Calif.

Honey Fish Products © Royal S nack (S.A. H aram Co.# N.Y.C.) C ream H erring H erring C ocktail Lunch H erring M atjes Fillets Salm on (in w ine sau ce) S piced H erring Tidbits © P M other's O ld F ash io n ed (M other's Food Prod., N ew ark, NJ.) G efilte Fish S w eet a n d Sour Fish

Flavorings © W estag Lemon (T able Prod. Co.) ® W estag V an illa (T able Prod. Co.)

Food Packages © CARE, 20 Broad St., N.Y.C.

Frozen Foods © R apoport's Blintzes (Fam ily Frozen . Food Prod., B'klyn, N.Y.) cheese, potato © Home Town Foods, H arris, N. Y. Blintzes (cheese, cheery, b lu e b e r­ ry) © M ilady Food Products, Brooklyn, N. Y. Blintzes (blueberry, cherry, cheese, potato) 78

© P G a rb e r's Misrochi (G arb er E agle Oil Corp.)

Household Cleansers (S ee also S couring Pow ders) ® Arctic S yntex M b e a d s (bulk only) (C olgate- Palm olive-Peet) * © P Brillo Products (Brillo Mfg. Co., Brooklyn, N .Y .) © C am eo C opper C lean er (C am eo Corp., C hicago, 111.)* © C heer (Procter a n d G am ble) © Disho (M. W erk Co.) © Dreft (Procter & G am ble) © Dif (Dif Co., G arw ood, NJ.) © F a b (C olgate-Palm olive-Peet) © Glim (B. T. B abbitt, Inc.) © Hum (T heobald Industries) © Joy (Procter & G am ble) © Spic & S p a n (Procter 6t G am ble) © Sw erl (Allied Chem. & Dye Corp., N.Y.) © Tide (Procter <& G am ble) © Vel (C olgate-Palm olive-Peet)

(ce C ream © C o sta's F rench Ice C ream (C osta's Ice C ream Co, W oodbridge, NJ.)*

Jelly © H einz (HJ. H einz Co.)

Mustard © H einz (H.J. H einz Co.)

*NeW ® endorsement

Jewish LIFE

UOJC KASHRUTH DIRECTORY

¡B

'Y

Items listed @P a re Kosher for both P a ss o /e r a n d year-ro u n d use. Item s listed © a re Kosher for y ear-ro u n d u se not ineluding P assover;

011— Peanut © P G arb e r's Misrochi (G arb er E agle Oil. Co.)

Potato Chips © Blue R ibbon (A. A. W alter Co., A lbany, N.Y.)

Resorts © Perry H ouse, Bethlehem, N.H. © P Pine View Hotel, F allsburg, N.Y. ® P W ashington Hotel, R ockaw ay Park, N. Y.

Salt Poultry— Frozen ® M enorah Farm (M enorah Poultry Co., Boston, M ass.) ® Hodor (S tan d ard Kosher Poultry, Inc., N.Y.C.)*

Peanut Butter © Beech-Nut P acking Co. © B everly (T able Prod. Co.) © H einz (H. J. Heinz Co.) © R eal R oast (T able Prod. Co.)

Prepared Foods © K osher-Pak Sandw iches« 488 Al­ b a n y Ave., Bklyn, N.Y. © Rice D inner (M other's Food Prod.)

Relishes, Pickles, etc• © Heinz (H. J. Heinz Co.) ; ® H. W. M adison Co., M edina, Ohio ©^ M ount O live Pickle Co., Mt. O live N.C. C arolina B eauty Mopico Pick of C arolin a Little R ebel W ay P ack P lay M ates © S p ate-W ay Food Prod., Bklyn., Sour Pickle Relish Fresh C ucum ber Rings Sw eet M ixed Pickles

June-July, 1951

© P M ögen Dovid C oarse Kosher S alt (C arey S alt Co., H utchinson, Kan. sas)* @P Morton C oarse Kosher S alt (Morton S alt Co., C hicago) © P Red C ross Fine T able Salt (International S alt Co.) © P S terling Fine T able Salt (International S alt Co.) © P S terling K osher C oarse S alt (In ternational S alt Co.,)

Sandwich Spread © Lunch Box (T able Prod. Co.)

Scouring Powder (see also H ousehold C leansers) © A jax (C olgate-Palm olive-Peet) © Bab-O (B. T. B abbitt Co.) © Ben H ur (bulk only) Palm olive- Peet)

(C olgate-

© B abbitt's C lean ser (B. T. B abbitt Co.) ©

C am eo C lean ser C hicago, 111.)*

(Carneó Corp.,

* N ew © endorsem ent 79

©

T

UOJC KASHRUTH DIRECTORY

'

Items listed (0) a re Kosher for y ear-ro u n d u se not in ­ cluding Passover;

©

Item s listed © P a re Kosher for both P asso v er a n d y ear-rou n d use. C o n d en sed V eg etarian © P G arb er's Misrochi C lean ser V eg etab le (G © P M other's (M other's Food Prod.) N. arb Y. erC. E agle Oil Co.) © Kirkm an C lean ser (Colgate-Palm Borscht; C ream Style Borscht; C ream Style Schav olive-Peet) © Kitchen Klenzer (Fitzpatrick Bros, © M other's M ushroom a n d B arley © Q u een E sther R eady-To-Serve C hicago, 111.) K osher S oup (Linda Foods, Inc., © Lustro Polishing P ow der (Pal Prod., N ewark, N. J.) Bklyn, N.Y.) © N ew O ctagon C lea n se r (C olgateSpices Palm olive-Peet Co.) ® P G a rb e r's M isrochi © Palco Polish Pow der (Pal Prod.) (G arb er E agle Oil Co.) © O ld Dutch C l e a n s e r ( C u d a h y Sugar P acking Co.) @ P Refined S yrups & S ugars, Inc., ® Pal-Lo (Pal Prod.) Yonkers, N.Y. © My P al (Pal Prod.) Flo-Sw eet Liquid Sugar* © Sunbrite C lean se r (Swift & Co.) H udson V alley Refined G ra n u la ­ © Sw ift's C lean ser (Swift & Co.) ted Sugar*

Shortening ©

D urkee V eg etab le S hortening (Bulk only) (Durkee Fam ous Foods, N.Y.)* © G arb er's M isrochi P arev e F at (G arb er E agle Oil Co.) © Humko (The Humko Co., M em phis, Tenn.) © P N ut-O la V eg etab le S hortening (N ut-O la F at Prod., N.Y.)*

Syrup © S leep y Hollow (T able Prod. Co.)

Tzizith (Rayon, for ray o n taleythim ) © Leon Vogel# 66 A llen St., N. Y. C. © M. W olozin & Co., 36 E ldridge St., N. Y. C. © Zion Talis Co., 48 E ldridge St. (W oolen) © M. W olozin & Co.

Vegetables, Dehydrated (Bulk only) © P G old's (G old Pure Food Prod., Bklyn, N. Y.) Borscht; Russel; Schav © H einz (H. I. Heinz Co.) C ream of M ushroom C ondensed C ream of M ushroom C ondensed C ream of G reen P e a C o n d en sed G um bo C reole C o ndensed C ream of Tomato

© P Basic V eg etab le Prod.# S a n F ran ­ cisco, Calif. © P G entry, Inc. (Los A ngeles, Calif.)

Vinegar © P G a rb e r's M isrochi (G arb er E ag le Oil Co.) © H einz (HJ. Heinz Co.) © O ld Mill (T able Prod. Co.) New ® endorsem ent

• Removes grease 7 times faster 1 • New! Fresh, Clean Fragrance! All cleansers are NOT alike! And until you try Old Dutch you can't possibly know how fast and easy your cleaning can go. Old Dutch outcleans every other leading cleanser— bar none! It's got more than twice the speed... Removes grease seven times faster... Real suds (not wispy foam) float away dirt and grime. Try Old Dutch to­ day. You’ll say it's wonderful!

a short w ay to spell’ Kosher'is... The © seal of endorsement of THE UNION O F O R TH O D O X JEW ISH C O N G R E G A T IO N S O F AMERICA means "Kosher." You will find that @ seal on the front of the label of Heinz Kosher Baked Beans and many others of the Heinz 57 Varieties. f-

‘Hcfh-r fugfige?

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Strictly delicious, too — as only through and through oven-baking and a mouth-watering tomato sauce can make them!

HEINZ O V E N -B A K E D

BEANS here's th e ® Kosher Seal

STRICTLY K O S H ER , STRICTLY PAR EV E, STRICTLY V EG ET A R IA N !

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