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It All Begins With YOU! By MICKEY GERELICK This special issue of the Jewish Press truly belongs to you—the reader. It was designed especially for you. Much of. the content is about you; and only you could have provided (he information it contains. These, elements alone make It a very special paper. But I believe this issue has meaning far beyond that. Choosing a theme for the New Year's edition of the Jewish Press is always a difficult task. The goal has always been to highlight a particular theme, relevant to the reader. It had to bo a subject with which he could identify,: and in keeping with the spirit of the High Holidays, it also had to offer something "to make the New Year better." Never has a theme met that criteria better than this issue of the Jewish Press. YOU are the theme this year, and the careful, thoughtful reader will find in these pages some insights of what must be done "to mako the New Year better." < r-Most Jewish holidays observe particular his-!

torlcal or agricultural events. The High Holidays' are unique in that they are strictly spiritual in nature. It is a time when we are urged to take a look at ourselves. The purpose of the High Holiday synagogue services is to help us with the difficult task of introspective thought. It isn't always pleasant—this religious catharsis. Most of us are so drained by the busy demands- of everyday life that we rarely have the time or the energy to look at our lives IP the larger sense. Where have we been and where . are we going?: The New Year bids us to take that look. What, are our values, our goals, our responsibilities?What do we want from and what do we owe to ourselves, our families, the larger family of the Jewish people and the universal family of mankind? It's a difficult process of thought. Tomorrow can't be better, until we know what's happening today. It's a difficult process and many, of us get lost because we start at:the wrong place. We

can^t be effective in the large group until we ' are effective as individuals. We can't determine group goals until we- identify individual goals. In terms of Jewish life, it all begins with you. First you must know what you think. Then you must determine what you want. Then you must take action. These were some of the thoughts which led not only to the theme for the paper, but also to tho unusual implementation of the theme. We .wanted.to look at our Jewish community—where .have we been and whereare we gbing?"TBe"3efl-" hition of "Jewish community" was the key. It takes individual Jews to make a Jewish community. We had to know about YOJJ. What you think; what you do; how you express your identity as a Jew; what you want for the future. W© weren't looking for answers; We wanted only to identify the questions which were important to .••••

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Sidelines About This Issue:

Introducing,.. 'In Retrospect9

It All Begins With You! (Continued from page 1.) It was a difficult, challenging task to get this information from you. It required the careful preparation of an informs-,; tion gathering questionnaire. Many questions which - were used were taken from similar studies in other communities, primarily studies undertaken by the American Jewish Committee. Research experts were consulted about the wording of other questions. Every effort was made to produce a valid study. We called it an "Attitude Study." What we really did was take a sample of the community; suggest some concepts; and from the reaction to the concepts try to identify the questions each of us as individuals and as a Jewish com-, munity will have to face in the future. That's what this issue is all about. We make no claims that the material presented in this issue represents, in the finite sense, the attitudes of all Omaha Jews. We are sure, however,, that the attitudes expressed are representative of a great many more than just the surveyed group. We have the assurance that in terms of re-

search methods, the questions My thanks to all of you who were valid; the sampling tech- cooperated in tMs study. Hopeniques were valid and the re- fully, the reporting of your sponse was valid in numbers. thoughts in this issue will stimTiie real validity of the re- ulate the thinking of others. sponse, however, will be deter- Our concern about the Jewish mined with what we do with community begins with our inthe information. dividual evaluations pt ourThe stories and charts in this selves as Jews—where we are; issue are not recommended for what we want and what we are "quick reading," but I urge willing to do about it. There's you to take the time to read no better time than now, at the them, study them, and draw High Holidays to begin the their implications for you and process. the effect of the implications of Happy New Y e a r — and your actions upon all of us. thanks.

Who Was Surveyed? The primary fact-find instrument used in the Jewish Press Attitude Study was an eightpage questionnaire which was sent to four specific groups. 1) A sample of the adult Jewish comtnunity. 2) A sample of high school and college students. 3) The entire Executive Committee of the Omaha Jewish Federation. 4) All the members of the Young Leadership group of the Omaha Jewish Federation. . .

Greetings From

The

Beautorium 763T PACIRC

HAPPY NEW YEAR! EVERY MEMBER OF OUR ORGANOATIpN JOINS IN EXPRESSING THE WISH FOR A HAPPY NEW YEAR. MAY IT BE A YEAR BRIGHT WITH HAPPINESS AND JOY FOR YOU.

With this issue the Jewish Press Introduces a new feature, 'In Retrospect' written by Mrs. H, Lee Gendler. A graduate of Wellesley College with a B.A. degree in political science, Mrs. Gendler received her master's degree in history from the University of Nebraska at Omaha. Local history was her special field of interest during her graduate studies program and her graduate thesis, "The Jews of Omaha: the first 60 Years" is currently being published in the Western State* Jewish Historical Quarterly. • Mrs. Gendler has agreed to share with Jewish Press readers some of the highlights of her intensive investigation of local Jewish history. The facts and the anecdotes uncovered by Mrs. Gendler in her search provide fascinating reading about Jewish life in the area around the turn of the century. "In Retrospect" will appear periodically in future issues of the Jewish Press. . . • • •

In the adult group, every 10th name on the Federation mailing list was selected to receive the survey. A total of 224 questionnaires' were sent. 60 were returned. Every 5th name on the high school and college student list?* received the survey. 158 questionnaires were sent. 40 were returned. Questionnaires were sent to all 46 names on the list of Federation board -members. 27 were returned. . Of the 22 questionnaires sent to members of the Young Leadership group. 10 were returned. In total 450 questionnaires were mailed. 137 were returned, an over-all response of 30 percent^. • Mrs.-Maurice Better, an instructor in the Department, of Sociology at UNO. was consulted. An over-all response of 30 prayed social science research methods were used to select the adult and student samples. A 25 percent return on a mailed questionnaire is the accepted "norm" a c c o r d i n g to Sin. Better who indicated thai the 30 pereent response in the Jewish Press survey should provide a valid sampling of community attitudes.

111 Retrospect

By CAROL GENDLER FIRST OMAHA SERVICE On September 29, 1867 the Omaha Daily Herald carried the following notice: "Israelites* New Years' Day comes on Monday,1 September 30th (to m o r r o w ) . , There will be j prayer by Mr. Rosenthal at his house, at 10 a.m. | and 6 p.m. Ail b r o t h e r s are I earnestly solicited to take part in this festival, and help the or-, ganization of a s y n a g o g u e in Omaha." Carol Gendler This was the first known Jewish service held in Nebraska, and twenty Jews attended. The leader of the services, N. Rosenthal, was the proprietor of a saloon and restaurant on Faraam Street • '/

A year later a similar notice announced that services would be held at Masonic Hall and that a congregation called "B'ni Israel" had been organued. Isaac M. Frank, a confectionery store owner, was president of the congregation, and Samuel M. Leyyt who was in the men's clothing business, was secretary. The Jewish population by this time had apparently outgrown private homes and needThe Survey Figures ed to rent a public hall. ROSHUASHANA All questionnaires were tabCONFIRMATION ulated and correlated by computer. The information was In 1871, the year that the then converted into percentages Congregation of Israel (now based on the responses to each Temple Israel) filed articles of question. incorporation, seven young boys ALL DATA REPORTED IN THIS ISSUE, BOTH IN STORIES AND Iff CHARTS ARE PERCENTAGE FIGURES. It should be noted that the youth responses were kept separate from the adult responses in all instances, and are not included in adult totals or in the tabulation of responses by synagogue members. It should also be noted, as further testimony to the validity of the sampling, that proportionate members of the 3 major Omaha synagogues were represented in the responses;

and girls were confirmed at Rosh Hashana services, indicating that at least some form of Jewish education was available in the community. •. Those receiving certificates of confirmation were E s ' c r Jacobs, Emmanuel Cahn, Eva Howitzer, Bertha Relnhart, Albert Cahn, Charles Rosenthal, and Addle Gladstone. Esther Jacobs and Addie Gladstone later w e r e among the eleven members of the first graduating class of Omaha (now Central) High School, in 1876. They both became grade school teachers and participated in the direction of a short-lived Sunday School. HOLIDAY BALL The Congregation of Israel sponsored a grand ball during' the high holiday- season in 1871. The ball took place in Max Meyer's music hall.' ' JEWISH'NEWS' The Omaha Daily Republican attempted in 1873 to give its readers some information on Jewish observance, as follows: "Yesterday was Rosh Hashana . . . The Jews in this city observed the festival with the usual religious and social ceremonies. T h e y closed their stores during the day and appropriate services were held In Meyer's music hall by Rabbi Hertzmann of Council Bluffs. The afternoon was made the occasion of social visits by the gentlemen among the families of their acquaintance, and in the inter-change of presents. In the families of several wealthy Jewish merchants, very elaborate dinner parties were given and feasting was the order of the day,"

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Holiday Messages from the Rabbis What Is Man2> I

By Rabbi Isaac Nadoff Beth Israel Synagogue The High Holiday season addresses itself to each individual. Its attention is focused upon every man. What is man? The philosopher answers that he is a product of the blind forces of chance. The physicist describes him as. a collection of molecules. The physiologist converts him into a mass of-bone and • tissue. The psycbolo' „' i - gist sees him as a bundle of conflict i n g e m otions. Only Judaism dares to exalt man and to set him "but tittle lower than the a n g e l s . " Judaism s e e s endless possibilities for man. His capacity to achieve and to create and to rise his highest potential is limitless. It is true that there are areas of life over which man has little or no control. Heredity determines all of our physical qualities and characteristics. We have no voice about the physical conditions with which we are born. In this regard we are all prisoners of fate. We must accept these physical conditions and make the best of them. It is not so, however, in the spiritual realm. Heredity does not determine the moral direction onr lives will lake. Birth docs not place retlrio ties* upon our spiritual growth. We chart cur own course in life and we determine our own moral destiny. We alone decide the spiritual road we shall travel. Our life, in this regard, is of onr own making. We fashion it and mold it and give It Its final form. 1

The glory of Judaism is that it gives us periodic opportunities for self-renewal. There is , . always another chance to make good. It is never ; too late for us to change our direction. And this., is essentially the message of the High Holiday Season. It tells us that life is not static. In life we never stand still. We either move ahead or . , fall behind. If we don't progress, we retrogress, '-• Soon we will gather in our synagogues for concentrated self-examination, challenged to study cur shortcomings and limitations. We will be looking deeply into our own souls. The important question is: how Will we emerge from this religious experience?

*In

Making Wishes Come True

By RABBI MYER KRIPKE Beth El Synagogue, Omaha In Jerusalem I have heard the first—and will hear two more—of the Seven Haftarot of Comfort. In Jerusalem! "Speak to the heart of Jerusalem . . . " the prophet calls: Speak to her heart to heart,. spirit to spirit, w i t h all the earnestness of the d e e p e s t reaches of the h u m a n soul. And say what? That comfort is at hand, comfort. . The time of exile, punishment, and national disaster is ended; and a new and shining future is about to begin. Isaiah would be shocked and • bewildered at Jerusalem today. Its streets are choked with traffic, busses and trucks, taxis and cars; its'sidewalks in shopping areas are all but impassable; there is a line-up for seats in the cafes; everywhere, everywhere new structures are a-building. And "Comfort" is the name of a store that sells shoes. Isaiah would be shocked,. too, at the "normalcy," the non-religious character of so much that must be'in a 20th Century city, factories and stores, commerce and industry, cafes and hotels, entertainment and diversion. ' But still it is Jerusalem, (he Holy City. And Isaiah's influence permeates all — here and throughout the world. For it was he, perhaps above all- others, who sounded the note that man's cruelties and enmities, man's stupidities and brutalities, albeit very real, .are all subject to conquest by man's latent spiritual potential. Illstory has given us a melancholy record of cruelties and brutalities. But it also affords an appreciation of the soaring spirit and the creative, artistic, and aspiring nature of man. And Isaiah would bid us seize the bopeful and the creative and the reaching for the light . . . For this is man at his b e s t . . . God Himself had hope for man, and great expectations. Shall we be less trusting, less patient? Now as the,New Year begins, Judaism calls us to thoughtfulness and introspection, to resolution and steadfast attention to our duty to bring in tbe-good world. Let this be the year (how often we have said it!) that begins the good and shining future, a Shanah Tovah with an endless stream of Shanot Tovot in its wake.. "Arise," said Isaiah, "arise, shine for thy light is come..." . ' Rabbi Kripke '

By RABBI SIDNEY H. BROOKS Temple Israel, Omaha It's nice that we Jews say Happy New Year twice a year! That's because we live in two cultures. Both observances are occasioned by .calendar changes. But the trouble is that the advent of January 1st

is flippant, party, - going time, fun and games. R o s h H a s h o n a h is serious business for those who understand it. Never mind the crowds in the s y n a g o gues. These are no measure for understanding of the meaning of the High Holidays. '• * The pity is (hat there is a cue toourspirittual mentality in our behavior. The calendar by which We gauge most of our lives, the secular calendar is so far removed (torn our consciousness that many ask: When is Rosh Hashonah?" and few could tell you the date of any given day of the year according to the Hebrew calendar. Still the calendar to wlilch we pay little attention gives us the most important message on Rosh Hashonah and Yom Kippur. The message is simple. The message la also profound. It is that we really can start over again. We can re-make ourselves. We can live a new life. We can leant to formulate new goals; We can cope with onr problems. We can erase onr guilt. We can become better Iranian beings. And all this without help from anybody. Each can do this for himself. . So we go about saying "L'shanah tovah"—"I wish you a good year." It's a wish for the other fellow, for our dear ones, for our friends and, I hope, for all the world. But how about wishing it with intention for ourselves? And then deciding to make the wish come true. It's been a year of turmoil. How about calming down? As been a year of national disgrace. How about nurturing honor in our private lives? It's been a year of battle..How about a personal commitment to peace? Wishes are momentary desires.,, Sometimes just polite amenities. I'd like to see the wishes we all hayebecome part of the Yomin Noraim, the Awesome pays of personal renewal and personal redirection to goodness that will benefit-us all.• • * « • - -

Rabbi Brooks

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Six

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The Paradox of the Indestructible Jews

By Max Dlmont How shall we view Jewish history? Is it but a succession of calamities and kashrut, or is there a manifest destiny in this teeming chaotic unfofding of events? Is the Jew the sad jack of thetworld, or is he a man of grandeur who proudly marches through the centuries, surviving where others have perished? History can be compared to a vast smorgasbord, with the facts s p r e a d on a prepared table like exotic dishes, each vying for attention. There are two ways the historian can serve himself. He can close his eyes and help himself to a chance sampling of what the table has to offer, in which case he has that highly praised mode of history known as "objective." Most history, including Jewish falls in this category. The result for Jewish history has mostly been boring dirges of suffering and pious recitals .of righteousness. But the historian can also help himself by selecting those facts that suit his concept of history, in which case he would have that h i g h l y criticized 1 mode of history known as "interpretative." Few Jewish his• torians belong to this * school. Regrettably, time has dated their works. We prefer the second school, because—to paraphrase an epigram, by Oscar Wilde—objective history gives us the dates of everything and the meaning of nothing. We feel that Jewish history especially must be viewed interpretatively because Jewish history is not a history of wars, kings, and monuments but a story of ideaf that toppled empires and c o n q u e r e d men's minds. It is therefore, that in my new book, The Indestructible Jews I have discarded the usual stereotypes of Jewish history. Instead of viewing Jewish history as the unfolding of ' political events manipulated by

man, I view it as Uje unfolding of a manifest drama motivated by ideas. This drama consists of three acts, each act 2,000 years long. The first act encompasses the first 2,000 years of Jewish history, from A b r a h a m , to Jesus. It proceeds like a Greek predestination d r a m a, with God seemingly the Author and Director of the script. The second act encompasses the second 2,000 years of Jewish history, from Jesus to BenGurion. It unfolds like a French existentialist drama, with the Jew himself as his own script writer. The third act is a projection into the future—the next 2,000 years of Jewish and world history—from Ben-Guiron into the future. It will proceed like a drama of the absurd. But, before starting the action of this act, let me briefly recapitulate the thoughts behind the first two acts as a background for the third, — First Act Our first act—the first 2,000 years of Jewish history—is a vast training program that prepares the Jews for survival in a coming Diaspora. It consists of a series of six scenes in which God, seemingly, hands out a script in each scene to a succession of Jewish dramatis pereonnae. In the first scene the script goes to Abraham to proclaim the the monotheistic concept of God; in the second to Moses to give the Jews the Torah; in the third to J o s h u a to lead the Jews to the Promised Land; in the fourth to King Josiah to start the canonization of the Torah; in the f i f t h to the Prophets to make mans' concept of God universal; and in the sixth and final scene of the first act, the script is handed to Ezra and Nebemlah to preserve the Jews as Jews to prevent their premature disappearance in the unlversalism created by the Prophets. Having t h u s b e e n fully

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Diaspora assimilate into the cultures where they now live? Should they continue to cultiThe first paperback printvate their diaspora? Or does ing of 200,000 copies of Max tliis simultaneous existence jot I. Dimont's new book The Israel and the Diaspora mean Indestructible J e w s apthat the Diaspora should be peared this spring by The abolished and all Jews emiNew American Library. The grate to Israel? \ hardcover, which appeared about two years ago, is now What has been the function in its third large printing. of the Diaspora in the second act? Has it only been a refuge His first book, Jews, God for Jews in time of trouble, or and History, published ten has it become a. permanent years ago, still continues to citadel for Jews and Judaism? be a national bestseller with over a million copies now We can state categorically in print. ". ' that if not for the Diaspora, the Mr. Dimont was born and Jews would have become an educated in Helsinki, Finextinct people like other peoland. He has lectured from ples who lived and died within coast to coast in the United their own states. I need not reStates and has also lectured cite the long drum call of vanin Israel — at the Weizmann ished peoples, states, and civiliYou see, something tremenTnstituterHebrew University dously s i g n i f i c a n t has hap- zations. The Diaspora not only in Jerusalem, and the Unithe Jews from extincpened. A f t e r 4,000 years, saved versity of Haifa. tion, but it also placed them unique progression has now be- hi the midst of history. come apparent in Jewish hisBecause of the Diaspora, the trained, programmed, and pre- tory. At the end of the first act, pared for future events, the" the curtain fell on the Temple Jews did not die culturally first act comes to an end. We in flames, Jerusalem gutted, when a host civilization died. see Jerusalem fall, thel Temple and the Jews, dispersed in a There were always other Jews in other civilizations to give gutted, anQ the Jews strewn as strange Diaspora. exiles into the four corners of Now, at the end of the sec- perpetuity to the Jewish herithe world. ond act, we have seen the re- tage. For the Jews, the DiasWith this expulsion into a verse action taking place. We pora was and is. their escape Disapora, the way is cleared have seen the triumphant re- hatch from cultural "death. Twice In history the Jews for our second act. ' turn of the Jews to Zion, IsDuring the intermission, af- rael reborn, and Jerusalem were exiled from their hometer the first act, we see the once again the capital of an in- land—once at the hands of the Babylonians and again at the Jews milling in the lobby of dependent Jewish state. history debating what to do. An Thus in the first act there hand of the Romans. Each existentialist c h o i c e is con- was a Jewish, state, but no time it was toe Diaspora Jews fronting them. S h o u l d they Diaspora. In the second act who not only preserved Judadeny the past and integrate, or, there was a Diaspora but no ism in exile, but who eventualshould they reaffirm the past, Jewish state. And now, as the ly also restored the Jewish continue' as Jews, and follow third is about to unfold, there state. , -Without the Diaspora to prethe labyrinth of their manifest is both a Diaspora and a Jew* serve a reservoir of Jews, destiny? isb state. Second Act ' Is there a significance in this there would.have been no Jews In the second act—the 2,000 ' evolution of events? Has the 2,500 years ago or today to reyears of Jewish history — we creation of the State of Israel build the ancient homeland into see the Jews choose the latter. eliminated the need for a Dias-' an independent state. History tells us they chose not pora? Should the Jews in the (Continued on page 51.) to deny the past but to reaffirm it. In the second act, it is consciotis, deliberate, pragmatic actions that shape Jewish history. Not God, but the Jew himself is at the helm of his distiny. In this second act, we see the Jews catapulted from civilization to civilization. We see them confidently confront and successfully respond to the first four challenges hurled at them by ever-accelerating forces of history until the fifth challenge in the sixteenth century. Then fate consigns them to a ghetto in the sixth and last challenge in the second act—the Modern Age—we see the Jews discard their ghetto caftans. We see them stand side by side with their Christian brethren blessing R e a s o n , Logic, and Science—the trinity of the Modern Age. Alas, whereas the Feudal "Age of Reason" had merely consigned the Jews to ghettos, the Modern "Age of Reason" consigned t h e m to concentration c a m p s and return to Zion, as if summoned by the Prophets. We see them recreate the State of Israel, right under the nosecones of atomic bombs. On this triumphant note the second act curtain conies down right in front of our eyes. What Next? Has our drama now ended with the return of the Jews to (be vortex of their history, or Business Machine Speciotists is this only an intermission while we wait for a third act? Are the Jews once again confronted with the same existen75th Just North of Pacific 397-2640 tialist choice.their ancestors were confronted with 2,000 years ago, after the first act? Should they deny the past, «r Evelyn M, Hoberman should they reaffirm it? Have Sales Representative they pursued a grand illusion or have they punned a divine

About Max Oimont

And who will write the script for the third act? Will it be God, as in the first, or the Jew himself as in the second? Or will it be an ecumenical script written by God, Jew, and Gentile as a team? Let us assume that the twentieth century Jews, standing in the lobby of history during the intermission between the second and third acts have chosen, like their ancestors, not to deny the past but. to reaffirm it. They will now have to face a question which the Jews at the end of the first act did not have to face. It is the question of the function of the Diaspora in the ihird act. Will it have lite same function as the second act, or a different one?

1973

m i s s i o n ? ••'•••

t*ma*T, Sept. 87, IMS

New rear** Edition —THE JEWISH PKESS — Bosh Haniunah 67S4

Page Seven

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High Holiday Services Omaha Beth Israel SERVICES: ROSH HASHONAII Wednesday, September 26. Mincha, Maariv 7 p.m. Thursday, September 27 Morning Service 7 a.m. - • Musaf Service 10:15 a.m. Youth Services 10:15 a.m. Mincha, Maariv 7 p.m. Friday, September 28 Morning Services 7 a.m. Musaf Service 10:15 a.m. Youth Services 10:15 a.m. Mincha, Maariv 7 p.m. •

• »

SHABBOS SHUVA (Sabbath of Repentance) Saturday, September 29 Morning Service 8:45 a.m. •

•

Thursday, September 27 Morning Services 8:30 a.m. Evening Services 7 p.m. Friday, September 28. Morning Services 8:30 a.m. YOM KIPPUR Friday, October 5 Kol.Nidre 6:30 p.m. Saturday, October 6 Morning Services 9 a.m. Yizkor M e m o r i a l Service 11:30 a.m. * * *

Lincoln B'nai Jeshurun SERVICES: ROSH HASHANAH Wednesday, September 26 Evening Services 8 p.m. Thursday, September 27 Morning Services 10 a.m.

Jbunitj,

Sept. »7. 1»7S

Best Wishes for a

Kol Nidre 6:30 p.m. Saturday, October 6 Morning Services 10:30 a.m. Yizkor M e m o r i a l Service 11:30 a.m. Musaf 12:30 p.m. Recess 3:30-4:30 p.m. Discussion with Rabbi 4:30 p,m. Mincha 5:15 p.m. Neilah 6:15 p.m. Maariv, 7:30 p.m. Conclusion, of Maariv and Breaking of the Fast, 7:40 p.m. • * •

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SERVICES: _ .. , ROSH HASHANAH 1123 Howard / JACK & COHEN Wednesday, September 28 YOM KIPPUR Friday, October 5 Evening Services, 8:15 a.m." MARV BROOKSTEIN 346-5388 Kol Nidre 8 p.m. Thursday, September 27 Saturday, October « Morning Services, 8:30 a.m. Morning Service 10 a.m. , Evening Services, 7 p.m. .Afternoon and M e m o r i a l Friday, September 28 Service 3:30 p.m. Morning Services, 8:30 a.m. Concluding Service 5:30 p.m. To All Our Friends and Patrons MinchaT Kabbalat Shabbat, 6:30 p.m. » • * CEMETERY MEMORIAL SERVICES SERVICES: Annual Cemetery Memorial f ROSH HASHANAH Services will be held Sunday, Wednesday, September-28 September 30 at 11 a.m. at the SERVICES: Evening Services 8 p.m. Bikur Cholim Cemetery In ROSH HASHANAH Thursday; September 27 Council Bluffs. Cantor Aaron I. Wednesday, September 26 Morning Services 8:30 a.m. Edgar and Acting Rabbi LawEvening Services'8:15 p.m. Evening Services 7 p.m. rence Ellsberg will conduct the nkriday, September 27 Friday, September 28 services. May you and yours be blessed with health Morning Service 9 a.m. Morning Services 8:30 a.m. Contemporary Family Serv• • • and happiness'and may this year bring you ice 11 a.m. YOM KIPPUR YOM KIPPUR Mincha-Maariv Service 6:45 Friday, October 5 Friday, October 5 all you desire for a richer, -fuller life. p.m. Kol Nidre 6:30 p.m. Kol Nidre, 6:15 p.m. Friday, September 28 Saturday, October 6 Saturday, October 6 Morning Service, 9 a.m. Morning Service ^5:30 a.m. Morning Services, 9:30 a.m. Contemporary Family ServYiskor 11 a.m. ice 11 a.m. All services will be conductMincha 4:30 p.m. • «» ed by Cantor Aaron I. Edgar NeUah 6:15 p.m. 315 So. 16th Sr. 346-9422 and Acting Rabbi- Laurence YOM KIPPUR Blowing of the Shofar 7:30 Ellsberg with Sam Sacks asFriday, October 5 p.m. sisting. ;. Kol Nidre 6:15 p.m. • • • Saturday, October 6 Morning Service 9 a.m. Contemporary Family Service 11 a.m. Mincha, Neilah 4:45 p.m. SERVICES: ROSH nASHANAH Wednesday, September 26 ^-Evening Services, 8 p.m. Thursday, September 27 Morning Services, 8:30 a.m. SERVICES: Evening Services, 6:30 p.m. ROSH HASHONAII Friday, September 28 " . Wednesday, September 26 -Morning Services, 8:30 a.m. First Service 6:30 p.m. • *' * Second Service 8:30 p.m. YOM KIPPUR Thursday, September 27 Friday, October 5 1 Morning Services 10 a.m. Kol Nidre (First Service), 6 Youth Service 3 p.m. p.m. , • • »« Kol Nidre (Second Service), ANNUAL '8:30 p.m. MEMORIAL SERVICE - Saturday, October 6 Sunday, September 30, at 2 Morning Services, 9 a.m. p.m. at Temple Israel Ceme• • -• tery. . . • * * SIIABBAT SHUVAn, Friday, September 28 SERVICES: Evening Services 8:15 p.m. ROSH HASHANA Saturday, September 29 Wednesday, September 26 i Morning Services 11 a.m. Mincha 6:45 p.m. Thursday, September 27 YOM KIPPUR Morning Services 7:30 p.m. Friday, October 5 . Sounding of Shofar 10:20 a.m. First Service 6:30 p.m. Musaf 10:30 a.m. Second Service 8:30 p.m; , Frprn Joe Ltpton, Jerry Rosinsky, Howard, Meyer Mincha 7:30 p,m. Saturday, October 6 Friday, September 28 and Norman Rubaclc, Art and Marc Sherman Services' continuing throughMorning Services 7:30 a.m. out the day 10 a.m. Sounding of Shofar 10:20 a.m. • ..Youth Service 1:30 p.m.. . Musaf 10:30 a.m. Afternoon Service 3 p.m. SHABBAS SHUVAII (Sabbath of Repentance) Friday, September 28 120TH AND CENTER 333-7700 Evening Services 8:15 p.m. 2451 NORTH 90TH 393-0770 Saturday, September 29 Featuring Y* Alpln* Ovin, Old* N«w York Dtllc«U>i»n ' Morning Services 9 a.m. SERVICES: and Om«ha'» Fmtit Groctry, Product and Maat Daparfmanti . . . : • « • ROSH HASHONAII Wednesday, September 26 ' YOM KIPPUR AND THE HOST BEAUTIFUL LIOUOR DEPARTMENT IN TOWNI >' Evening Services 7 p.m. Friday, October'5 YOM KIPPUR Friday, October 5 Kol Nidre 6:30 p.m. Saturday, October 6 Morning Service 9 a.m. Youth Service 10:15 a.m. Yizkor Memorial S e r v i c e 12:35 p.m. \ • Musaf Service 1 p.m. Mincha 4:30 p.m. Neilah 6 p.m. Due to daylight savings time, the Shofar will be sounded and the Yom Kippur fast will end at 7;30 p.m.

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Thursday. Sept. ft. UWS

Page Nina

ith trumpets and with the sound of the horn9 shout joyfully before the King9 the Lord" (Psalms 88:6) The call of the shofar reminds us of the giving of the Ten Commandments at Mount Sinai9 when our anees' tors assumed the responsi-." C bilitu of carrying out the precepts of the Tor ah by urn. declaring "We shall do and we shall hearken? (Exodus 24:7)***

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New year's Edition —THE JEWISH PRESS — Rot* Hashanab 87S4

Thursday, Sept. t7, WS

Everybody Wants Synagogues But Wants to Pray! By Mickey Gerclick -. Way does one join a s>nagogue? What do congregants consider tbe most important role of the synagogue? What changes would they like to make in the synagogue? Are there any significant differences in attitudes expressed by members of Orthodox, Conservative and Reform congregations? Some of the answers to these questions are suggested in the results of the recent Jewish Press Attitude Study, and some of the answers are rather surprising. Omaha Jewry is served by three major congregations, and the vast majority of Omaha Jewish families (90 per cent) •re affiliated with one or more congregations. The o l d e s t congregation. Temple Israel (Reform) has MTved* Omaha Jewry for 102

gogue. Less than one-third citAbout one-third of those reed "theological reasons" as the sponding said they were satisbasis for their choice. fied with the programs and What do congregants expect services provided by their syto get from their synagogue, nagogues. But again, there was and are they satisfied with wide varience by synagogues. 71 per cent of Temple memwhat they get? Answers from the members of all three con- bers said they were satisfied gregations were surprisingly with their present synagogue programs. 25 per cent of Beth similar. More than one-third of all Israel members indicated they congregants said that the Sab- were satisfied and only 17 per bath Service was the most im- cent of Beth El members said portant thing the synagogue they were satisfied with the provided. More than half the status quo. These figures apparently warcongrcgents ranked Sabbath Services as first or second in rant deeper analysis. Beth El members appear to bo the importance. Interestingly, although more greatest participants in synathan half of the synagogue gogue life, yet they are tho members give prime impor- least satisfied with what they tance to Sabbath services, only are getting. On the other hand, 25 per cent attend! In the area nearly three-fourths .of the of weekly attendence at Sab- Temple membership are satisbath Services, there was also '.. fied with their synagogue ala great difference among the though one one tenth regularly synagogues. 41 per cent of the attend services! W i t h agreentght from many members of all three congreFACTS ABOUT THE gations that "services and INTERVIEWED SYNAGOGUE: MEMBERS -prayer books should be more , (Percentage of responses.) relevant to modern lite," sugAges / Beth Israel Beth El Temple gestions for changes in the sy2035 23 15 30 nagogue showed great diver, 38-55 33 56 48 sity. • 56 and older 44 29 22 "If you could create the Ideal Length of synagogue membership synagogue for you what would I year or less , 6 3 7 be its characteristics 2-5years.... 11 9 18 From a Beth El member: 6-10years 6 15 15 "Comfortable, less formal rclnv II years or more 77 73 59 terpretatlon of traditional servJewish Education of Respondent ice to make it relevant for toHebrew School day; something that would None 44 3 8 - 5 9 bring, teens back to the fold— 1-5 years 39 _ 32 22 a service tney would feel comMOyears., 17 27.. 15 fortable with. More participa11 years or more .*. 0 3 4 tion by the congregation. More Sunday School • - , " of a person to person relation,- None 44 3 8 - 2 2 ship with staff of the syna1-5 years 33 '' -41 27 gogue. A warm atmosphere 6-10years 23 J5 ' 29 where everyone feels very 11 or more years 0 ,6 22 much at homeland feels'with Day School and Private Tutoring, pride that it is their synaNone : 83 73 89 gogue." l-5years 11 17 11 From a Temple member: 6-10 years 6 0 "Consistent, quality instruction 11 years or more 6 4 0 on both a child and ault level. Closer communication between years and current membership Beth El members said they at- the Rabbi and all members of tended weekly services com- the congregation." is about 640 families. From a Beth Israel memBeth El Synagogue (Conserv- pared to 28. per cent of Beth Isative) was established 44 years rael members and only 12 per ber: "A consistency between the life-style ot the congregaago and numbers -some 750 cent of Temple members. According to members of all tion and the precepts of the families in the congregation. Beth Israel Synagogue (Or- three congregations, Hebrew dogma espoused. A strong of closeness with in the thodox) is the result of a mer- School, Sunday School ger of two smaller congrega- • iday Services were the next congregation." From a non-member of a sytions 33 years ago and current- most important things provided nagogue i, "The ideal synagogue by the synagogue., .;':.'.• ly serves some 660 families. Couple's Clubs were ranked for me would be a place that • B'nal Jacob Synagogue is a very small congregation serv- by nearly 50 percent of con- truly professed-and strengthing the needs of a small group gregants as the least important ened the fundamental ethics of of more traditional Jews in the of the programs and services Judaism and its humanitarian provided by each synagogue/ aspects. A place devoid of the area. The theological differences of Men's Clubs drew similar nega- hypocricy, materialism a n d bigotry (economic as well as the three major congregations tive responses. Among the other items to be racial) that I have found prevapparently play a small part in a congregant's decision to rated, Adult education pro- alent in the synagogues I've grams, personalized services come into contact with." join a particular synagogue. Among the other suggestions More than half tbe members of the Rabbi, Sisterhood and of all three congregations re- Youth Club drew little enthusi- coming from members of all sponding to the. Jewish Press asm from the respondents. three congregations were: "Opsurvey said that "family' af- Less than 10 per cent rated any 8«it Withci for a filiation" was tbe primary fac- of these to be at prime imporHappy N»w Y*ar .< tor In their choice of syna- tance.

Where are aii ihe people? portunities for leaders "to be. chosen on a basis other than wealth; smaller, more personal congregations; less Hebrew in services and more emphasis on education at all levels." Very few young people chose to answer the. question with regard to the ideal synagogue, but among those who answered there was similarity of views as well as indications of delicate sensitivities, commitment and thought. "A synagogue which, would 'require more of congregants then the mere payment of dues. All members would have to be committed Jews." "An understanding rabbi who could relate to the youth and who t h o u g h t it important enough to make the effort," "Less emphasis on the social life of the synagogue Bar Mitzvahs, weddings) and more concentration in transmitting the real values in life." "An open-minded Rabbi who would'make the synagogue the kind of place people would feel comfortable in going to for help and guidance." "A place where families would go together—as families." "An environment that could ease.tho strains of life; a place where one could find peace and human compassion." The Future Whatever criticisms Omaha Jews have about their syna-

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gogues they show no inclination to give them up. Respondents to the Jewish Press questionnaire were asked to rate 21 services provided for tiie Omaha Jewish community In terms of a positive Jewish community life in the future. " 96 per cent of all adults rated synagogues as "essential" to the future of Jewish community life. It was the highest percentage of "essential" given to any item on the list. The study inidcates that the structure of the synagogue will remain a part of Jewish life in this community. What remains to be seen is the nature of tho structure, and more important, the involvement of people in it.

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Thursday, Sept 17, 1»7S

New Tear's Edition—THE JEWISH PRESS—Korii lUshanah 67SI

Twelve

Passover: Favorite Holiday of Omaha Jews Contrary to the popular notion that Jews consider t h e High Holidays the most-important dates in the Jewish calendar, the Jewish Press Attitude Study revealed that the Passover Seder topped High Holiday services In observance.

With the exception of one, all adults responding to the survey indicated that they attend at least one Seder at Passover. 100 percent of the students responding indicated the same thing. While 96 percent of the adults

said they attended High Holiday services, only 79 percent of the students responded affirmatively to that question, 100 percent of the students and 99 percent of the adults responding said that they had Jewish ceremonial objects in

their homes. The indication light on only 59 percent of the would be that for many the adult homes. A Jewish prayerbook in tho ceremonial object is a Clianukah Menorah since 90 percent home was reported by 94 percent of the adults responding. of the adults said that they, The Bible lagged somewhat bekindled Chanukah candles in hind, with only .85 percent of their homes. Sabbath., candles the adults indicating that they were a poor second, shedding had a Bible in their home.

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New Year'i Edition —THE JEWISH PBESS —Hesll HaduuuH 07SI

Fourteen

Parents Join Children

For Bar Mitzvah Study

By Ben Gallob A family education program to make preparation of children for Bar and Bas Mitzvah a meaningful educational experience for both the candidates and their parents has been reported by a Reform rabbi who developed it out of frustration .and disgust with the existing program at his synagogue. Each candidate and at least one parent study together for "three months in the program which 'includes' homework for both parent and child. Rabbi Edward Zerin of Te'm-. pie Sinai in Sharon, Mass., stressed that the innovative program was "not just for adults nor just for young people but for parents- and children together." Rabbi Zerin explained that the students and their families are divided into three groups, depending on when the "arbitrary" day for the rite falls. Rites are not held during the summer. All children whose dates occur during the September-December p e r i o d study with him for three months during the prior April-June period. During the October-December period, the families of the candidates for the following January-March period study with the rabbi. The cycle is completed-in the January-March period with study by the candidates for the rites to be held during the following ApriUJune period. Rabbi Zerin reported there are about 24 Bar and Bas Mitzvahs each year at Temple Sinai. He said the distribution of parent-child teams so far "has been rather even and we run between eight and ten families" for each three-month study pe: riod. While only one p a r . e n t is asked to study with his or her child, "on occasion, both parents attend for the entire three months. Most often they take turns. Sometimes when a child cannot come, his or her parent will attend and take notes. No one wants to fall behind and hold up the group." Contrasting the new approach with the old, Rabbi Zerin declared that "now the students take their work seriously. They carefully do their homework and come to the sessions prepared to discuss. The parents

Bar and Bat Mitzvahs 1972-73 BAT MITZVAH CELEBRANTS

Patty Lee Abraham Robin Alexander participate, too. They read the Amy Alperson assignments and engage in the Valerie Paula Carp group give-and-take. Andrea Cohen ' . It is not Unusual to see a young person disagree with a Debra Jo Cohn parent, whether his/her own or Marsha Cooper someone else's. P a r e n t s be- Ronna Cooper come decreasingly reticent to Marti Epstein • criticize children, whether they Sally Epstein be their own or not." Rochelle Frank Rabbi Zerin said he had been informed that the conversation Tari Feinberg at the dinner table at the-homes Debra Ginsberg of candidates "also has taken Maria Rae Goldberg on a new dimension. The talk Laurie Gould is about the Torah portion and ^ the Haftorah, what each one Judy Handleman means and how they relate to Elizabeth Karpen each other." He said the local Bluma Karpmnn newspaper "is brought to the Robbie Kolnick table because there is research Tina Render to be done," spcclfcally, "to Elyse Richman find out what the Torah and Haftorah" can mean to con- Susan Lynn, Rosinsky Iisbeth Somberg temporary Jews. Roxanne Walker.' Each family is asked to re- Cindy Weiss search the contents of both the Janey Wigodsky Torah and Haftorah portions. The candidate makes a presen- Diane Wintroub tation to his or her group. Top- Susan Zorinsky ics for research include the difference between Torah and BAR MITZVAH CELEBRANTS Haftorah, reasons why particular portions are assigned for Edward Lee Beber given Sabbaths and the mean- Bruce Belgrade ing of the terms Bar and Bas Stephen Berenson Richard Eli Bohbot Mitzvah. Jeffrey Cooper Rabbi Zerin reported that the Barry E. Epstein research was not easy for eith- Harris JFrankel er parent or child "and so I have to s p e n d considerable time describing the historical content of the portion and probing the underlying ideas and values" with participants in each study group. jGrefefings He said that when a threemonth study period has been completed, "each family has and studied with me at least eight to ten different Torah and Haftorah portions. I also show them how to detect the relationship between the portions, and then we begin to write the speech-,

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He commented that since no candidate likes to be embarrassed in front of bis or- her peers by a poorly-prepared speech, "we have had some magnificent creations." The'delivery of speeches is then rehearsed. Critical evaluations are offered both by the candidates and the parents and "you can see the growth in people," Rabbi Zerin declared.

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Why So Much Talk About Inter-Marriage' By Mickey Gerelick Remember the-good old days (not too long ago) when most Jewish parents took it for granted that when Jewish boys and girls grew up they married each other? Who else would they marry? In the good old days parents were concerned about inter-marriage, but not on a personal basis. The "shanda" of an inter-marriage was something that happened to other people, not to members of your own family. Times have changed. Jewish parents, in growing numbers, no longer take such things for granted. Concern about inter-marriage is real and personal and felt by Omaha Jews in rather alarming numbers. The Jewish Press Attitude Study asked adults: "Do you think your child will marry a non-Jew?" Only. 38 percent of the respondents answered "No." The next question asked: "Do you think you may have grandchildren who will marry nonJews?" Only 11 percent said "No." Omaha Jews no longer take these things for granted. The National Picture The Council of Jewish Federations is now in the-process of issuing a series of reports based en the findings of their current National Jewish Population Study, the first comprehensive national study ever made of the Jewish population of the United States. Included in the series is a lengthy report on Inter-marriage. The study defines intermarriage

as a marriage in which one partner was identified with a non-Jewish religious-cultural viewpoint at the time of meeting the future spouse. The study was based on a nationwide sample of Jewish and other households seeking a representative picture of the U.S. Jewish population. Some of the findings reveal the following: » • • 1. Of all Jewish persons now married, some 9.2 percent are intermarried. 2. During the year 1900-1920 (tee good old, days) 2 percent of Jews marrying chose a nonJewish mate. During the 1966-72 time period 31.7 percent of Jews marrying ehose a non-Jewish spouse. 3. The combination of a Jewish husband and a non-Jewish wife is about twice as prevalent as the combination of a Jewish wife and a non-Jewish husband. 4. Among non-intermarried, four in ten indicate .that they had never dated a non-Jew. (In the Jewish Press Study of teenagers 3 out of 10 said they had never dated a non-Jew. 5. Reported parental opposition to interacting Is significantly linked to marriage within the Jewish group; reported lack of parental opposition to Interdating is associated with intermarriage.. (In the Jewish Press study 65% of the adults opposed inter-dating.) • J 6. Non-intermarried couples and those with ;/ Jewish wife reported similar patterns in their early upbringing: a majority- describe their childhood upbringing as 'strongly Jewish'. In

marriages with a Jewish husband and a nonJewish wife, the childhood upbringing la raieiy described as 'strongly Jewish'. 7. The chance that intermarriage will taka place is greatest for those who cannot clearijj describe their upbringing, but also very hlghi for those who describe their own upbringing af marginally Jewish. Positive Jewish Identity 111 childhoodJs associated with marriage within the Jewish group. ' While no figures are available to compare the, extent of inter-marriage among Omaha Jews to the national figures, there is no reason to believe that Omaha has escaped the national trend. Oftthe contrary, there is some evidelice to support the premise that our Jewish community may bo more, vulnerable than others to the threat of inter-marriage. The Jewish Press Study focused primarily on attitudes. It touched on practices, and a careful study of the responses in both areas can, per•haps, shed some light on what is happening and why. When 89 percent of Omaha parents cap long* er "take is for granted" that their grandchildren will marry Jews, inter-marriage is certainly a major source of concern and should be probed. It is with this'thought that this series <>f articles on inter-marriage and related subjects is presented in this issue. The articles present facts, opinions and attitudes—the pre-requisite Information needed to find answers and solutions.

Why Jews Intermarry: A Psychiatrist's View *

By Ben Gallob

A psychiatrist who is a faculty member at a Jewish seminary has expressed the view that Jews choosing non-Jews in mixed marriages often do so f r o m compulsions stemming from severe emotional problems, some of them related to conflicts about their Jewishness. That evaluation was offered by Dr. Mortimer Ostow, chairman of faculty of the department of pastoral psychiatry at • . the Jewish Theological Seminary. Dr. Ostow is chairman of the task force on mental health and Judaism of the Commission on Synagogue Relations of the Federation of Jewish Philanthropies of New York. Dr. Ostow asserted that for many and perhaps most Jews, mixed marriage "Is considered one of tbe most distressing and serious of the current forms of yoathful acting out" of personality problems. He added that one reason it was particularly' distressing was that It was "not readily reversed, especially after the birth of a child." He '• then listed and examined three categories of mixed marriages — marrying down, marrying op and marrying across. Defining "marrying down" as marrying,a partner "who is

clearly unsuitable because of lower social status, inferior educational background or both," Dr. Ostow asserted that marrying down "often betrays a fairly severe personality disorder.", He declared t h a t marrying down is "usually found to be an attempt" by the young Jew "to find a partner who is so low on the social scale that there b no danger of disappointing him'.". The psychiatrist also called marrying down "an attempt to punish the parents whom the subject considers responsible' for his inability to mature away from them, and. who are therefore considered to be the source of his low opinion of himself." The down-marrying Jew declares that "he is demonstrating his lack of prejudice, while his parents who deplore the liaison are expressing their narrow-mindedness. S u c h Jews justify their behavior with cliches: "Jewish girls are too materialistic and conventional. They demand to be catered to." Dr. Ostow commented that "Jewish girls who marry down say similar things about Jewish boys of social status similar to their own." . T h e partner "brings dependent and debasing needs of her own to the marriage and soon

Best Wishes for a Happy New Year

discovers that her husband is more of a burden than a rescuer," Dr. Ostow said. After "enjoying this perverse gratification for a while," the young Jew becomes disappointed by his spouse's inability "to gratify his dependent needs, and he misses the family and friends who can support him but whom he has now alienated. The marriage usually breaks up within' the first five years." Marrying Up Marrying up, defined as marrying a non-Jew of higher social and economic status, occurred more commonly among the children of East European Jewish immigrants in the 1920s and 1930s than it does now. Dr. Ostow said this was because the economic status of the ave r a g e American non-Jewish family and "the social status of Jews is not distressingly lower than the status of non-Jews." Dr. Ostow indicated a belief that personality p r o b l e m s among Jews could be a factor in all categories of mixed marriages but that it was Jess like-

these sentiments than by personal ambition." However, he said, marrying, up also can include a "component of hostility toward the upper class partner, toward her family and community and qlso ' toward the young man's own family and community of origin." The young Jew "who feels excluded from parental Intimacy and the aristocracy of (Continued on page 36.)

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ly among Jews marrying up and marrying across than in situations of Jews marrying down. He asserted that marrying up was not "necessarily an expression of frank psychopath_ ology" but that it did "express disregard of one's parents in many instances and it expresses repudiation of loyalty to the Jewish community." But,, he added, "it is motivated less by

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New year's Edition r-THE. .JEWISH*. FKESS -wltosh Hathaiiah . S18§,,

People Involved Talk About

Intermarriage in MyFamily' By.MIBSY BROOKS

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Intermarriage affects different people in different ways. 36th and Farnam 345-6615 For the intermarried couple there are certain problems, free City-Wide Delivery and for the parents of the couple, there are still others. Mr. and Mrs. Jack Marer are the parents of a son who best wishes for health, married a non-Jewish woman. They agreed to talk about their happiness and prosperity in feelings concerning intermarriage. the New Year from all of us a t . . . "I think if you had asked me about it 35 years ago," said Mr. Marer, "I would have said Intermarriage must be and is a failure, there is n> chance for it. I "wouldn't give that answer ; today. ' "I think to make an intermarriage a success the two Pictured above are Mrs. Steve Rosenblatt and children, Wcndl NEW TOWER BLDG., 7BTH AND DODGE persons involved must be of a age 7 and Richard,1 age 5. certain type. They must have tremendous p a t i e n c e, they "You either have to make up joined on the basis of what the must have great skill at modifying t h e i r own personal your mind to accept it and organizations do, not just beviews, they must be able to make the best of it," Marer cause they were Jewish. "I've accept certain things, especial- said, "or build a barrier be- made a lot of friends,, J like ly if either one of them comes tween yourself and your child.. the people, so I stay. I.can't from a background of some re- We made the choice' of accept- say I've really sought out Jewing after much soul-search- ish' social activities or organligious life." . > ' ;•; ing." " Jack and Anita Marer both izations." "Emotionally it hurt, but admit that their attitudes to"I ieel an identity with Jhe ward i n t e r m a r r i a g e have we've gotten aver that, I Jewish community of Omaha," think," Anita Marer added. changed since the marriage of The Quality Temporary Help Service said Steve. For a small minortheir son twelve years ago. ity, the Jews have done a lot For Steve, and Ann Rosen- for this city and have made "I think an intermarriage WISHES HIS MANY FRIENDS AND CUSTOMERS can be made to work," Jack blatt, however, the problem themselves felt. In that sense doesn't seem as acute. The Marer said. "I don't ihink how-, A HEALTHY AND HAPPY I feel a part of a community. ever, that the people involved 'Rosenblatts have been married But I do not feel a part of any NEW YEAR always think too far into the nine years, and Ann converted worldwide Jewish community, future; They don't always think to Judaism prior to the mar- iecause it really has no bearabout how they will raise their riage. ing on me or the way I live." children. They all feel they can "I don't know if I have any solve the problem eventually." real Jewish commitment as ' v As a convert, Ann says that Marer is philosophical about such," Steve Rosenblatt said.::' she, sometimes • "feels very proud to be a Jew, I much a part of the Jewish Intermarriage, now that he and try to hide it, but community.' And at other times w his wife have seen It In their wouldn't own family. "We've been that's about it.' My p a r e n t s I don't feel a part of it at all." called upon to modify our were the same way. We had Steve and Ann Rosenblatt views. Not to be more liberal, no negative, reactions from our take a humanistic attitude tonecessarily, just to be more parents about the marriage." ward religion. They-are interfree, and to let others be more "I converted mostly because ested in being good people, not THE BERGMAN COMPANY free." The Marers feel their of the children and because I just good Jewish people, and son's marriage has, so far, sur- felt it would add to our mar-' they raise their children in toe vived the test of time.' riage," Ann said. "I can't same manner. "We live a good 1510 Howard 342-2611 Nevertheless, it is a subject imagine two people with com- life, we try to be decent, ethipletely different religions being charged with emotion for many cal human beings. That's not people. "I always thought I married happily. It would be only a Jewish feeling, it's a 11032 Oak 391-1255 was the most liberal person," too much c o n f l i c t , and, of human, feeling." "'"" Anita Marer.said, "until it hit course, it's bad for children." us. And then I found I was the The Rosenblatts I n d i c a t e d most inherently prejudiced per- that since their children started son, and I was surprised. May- Sunday School, the children's be that's the Jewish- commit- education has spread to the ment we speak about: it's in • paren,tsv"I really learn a lot us and we don't know it." , . from the 'kids," Steve said. "I was completely turned off by Hebrew School when I was a kid, so I've forgotten most of it. I must say that since the kids v have been going, I've taken a 9 This year make your sewings dollars coemt for more. Put them to work at Omaha greater interest." Savings and Loan Association, where they'll earn the highest rate on Passbook "The children really like "Well, I had to change my. some of the rituals, and are Savings In the Area, 5% percent attitude," she went on, "I had to realize that our daughter-in- asking for them at home," Ann This year, switch and earn more! law is a very fine young lady." said. "It's too bad thot serv-. As for conversion, the Mar- ices are at such an inconveniers were ambivalent. Their ent hour for kids. We never go, daughter-in-law did not con- and we certainly can't take the vert, and "the children are be- kids anyway, since they'd have ing raised not as Jews, not as to be up so late." Protestants, but as good hu"I'm learning-more all the man beings." time about the religion,'' she "I don't think conversion went on. "I guess I really don't makes any difference," said know too much at all, except Jack Marer. "It's up to the what I've read i n books. Last ' two people involved. If they year we went to a Seder for^ think their marriage will be the, first time. I had no idea better with a conversion, fine. what it was all about, but next If not, it makes no difference." year I'll know more." His wife added that conver- _. "Intermarriage isn't really sions made for the sake'of the an issue here,," Steve said. I parents "are no good at all, I was Bar Mitzvah, and I'd like don't believe in that and I my son to be. If my daughter wants a Bat Mitzvah, fine, Afwouldn't want it." "Of course," said Marer, ter that, it's their own choice. "I think I'd like my daughter "had we been consulted we would have preferred our to marry a Jew. My son can 87Hi and W . Dodge Road © 19th and Harney • 4721 S. 24th grandchildren to be brought up marry whomever he wants, it Omaha. Nebraska under the auspices of Judaism. makes no difference. It is a problem, and they will Ann Rosenblatt belongs to be confronted with it some- several Jewish organizations, time," i but she maintains t h a t she •

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Thursday, Bt/pt 17, 1»7S

Ethical Ideas Are Not Enough By Racquel Newman involved, and support need not' -. What can be learned from the extend to the general communisampling of attitudes in the ty or to minority group needs. Omaha Jewish community as Perhaps the gap between e x p r e s s e d in the statistics ideals and attitudes can be exshown here? Note the high per- plained by a look at recent centage of people who said that history. Most Jews are now to be a good Jew required sup- solidly middle-class in Ameriport of humanitarian causes. ca; many thousands are affluThe questions asking if it is ent. For families now nicely inessential (to be a good Jew) to sulated from basic material promote civic improvement, * want, the key goal seems to be shows a less' positive response. to keep and enjoy the fruits of Finally the question about the Good life. working for equality for all There is now an illusion that minority groups brings a still Jews are securely established more negative response. within the m a i n s t r e a m of Apparently p e o p l e support American society. But only 4 the ethical idea of humanitarian decades ago Jews were largely causes, but fall off when it on the triages of our WASPcomes to doing something con- centered society. crete. Are negative responses We knew, first-hand, how it caused by laziness? By disin- felt to be treated "lesser" in terest? terms of job, housing choices,' What is suggested by the re- school admittance, etc. Wo sponses is (a) one is still a identified strongly with other "good Jew" if one thinks ideals "out" groups. Jews then were deeply conand ethics without taking action; and (b) humanitarian cerned about human problems causes are worth support if and the concern was not conspecifically Jewish needs are fined solely to Jewish problems. Percentage of group surveyed who considered these items "essential" in being a good Jew. Work for equality Support of human- Promote general for all ltarian causes civic improvement minorities Temple members 74 A& . - 50 . Beth El members 85 62 61 Bethmembers Israel .... 76 44 35 High School and 24 College students 63 50

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not*: The Jewish Attitufl*. Study revealed a significant difference in the number of people who said "supporting humanitarian' causes was essential to being a good Jew" but who did not include supporting civic improvement and working for minority group equality as "essential." Because she has been, actively involved in a variety of humanitarian, civic' and minority group causes, Mrs. C. M. Newman was asked to comment on the subject. Jews actively aided the settlement house movements; efforts for collective bargaining; civil rights; the NAACP, etc. Today, when we are faced with a conflict of interests, we react in fear. When Jews had less to lose, more to achieve, we set different priorities for our time and energy. Now, with more time for fun, more dollars in the bank, more material possessions, we wish less to t h i n k about the real world: Making our city a better place in which to live; concerns about quality education; improved housing; environmental pollution; equality before the law. Few adult Jews really know how to, relate to the lifestyles of other minorities. Contact has been confined to employermaid, empjoyer-token worker, or token committee member experiences. We feel threatened when . asked t c ^become "involved." A few years ago mass disorders in Omaha stirred the consciences of some Omaha c i t i z e n s , some Jews among them. There • were •temporary efforts to relive numerous problems arising from the disturbances. However, when the disorder subsided, apathy rose again. Even Jewish leadership confines itself primarily to Jewish needs.- . now can one living as a "good Jew" fail to see the direct relationship between one's own security and the security and well-being of all humanity?

JEWISH CHAPLAIN shows son of a Jewish officer in the arroe forces how to blow the shofar at a pre-lligh Holy Day session while children of another Jewish officer watch. The numbers of Jewish military families are increasing, and this require! new dimensions of service from the National Jewish Welfare Board (JWB).

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Do You Want to Have Rabbi Performs Mixed Marriages Mr en for Judaism' Jewish Grandchildren? lo Save the Ch It would be difficult to find an American Jewish family today where inter-dating and inter-marriage have not been the subjects of serious concern and discussion between parents and their teenage children. Is inter-marriage a threat to the continuation of Judaism? Does it matter whether or not Jewish life continues? Should inter-dating be discouraged because it might lead to Inter-marriage? Do teenagers know their parents' views on these subjects anddo they agree with them? The subjects of inter-dating, inter-marriage and the perpetuation of Judaism were touched upon in a number of places in the Jewish Life Attitude Study conducted by the Jewish Press. The answers seem to indicate that while the surveyed adults and teens in our community don't agree on all aspects of these subjects, there are positive attitudes expressed by both groups that Jewish life does have value and should be continued. said they wanted their grand85 per cent of the high school children to be Jewish. The and college students responding adults were somewhat more to the survey indicated a de- skeptical than the young people sire that "their grandchildren that inter-marriage could probe Jewish." At the same time, duce Jewish grandchildren. 73 only 34 per cent of the young per cent of this group were people said they were opposed thus opposed to inter-marriage. to inter-marriage. The majority 66 per cent of the adults said of young people apparently do not see inter-marriage as an they felt it was essential to obstacle in raising Jewish {chil- marry within the Jewish faith dren. •.,••• "to be a good Jew." is interesting to note that 41 per cent of the student 92Itper cent of'(he adults said "to be a good Jew." In terms of their personal actions, however, an even larger group, 55 per cent said it was unlikely that they would marry a nonJew. 44 per cent said inter-marriage was a possibility for them and only 6 per cent said that it was likely. In the minds of the young people, there seems to be little connection between inter-dating and the perpetuation of Judaism. While the great majority, 88 per cent wanted their grandchildren to be Jewish, less than half, 32 per cent oppose intermarriage and a bare 18. per cent object to inter-dating. ' The Adults 99 per cent of the adults answering the survey questions

These feelings were obviously said they thought their parents would disapprove if- they were to inter-marry. At the same time, only 5 per cent of the teens said that parental pressure would be a major factor in their decision to marry a Jewish mate. 53 per cent said that their personal commitments to Judaism would be the strongest influence in that decision. • The adult group apparently sees a closer correlation-between interdating and. intermarriage. 73 opposed intermarriage and a corresponding 65 per cent voiced their objec-. tions to inter-dating.

Check the column which most closely describes your actions and/or beliefs about the following: (Percentage of responses) I want my grandchildren to be Jewish: Yes No Undecided AllAdults 99 1 High School and , .. "' . College Students 85 -,».•„ . « I am opposed to Inter-marriage • , . ; '*-, ' ., . . Temple members 52 28 20 Beth El members 85 3 12 •Beth Israel members 83 6 11 H.S., college students 34 . " 40 -' 26 I discourage inter-dating " .";, ."..,;' ' Temple members 48 - 48 4 Beth £1 members ' 78 10 M Beth Israel members ........ 83 "6 11 H.S., College Students 19 64 17

Rabbi Cohei reported, ten—or By Ben Gallob 7.7 percent - converted after A Philadelphia Reform rabbi marriage a I that, in every who conducts mixed marriages case, "it wa a non-Jewish wife on condition that children of who accepte Judaism." Rabbi such'unions will be raised as Cohen said e viewed this in Jews has reported that eight part as "a ecognition -of the out of ten of the couples whom importance < the mother in rehe contacted subsequently in- ligious upbri iging of children." formed him they still intended He added h had the irapresto give their children a Jewish sion that t! husbands were education in a Jewish school. more likely reject basic reRabbi Henry Cohen explained ligious belie than were the that because of his policy of of- wives. He dared: "Many an ficiating at mixed marriages, agnostic non Jewish man cornlie felt obligated "to investigate merited that he saw no reason the claim that the children of for changing from a non-believthese couples would rarely if ing Christian to a Don-believing ever find meaning in Juda- Jew." ism." He added his investigaIn respons to Rabbi Cohen's tion had taken the form of a survey mailed periodically to inquiry as t whether the couall mixed c o u p l e s at whose pies intend! d to keep their marriages he had officiated pledge to seid their children to at least a ne-day-a-week re-. from 1965 through 1970. sehoo 15 of the 123 Btlft He reported that of the 146 ligious married "hi e bad s e c o n d couples who received the ques- thoughts. t h e s e , ten now tionnaire, 53 : percent of the state theyOf not know how wives were Jewish. He also re- they intend< raise chilported that of the 146 mailed dren and fl e state their they will surveys, 89 percent were re- not raise then as Jews." turned. Rabbi Coh en conceded that, As of the date of his report, he said, there had been no di- there was a lifference between vorces among the ..responding intention' ar implementation couples he had married in 1970. but added th it the couples had He reported that slightly few- not been m dried long enough er than eight percent of the 95 and lacked c uldren old enough couples he married from 1965 to provide e\ dence either way. through 1969 did "divorce but Of the r« tponding couples, that those who wrote or spoke excluding, co iversions and diof their marital problems ex- vorces, 39 of 98 had had 44 chilpressed belief that religious dren and 32 the children—aldifference was not a significant most 73 per :ent had been factor in the breakup of their given Hebre names. Of 25 marriages. '••• 'male infants 16 had a ritual Among all the respondents, circumcision and three were

named without a bris. Of 19 girls, 13 were given Hebrew names. In commenting on his findings, Rabbi Cohen noted the general conviction among most rabbis that when a rabbi con* ducts a particular mixed marriage, he is giving the sanction of Jewish tradition to mixed marriage in general. He said his philosophy was that he was giving not sanction but sanctification. He said ids policy was to make it clear to couples he married that he was not approving mixed marriages as such, but that he was officiating "to keep the door of the Jewish heritage open so that Judaism might be transmitted to future generations." He added that most of the couples "seems to understand this" but that'Uf they had a different view, "that is still no reason to close the door on their children." Agreeing that mixed mar* riage does pose "a threat to the Jewish community," Rabbi Cohen added that the rate of such marriages, "will increase, whatever may be the rabbinic practice' on officiating.". lie argued that "the most effective action we can take for Jewish survival is to give encouragement to all those Jewish partners who are willing to raise their children as Jews. Otherwise, we will lose thousands of potential Jews to the secular culture."

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Are All Jews Smart, Rich, Etc.? By Lynda Mirvish

Q: What do Jews hold most

Of all the pitfalls to which a human being may succumb, stereotyping of people, ideas, places and' races is probably one of the most evil. We all know the stereotypical picture of a Jew in literature, , politics, and art, from Shakespeare and Dickens to Bismark, Hitler and Charles de Gaulle. Whether bred by anti semitisnt or merely ignorance, the stereotype is a matter of semantics. "The Jews are an arrogant (proud) people." "All J e w s a r e clever, (smart) (crafty)." All Jews are rich, (well-off)" "All Jews h a v e long noses", "Jews are graspIng, (aggressive)", ad nauscaum. Which brings up an interesting thought, do Jews stereotype themselves? Without going into competition with pollsters Gallup, Harris or the Jewish Press Family Attitude study I devised my own questionnaire; hand picked my own subject group and came up with an unscientific un-authorized and most probably, totally useless survey. My group comprised 11 people between the ages of 20-40, all married, ail American born, all living middle class lives in Omaha. A homogenous group, who showed a most unhomogenized kind of thinking. Here are some of the questions and the answers which I received. ••

This brought the largest variety of answers: Education, family, material success, and money were mentioned. Peace , of mind, a good reputation, to be a good human being and the respect of one's fellow 'men, were' s o m e other qualify; named. Q: Are Jews smarter than other groups? A: The group did not typify Jews as brainy. Six thought they were, 5 thought that they were no different from other groups. However, when questioned as to whether Jews.are more motivated to succeed, nine thought that they wereand only two thought that they were no different from other groups. The reasons suggested for this strong motivation was the need of Jews to prove themselves, a need instilled in them by family pressure and inbred by centuries of discrimination. Q: I s t h e Jewish family g r o u p stronger than other groups? ' A: 5 subjects affirmed this, three did not agree and two did not know. It was suggested that all ethnic minorities maintain stronger family units. Q: Do Jews make b e t t e r marital partners than others? A: Six agreed, four said No and 1" thought that there was no difference. Q: Are there fever Jewish

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divorces? pages on Jews la American A: Seven thought there are football, but only very few fewer, 2 said there were more p a g e s concerning J e w i s h and 2 thought it was about champions in tennis, golf and the same as the, rest of the chess. population. It seems though, that Jews Q: Are Jews heavy drinkers? have been involved some way A: 3 subjects thought.that or another in all sports, includthey are; 3 said that they were ing basketball, yachting, track the same as the rest of the pop- and field and even bull-fighting. ulation and 5 suggested that How do Jews, feel about t h e y are not drinkers. But other religious groups? Do they where Jews drink may make notice differences b e t w e e n them d i f f e r e n t from their Catholics and Protestants? Apneighbors. 8 subjects said that parently not to the extent that Jewish drinking is d o n e in Christians themselves feel the homes, only two suggested differences. . clubs and one said that Jews Q: Do yon prefer that your drink habitually in bars. children play with Catholics Q: Are Jews good athletes? or Protestants? A: A mixed reaction here: A: To ten of the group, it 4 yes, 4 no and 3 don't knows. made no difference, only one Q: What would you consider preferred that his children a "Jewish Sport"? have Catholic playmates. A: Tennis and Golf w e r e Q: Do you feel more comthought to be Jewish Sports, fortable with Catholics or Protfollowed by soccer, baseball estants? and . chess. Football, v boxing A: Three preferred Catholics, and horse racing were consid- 2 preferred Protestants and to ered 'unjewish*. •j^-***' 6 it made no difference. Interestingly, theft are very Q: Dp you go to a Jewish few Jewish champions in either Doctor, Dentist, Lawyer, Acgolf or tewnis, especially in countant, etc. America.. While (he encycloA: 8 said yes, 3 said no, pedia of Jews In Sport, by Q: Do you deliberately paBernard Postal,' Jesse Silver tronize Jewish stores and serva n d Ray Silver devotes 42 -ices? pages on Jewish boxers, startA: 7 said yes, 1 said no and ing with Daniel Mendoza heav- two said maybe. yweight champion of England, Q: Do you prefer to live in a 1792-95 and Max Baer, World Neighborhood which is largely heavyweight champion, 1934- Jewish? 35, who was born In Omaha, A: An even split. 5 said that Neb. The encyclopedia has 83 theyjdid, 5 said they did not,

and to 1 it made no difference. Q: Are Jews subservient, eager to please and give a food impression? A: Only 1 of the group said yes, one had no opinion and 9 disagreed. It seems to me from this small study, that while not being chauvanistic, Jews think well of themselves. They did not tend to stereotype themselves, but hi the areas that they did, such as family unity, divorce and social behavior, , they mostly agreed that whilethey felt that there were somedifferences in values now, this was changing, and Jewish behavior was tending to be increasingly similar to that oi all other groups.

Greetings for the New Year May the coming .*yeax bring you and your families the b l e s s i n g s of good health, peace and contentment.

Sam J.Howell

Thursday, Sept. 27, 1973

New Year's Edition — THE JEWISH PBESS —Boph Huslianah 6734

Changing Family Life

Sharp Drop Noted In Ritual Observance

Page Twenfy-threS

New Names ofthe Year

By Carl Alpert but has expressed desire to run dashing, army general, who quit the armed forces in a huff, „• Haifa—Once again we pre- for a seat in the Knesset. sent our annual Rosh Hashonah E p h r a I m Katzir, distin- went into politics, and led the list of new names that made guished scientist, elected by way for formation of a rightHow has Jewish family life changed in the past 10 years? headlines in Isthe Knesset as fourth president wing alignment to challenge Which aspects are weaker? Which are stronger and which have rael during the of Israel, after a last-minute the 25-year-old Labor hegeyear just elapsremained the same? . surpise nomination by the dom- mony in the coming national elections. inant Labor Party. According to 65 per cent of the adults responding to the ed. Not all were Jewish Press Life Attitude Study, ritual observance tops the list "heroes" in the Reglna Polkovskaya, a reAnd for those who think they of aspects of Jewish life which are weaker today than they were usual sense, but cent immigrant front Russia. have a g o o d memory, how 10 years ago. Interestingly, the student views were identical, e a c h emerged She was the center of a scandal many of last year's Top TcJ with 64 per cent of the young people agreeing that ritual ob- into fame — or when eight Georgian immi- New Names can you identity? notoriety. Once servance had weakened during the past 10 years. grants were arrested for mur- They were: II a i in Bar-Lev, listed, no name The weakening of ritual observance,was noted most by Beth dering a Nazareth Arab who Mordecbai Friedman, Giora El members, with 77 per cent of that group citing the weakness. can again reapwas f o u n d in her company Godik, Mrs. Gita Levy, Giora 67 per cent of Beth Israel members shared this view, compared pear in this anunder circumstances which the Neumann, Kozo Okamoto, Bisto 44 per cent of Temple members who saw a weakening of ritual nual roll. In al- Alpert assailants considered a blot on hop Joseph Raja, Yaacov Shimpabetical order: observance. • < Jewish honor. shon Shapiro, Yitzhak ShubinHalm Arlosoroff. T h o u g h More than half the adults and half the students also agreed Arik Sharon, popular and sky and Israel Yeshayahu. that inflirnce of grandparents had weakened during the past 10 murdered on the Tel Avis shore back, in 1933, Arlosoroff made years. , While 50 per cent of all respondents cited family unity as a headlines this year as old Happy New Year characteristic of Jewish life.which makes It unique; a corre- wounds were reopened and bitsponding 45 per cent of all respondents said family unity had ter c h a r g e s and counter charges ' exchanged between weakened during the past decade. Eli and Pearl Jabenis According to the student respondents, involvement in the Laborites and Revisionists over general community was the only ''stronger" aspect to Jewish the old question: Who killed 346-9706 1416 Homey 341-7498 family life in the past 10 years. By a ratio of almost two to one, Arlosoroff? Were the Revisionthe young people see a weakening in all other facets of Jewish ' ists responsible? life. • . • . • ••'•'• • • • • ' ' ' • ' Udi Adlv. The entire nation While the adults were somewhat more positive in their views, was deeply shocked when this they too indicated more signs of weakening than of strengthening. 26-year-old kibbutz member Here's to a Following is the question asked and the responses: was arrested as key member . • * . . * , : , • ' of a Syrian espionage ring in In your view how have the following aspects of Jewish family Israel. He pleaded guilty to HEALTHY, HAPPY and life changed in the past 10 years. - v many of the charges against him and was sentenced to a PROSPEROUS NEW YEAR. ( (Answers in percentages of total response.) long term in prison. —Adults Students Mabtnoud AI-Tounl, the deOur Best Wishes to All About About Slitngtr wuktr Ih* unit ranged Libyan Arab, who hi-, Wuktr Hit. ian» Stronger jacked a Lebanese plane and burFriendsin 5734? Parent-child brought it to Israel in what 14 48 38 16 37 relationships 47 he claimed was a gesture of • - " V '• Husband-wife Arab-Jewish friendship. The Gene. Lou and Charlotte Rich 22 33 45 13 29 58 relationships event had all the makings of Ritual observance 14 64 22 9 64 27 a comic opera, but it could Stress on Jewish have had dire and disastrous 40)2 South 24th Street. Omaha, Nebroika 68107 ( 4 0 2 ) 733-5333 education 41 57 21 13 55 32 consequences. Stress on Secular Willy Brandt, first incumbent ' 27. ' 50 education ' 34 18 . 48 23 Chancellor of Germany to visit Influence of Israel. His talks with Golda 7 52 41 7 55 38 grandparents Meir and others., were conInvolvement in genducted in a warm and friendly eral community 54 20 20 50 24 2G spirit, and even public demonInvolvement in Jew strations againts him were far • 37 ish community 40 32 .28 37 26 less than might have been exFamily unity 13 45 42 20 48 32 pected. Baruch Cohen, member of the Israel security services, shot dead in Madrid. He was another victim of the expanding battle between Arab terrorists and Israeli agents who seek to contain or prevent Arab violence. Slmcha Dlnitz, named Israel Ambassador to Washington Is Bogdanoff succeeding Yitzhak Rabin. His appointment was insisted on MiltYudelson by Golda Meir, and in the months that have intervened he has amply vindicated the Premier's confidence in him. Meir Kahane, head of the Jewish Defense League, whose Joe and Dave INDIAN HILLS PLAZA unorthodox program of Jewish "defense" ran afoul of Israel 397-6800 4902 Hamilton 558-5262. law. He was jailed for a time and must still face charges,

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New Tear's Edition — THE JEWISH TRESS — Bosh Ilathanah 678*

Tbiirtdajr, Sept. 27, 197S

FACTS ABOUT THE SURVEYED STUDENTS (Percentage of responses.) Ages 20 and under 74 Over 20 ; 26 Synagogue Affiliation '•• Beth El 47 Temple Israel 39 Beth Israel 11 None 3 Jewish Education Hebrew School By MICKEY GEKELICK Using the study figures to ices "essential" to future JewNone , 13 •'' 6-10 years 32 ish community life. He's not If the Jewish Press Attitude get a composite picture of the 1-5 years 47 11 or more years 8 S t u d y proved anything, it "average" Omaha Jewish teen- terribly , excited about Day Sunday School Schools, Nursery school, men's proved that it is almost im- ager, he would look something' None 16 6-10 years 32 and women's organizations. possible to make valid gener- like this: <, 1-5 years .....44 , 11 or more years 8 His father had slightly more alizations about Jewish teens. Day School or Private Tutor influence than his mother in None The 'Average' Teen -Forty high school and college 66 ' 6-10 years 2 His family belongs to a syna- moving him toward greater 1-5 years students responded to the sur32 " " vey and their answers to ques- gogue where he attended He- Jewish identification, but of tions about attitudes and prac- brtiw School and /or Sunday those influenced by grandparSchool from 1 to 5 years. He ents, grandm o t h e rs were tices were highly individual. slightly more effective. For There were however some sees himself as average-above one-third of the respondents, average in t e r m s of Jewish areas o(agreemnt. commitment and rates Ms Jew- rabbis and religious school All of lihe students respond- ish lifestyle about the same of teachers had no influence. ing said they attend at least his parents. He sees ritual observance one Seder at Passover and that He believes in God, thinks and the influence of grandparthey have Jewish ceremonial that Sabbath Services are the ents as the aspects of Jewish objects in their homes. lifp which have weakened the "Too much emphasis is put Almost unanimously, t h e 97 percent said they were most important thing about the most during the past 10 years, synagogue, although be rarely willing to a d m i t they were but he sees involvement of on Bar/Bat Mitzvabs. It teems young people who bad visited attends. Of his 5 best friends, Jewish. 88 percent of the young Jews in the general community that parents sit on their chil- - Israel expressed a frustration dren so they will do well on with their, lack of Hebrew people believe in God and a at least 2 are Jewish. He con- as stronger. the Bar/Bat Mitzvahs, and knowledge. similar number believe Jewish siders it unlikely that he will He seems to want more of care little about their children's people throughout the world inter-marry, although he has "With all the time we spend little objection to intcr-datlng the spiritual and less of the so- real Jewish education." share a common bond. in Hebrew School we should and inter-marriage. cial in synagogue life, but lie The "generation gap" beWith these provocative words, know more," said a high school His identification with .Israel apparently is 1 e s s concerned a 15-year-old high school sopho- senior. "Wo need better teachtween parents and children apwith social Issues than are his parently is not a major prob- is not as great'as that of his elders. more evaluated net Jewish ers or better methods or more lem in the Omaha Jewish com- parents, nor is he as committed education. The criticism was class time, but whatever it Generally speaking, the av- one of many voiced by the/na- takes we should know more Hemunity since 80 percent of the to the concept of philanthropies. young' people indicated that He does not observe the dietary erage Jewish Omaha teenager jority of high school and'col- brew. Just being able to read they generally agree with the laws, but he "feels" Jewish seems to be thoughtful, com- lege students participating in the prayerbook isn't enough." values and judgements of their and believes that Jewish fam- mitted, and not too far re- the Jewish Press Attitude StuSome young people suggested moved from the values he got ' parents. As might be expected, ily life is unique. dy. Some' oL the comments the possibilities of a comraunif from his parents: the areas of greatest disagreeThe Dr.'Sher Home," (he synawere very disturbing. ty school, and summer camp ment dealt with premarital gogues, the Federation and the It's not a bad picture; it's a "Though I got top grades study programs as ways of Imsex, campus freedoms, inter- Jewish Community Center get shame we can't count on the during three years of Hebrew proving the quality of Jewish" datlng and inter-marriage. his highest priorities for serv- generalization! school, when I visited Israel,' education. If generalizations 'Shalom' was about all the He- can be made about the views brew I knew," said a college of young people on the subject of Jewish education, most were freshman. dissatisfied with what they got "Poor teachers, irrelevant and most want to know more repetition of some subjects and about Jewish history, a n d the absence of other subjects ethics. For most of the students compulsory attendance at serv- surveyed the .school classroom ices" were among the things ^vas the only source of Jewish cited by many young people as education, with little suppleshortcomings in their Jewish mentation at home. education. There appeared to be little While a few suggested that less time be, spent in religious difference among the comschool, the majority opted for ments made from young peomore Jewish education than ple of all three congregations they received. Among their although the bulk of the comsuggestions were: "More time ments about "compulsary synspent in discussion of the ethics nagogue attendance" c a m e of Judaism; more emphasis on from Temple students "inadecontemporary subjects; more quacies of Hebrew studies" stress on Israel and its rela- was most often voiced by Beth tionship to the American Jew.. El students and complaints of A. college junior comments, "irrelevant subjects" w e r e A t Mutual of Omaha, our business is offering peace of mind secur"The hfgblfgbt of my Jewish voiced most often by Beth Iseducation was becoming aware rael students. ity to millions of Americans—security against the financial hazards Nearly one-fourth of all gtuof the significance of the State of sickness and accidents. It's challenging work, highly rewarding of Israel to the Jewish people. dents cited Bar Mltzvah as <Jh» not only in terms of financial gain but also in the personal satisfacUnfortunately my formal Jew- highlight of their Jewish eduish education merely created cation and for most, apparenttion to be found in providing a vitally needed service to others. an awareness, and didn't go ly, that was- also the cud of their Jewish education. beyond that." 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Twenty-six

New Tear** Edition —TIIE JEWISH PRESS— B o * Hashanah 678*

Thursdsy, Sept, 27,. 1073

Things We Should Know About Our Leaders What do we know about the leaden of the Omaha Jewish community? -Many of us know their names. Some of us, perhaps, can identify their family relationships, business affiliations and the other roles they play in the general community. Few of us, however, have any knowledge of the specific Jewish backgrounds, commitments and attitudes of the people who give direction to Jewish community programs.

tant, and it does matter that we know what they are. It was with this thought that in addition to the sampling of attitudes of the total Jewish community, the Jewish Press Attitude Study was sent to every member of the Federation board. 50 percent of the board members responded to the questionnaire, giving some insights to the thinking of the people who are currently di-

by other Omaha Jewish organizations to be in the program. The Jewish Press survey was sent to all members of this group who have jsut begun the process of meeting to study the issues involved in Jewish life. Are there significant differences between the attitudes of our current leaders and the leaders of the future? AccordIng to the survey, there are vital differences, in a number of crucial areas.

RATE THE FOLLOWING SERVICES PROVIDED FOR THE OMAHA JEWISH COMMUNITY IN TERMS OF A POSITIVE JEWISH COMMUNITY LIFE IN THE FUTURE (Percentages of response.) Young Leadership Group Federation Board Members EiHnllal

DHirablt but not euintlal Unnecttury.

Adult Jewish Education Programs . . . 73 Jewish library 77 Faroijy Service Agency :'.'. 77 Jewish Press n........ 90 EstherK. Newman Camp . . . . . . . . . . . . 36 Philanthropies Campaign 95 Synagogues 100 Hebrew S c h o o l . . . ; . . . 90 Sunday School 86 -Day School. 41 Youth Groups >. 90 Jewish Federation ^ 100 Community Relations Activities . . . . . 80 Jewish Community.Center 90 Dr.PhilipSherHome :...,... 95 Nursery School 45 . Israel Travel-Study Programs . . 4 3 Senior Adult Programs .............. 76 , Women's Organizations . . . . . . . . . . . . . . 59 Men's Organizations .-. 59

27 23 23 10 ,59 5 10 14 41 10 10 10 5 41' 48 24 41 41

18 10 14 9

recting the activities of the orDoes It matter? What happens in the organ- ganized Jewish community. But F e d e r a t i o n leaders ized Jewish community affects .all of us in some way. The change. Those who serve on agencies and committees of the the board today, may not be there 10 years from now. Who Omaha Jewish Federation prowill be taking their places? vide vital services and proIn an effort to recruit and grams for the total Jewish com- , train younger members.of the munity. The people who serve community for leadership roles, on the board of the Federation the Federation is currently determine these priorities for sponsoring a Young Leadership us. Their attitudes and comr program for a group of 22 cou-. mitments therefore are impor- pies who were recommended

Eiuntlal

50 50 80 50 33 78 100 100 ,100 10 100 90 56 80 70 40 20 60 30 30

OHlrabltbu't ml uwmut Unrttcewiry

50 50 20 50 67 22

50 10 44 20 30 60 70 40 70 70

more committed Jewishly than does the younger group. Education In terms of Jewish background, however, members of the young leadership group have had more formal Jewish training. All members of the young leadership group attended Sunday School and 90 percent attended Hebrew School. Among members of the Federation board, only 57 percent had attended Sunday School and 61 percent attended Hebrew School. It's .interesting to note that the greater level of formal Jewish education in the Young Leadership Group did not re-

sult in greater feelings of Jewish commitment. ... Philanthropies Perhaps the most crucial difference in attitudes is seen in the areas of Israel and Philanthropies. While 90 percent of the board members identify strongly with Israel, only 50 percent of the Young Leaders feel that identification. 82 percent of the board members indicated that contributing to Jewish PbUanthrophles is "essential" to being a good Jew,: but only 30 percent of the Young Leaders shared that view. It should be noted. that although only 30 percent of the (Continued on page 52.)

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Commitment • While 90 percent tot the current Federation board members rate their Jewish commitment as "above average," only. 50 percent of the young leadership group gave themselves these ratings. Since no criteria were suggested to determine "Jewish commitment," it is difficult to evaluate the basis on which each individual rated himself. The current board, however, apparently "feels"

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Twenty-eight

New Year's Edition — THE JEWISH

Jane Bait with her sons, Joshua and baby Aaron.

[Jewish Le f

"The leaders In the Jewish community should be strongly Committed to the concept of community and Judaism. They should be pragmatic, realistic and-yet maintain some idealism, too" says Ruth Erman. "Our leaders should be forward thinking, not willing to settle for mediocrity in facilities or programs," says Jane Batt. Two young women, the same age, both with young children . and two, rather different ideas on what the characteristics of leaders in the Jewish community should be. Two different points of view, each with merit and validity. .• If these are some of the qualities we require of our leaders, how can' we insure" their continuance for the future? If leaders are made and not born, what are we doing to keep the leaders in the Jew, ish Community coming? f "We are definitely making an effort to recruit and train younger members of the community for leadership roles," says M o r t i m e r Greenberg, Executive Director of the Omaha Jewish Federation, "Presently, we are sponsoring our second 'Young Leadership' program." The group, composed of about 22 couples be1 tween the ages of 27 and 38, are recruited from names submitted to the FederatioriTJy all , Omaha Jewish organizations. '' "We felt that by asking the organizations . to recommend the members of their groups who showed interest and potential as leaders, we would avoid the pitfalls of an inbred group of men and women chosen only by their social , prominence in the city," said ' Howard Kaslow, vice-president of the Federation executive

committee and formerly associated with the founding of the Young Leadership program. In explaining the working of the Young Leadership group, Mr. Greenberg said that the group had chosen a steering committee which has been reviewing the purposes'- and design of the group and has arranged a program of lectures and projects." One of the purposes of Ihe program is to place those young' people who want to serve, 'on major, federation committees. Jane Batt is a member of the steering committee and is looking'forward to the coming year. "Our first meeting will , be with Charles Monasee who ; will discuss, the New Jewish Community Center and' what opportunities there will be for younger people in decision making." Mrs. Batt said that she "served on the New JCC pre. school sub-committee and that "I was suprised at how many of my suggestions were consid? ered and accepted. I do not feelthat because we axe young and. inexperienced, we are not noticed. Anyone who has worthwhile suggestions to offer can be heard," shesafd., Mr. and Mrs. Joe Erman have riot been involved in the young leadership programs and had some comment to make , on the recruitment and establishment of community leaders. Joe Erman suggested that y o u n g leaders should be chosen from those who have shown, through youth and other groups, that they have leadership potential. "Omaha leadership has always reflected family' social standing and wealth," he said. "I hope that the Young Leadership program will draw, new blood and new ideas into the community."

Joe and Ruth Erman

PRESS — Rosli Haehanah 6781

An attractive house in a West Omaha Suburb — split entry, with early American furniture. Michael, aged 11, plays Softball in the Summer evening, Laurie 7, gets ready for bed. Larry Herman and, Retha are a warm, attractive, hospitable couple. Typically American, typically mid-Western one would guess; What makes this home and this family different from their neighbors? The star of David pendant round Retha's throat? The miniature Torah Scroll on the table? Or is it the values, the tradition and the history of the Jewish people which have shaped the Hermans l i v e s and committed them to passing on these same traditions to their children? Retha Herman is a member of the Young Leadership group formed by the Omaha Jewish Federation, as such, she received a questionnaire on the Jewish Press Jewish Life Attitude Study and her Husband, Larry, received one coincidentally as part of the random sample group. Their replies indicated that : although they came from very different backg round s, their thoughts and .feelings about most aspects of the questionnaire were very similar . . . except on olfe point; while Retha expressed a strong belief in God, Larry stated that he did not believe in God. In the interview which followed, the Hermans were able to express their ideas more cogently than the scope of thb -questionnaire allowed, and explain their feelings. ; > Background : Retha, who is originally from Kansas City, comes from a large, clannish family,1 "the whole family used to get to- . gether for the holidays, grand- : „ parents, u n c 1 e s, aunts and cousins, to celebrate the festivals. Originally we belong to , the orthodox synagogue, but later1, my parents joined the <, Reform Temple as well so that I could have the benefit of a very fine teacher there, although we still continued to attend services at the orthodox 'shulV .-•• ... ' ., Larry Herman is: a native of , Omaha. His: mother converted to Judaism when she married . and was, in fact, the most positive influence in moving him* toward Jewish identification.

Throughout her high school and college) years, Nancy Kaplan's poetry often appeared in print on the pages of tho Jewish Press. A thoughtful, sensitive teenager, Nancy's poetry usually reflected her feelings of the moment about herself; her loved ones.and the world around her. > No l o n g e r a teenager, 22year-old Nancy "• Kaplan "doesn't write poetry too much anymore." But her response to the Jewish Press Attitude Study still reflects the same thoughtful, sensitive- and generally positive feelings. The daughter of Mr. and Mrs. Howard Kaplan, Nancy graduated this year from Boston University. Home for tho summer, sho has returned to Boston where she is employed" as a pre-school instructor at (Continued on page 30.)

"My father worked irregular hours," said Larry, "so my.. Mother was observant for the sake of the children. She believed that if you do something, you do it whole-heartedly, and she did." • Although Us parents were originally members of Betli El, Larry attended Hebrew, School at Beth Israel (Orthodox) and he feels that Us Hebrew education was, in some ways, worse than nothing at all. "I would have wanted to study the history that formed the Jewish traditions and not simply memorization without meaning and the altitude that "A good Jew does this," period' nad not 'We do this because . . .'" 1 For the past 7 years, the Hermans have been members of ;Beth El. "We both feel comfortable at the conservative services, which we attend less . than monthly, but more frequently than only the High Holidays." For Retha it is the middle of tho road, the kind of services she remembers from her childhood, Larry feels at home there, and is satisfied with the quality of Hebrew education which his children are. receiving. • ' "I do not believe In God" Larry said, "If there were no God, we would create one. The

By MICKEY GERELICK The two young people In-the' Jewish Press office could have been any two college students, except that in many ways they didn't fit the stereotyped image of today's college student. • It started as a formal "interview" but very quickly became an animated conversation between old friends. These two had been in the Jewish Press office before — years ago. As high school students both had been "leaders" and both had contributed to youth columns in the Jewish Press. So often we wonder what happens to Jewish high school leaders once they leave high school. Here's the story of two of them.

Nancy. Kaplan;

Thursday, Sept. S7>

Retha and Larry Herman cxami human mind needs something to fall back on, or to explain incomprehensible situations. If there Is a God, it exists in the mind of man." However Larry Herman is deeply committed to Judaism; to the traditions,

Following high school graduation > Avcva Halin went to, Brandeis University; M a r t y ! Shukert went to Yale and both r e c e i v e d undergraduate degrees. On June 24,1973, Avcva and Marly were married in a; traditional Jewish ceremony in' Omaha. On the day they visit- • cd the Jewish Press office, they V had recently returned from' a 6 week wedding trip which took them to Europe and Israel. Soon they would be leaving for the University of California at Berkeley where Marty will be doing graduate work In Architecture and Aveva will 'continue her graduate work In Psychology. The intervening years apparently had not diminished the earlier attitudes of positive: commitment fo Jewish life. A bit more sophisticated in their thinking, a bit more adept at verbalizing their feelings; a bit more mature in attitudes, these were sincere young people voicing honest views about their hopes for themselves as a new family, as well as for the great-J er family of Jews. They spoke briefly a b o u t their wedding trip. • "Israelis a strange country' where you don't feel strange," Aveva said. "There is an bV stant Identity with the people which we just didn't feel In the', other countries we visited." Marty s h a r e d his wife's views, and as they talked about; t h e i r experiences in Israel, their positive identification with tho Jewish State was evident; Even the negatives they ex« pressed vis-a-vjs Israel were positive in tho sense of their hopes for future change. Both expressed their frustrai lion at their lack of knowledge vf Hebrew and yoicpd, the hope

Thursday, Sept. 27, 1973

New Tear's Edition —THE

JEWISH

PKESS — Itosh Haslinnali 6731

Page Twenty-nln*

The Cornerstone of the Reiner Home Is Jewish Tradition

me 'Different'

ne tbeir miniature Torah scroll. ritual and history which make him proud to be a Jew. "If we , are really different from other peoples, I want to preserve this difference," he said. To this end, he feels that his home and lifestyle are' far more Jewish

than those of his parents and he hopes to pass this on to his children. ltelha is definite in her belief in God "I don't really believe in a personal God, but a force superior to man which gives • us inner strength when we need it," she said. She feels • that her children suffer from the lack of the extended family which she knew as a child and that as a mother, she is committed to teaching her children Jewish traditions. Although they do not always Identify closely with Israel, the Hermans both feel a bond to the people. Larry expressed the idea of the Jewish state as a "symbol of Judaism," the fact that historically it was the home of the Jewish.people. Although he has never been there, he now sees two images of Israel "I visualize a m o d e r n state superimposed on the Is' rael of antiquity," he said. Raised in a home were Zionism was expressed in a positive way, Retha pictures Israel as a growing organism. Yes, this home is different from that of a Christian. There is a strong pride in the Hermans' Jewlshness, a warmth and a bond which brings them ' close to their fellow Jews, and in so doing, to tbeir fellow men.

Miles Ilemer and his wife, Eileen, are the parents of four daughters, Laurie, 16, Lynn, 13, Sharon, 11, and Francine, 8. A native of Omaha, Miles comes from a religious background. Eileen originally from New York, had little structured Jewish education and ex-presse'd the feeling that the Jewish exposure in^ her childhood was indaequate. The Rentier home reflects their interest in. Jewish art, in- * eluding pictures on the wall, statuettes of Jewish origin on the tables and a Hanukkah menorah and sabbath candle- • sticks. Eileen says that she began to learn'about Judaism from her husband and his family, . and then studied further. "~ "I can most easily accept ' the theology of Rcconstructlon' ism," she said. "I do not believe that .everything that happens to man is God's will. God created man and gave him the power to think. We have free choice In what we do with our lives. To me, God is merciful and Good, and the evil that occurs, is due to imperfection of man, not the will of God. If I pray, I do not ask God to do things for me, but rather ask God' to give me the strength to do what has to be done." The Rentiers are proud,of their Jewish heritage and - try' to pass their feelings on to their children. Although they

Eileen and Miles Reiner no longer observe Kashrut, they celebrate the Sabbath and the holidays. '. Members of Beth Israel Synagogue, Miles sings in the choir and the two younger girls attend'religious school there. The Remera.feel that too much emphasis is placed on the learning of Hebrew by rote and would like to see more Jewishjjhilosophy, history and

traldition taught in the schools. Miles is deeply concerned with what he sees as a split in the Jewish Community. "Jews do not r e s p e c t one another anymore. Instead of working together for a common goal, namely, the right to practiced religion and to live Jewishiy, the different branches of Judaism seem to be pulling us • apart," he said.

Youth Two Boys; Two Views About'Being Jewish'

Married! that American. Jewish, education would include a more comprehensive study of Hebrew. Marty made the observation tbat "too many American Jews try to live through Israel. It's fine to identify," he said, "but it's wrong for American Jews to use Israel as a crutch — to depend on Israel to supply Jewish spirituality for the world. The American Jewish community must make it's own contributions. And where do t h e s e two young people fit in,the American Jewish community? They see t h e m s e l v e s as (Continued oil page 30.).

Aveva and Marty Shukert

In the Eyes of a Med Student

Friday y Night Is Special

"Friday night has always been special," said Jack Slosburg, describing the ritual observance in the home of hlsparcnts, Mr. and Mrs. Harold Slosburg. ' .• The 22-year-old sophomore at the University of Nebraska Medical Center expressed Us desire to continue the Sabbath rituals in his own home somo day. ' • "The candles, the kiddush, all the trimmings really separated the Sabbath from the'rest of the week," S l o s b u r g said. "There; was a special feeling of family closeness which I would like to transmit to my children some day." According to Jack, rituals are Important only In that they add enrichment to life, but are "not a,riecMsar^ipart; of;be-

Jack Slosburg Ing a good Jew." Id bis view one need-only be "a good person" in order to be a "good Jew."

Educated at Temple Israel from nursery school through confirmation, Jack was among a small-minority who felt his Jewish education was suitable and adequate. "The only real negative feelings I have about my religious cducatipn was the compulsory attendance at Saturday morning services. I think that's the reason I'm so turned off by services now and I rarely go," he said. If lie could, Jack woidd redesign the priorities of Jewish holiday observance. "Everyone makes a big fuss about the High Holidays," he said, "but I think there are other holidays more important." Jack cited the priority observance ho would give to Passover, Hanukah and tuB,,aiml«

Howard. Hochster de'scribes his commitment to Judaism as "just as dep as ! that' of. my parents, but ina different way. My parent's commitment is traditional, ritualistic and automatic. Mine is less ritualistic and more directed to Jewish> history, culture and ethics. I" may not be as observant, but my .commitment is just as deep." Jim Harris describes his commitment to Judaism as "a way of life which is believable, not a bunch of dogma set down by the church.". Although they differ in backgrounds and have different motivations for the choice both boys expressed -a desire to "live Jewish lives" and hopefully, to transmit their feelings to any children they may have, •Hochster The 19-year-old son of Mr. and Mrs. Martin Hochster, Howard is currently a sophomore at Yale University. A top stu-

dent at Westside High School, Howard was also ah outstanding leader in Jewish youth activities during his high school years. In Howard's view, "Judaism is all encompassing. Answers 'to all questions about the meaning of life can be found in Judaism, if you look for it. My attitudes about morality, about purpose in life are very largely influenced by my being Jewish. These are the feelings I would hope to transmit to my children." Howard describes his background as "traditional" both in home life and formal Jewish education. Although less "observant" than his parents, Howard does not advocate "doing away with Jewish ritual; I would like to preserve those, rituals which I find meaningful and beautiful. I don't object to ritual, but I do object to performing rituals (Continued on page 31.)

V«C*

Near Tear's Edition—THE JEWISH HUB8S — Bft* H u h u u b

Jewish home begins with marriage9

be, declaring that the "Jewish home plays a primary role in the Jewish education of children, but a Jewish home begins before the children are born." According to the Shukerts, a Jewish home begins with a Jewish marriage, and in their view there are unique elements in the marriage and home being "Jewish." A Jewish marriage is more than a commitment between two people, they said. It is an expression of a specific commitment to a specific conception of a Jewish way of life. "life is central in Judaism," s a i d Aveva, "and marriage should enhance every stage of living. It's not the end, it is the beginning. I don't believe life stops at middle age, whether that age is 40 or 60 or 80. As long as people are motivated by common, goals, learning and growing and achievement need never end."

Thiiradty, Sept. 27, 1»71

Nancy Kaplan Revisited

And Now They Are Married (Continued from page 29.) " a b o v e average" in Jewish commitment, although t h e i r commitment is different from that of their parents. "F«r my parents, Jewish meant strict adbeieace to rituals and practices, With a kind of Wind acceptaaee," Aveva said. "For Marty a s ! me, Jewish commitment bas • broader scope. It Includes iMktae far meaning r a t h e r thaa Mia* acceptance. It iacloiet a commitment to comtnaaMy wMa a sensitivity to social ebaage. It also includes baMuf a Jewish borne which is eWereat from a g e n t i l e home, tat fee difference will be expressed in more than jast ritaal •bservance."

«7M

(Continued from page 28.) have a feeling, and usually iff the Anne Sullivan Learning a good one." Center, a s c h o o l for handiNancy admits to constantly capped and normal children changing views about God. who work and learn together. about life, about herself ana Nancy can't turn off the her relationships to other peo«' poetry, even when she at- pie. "I'm not sure what my tempts to write prose. In an- views are about inter-marriaga swer to the question about God at this point," she (aid. "A concepts, in the Jewish Press few years ago religion didn't play a big part in my thinking attitude study she writes: about marriage, but it does "I believe there is a basic now. I think I would prefer to goodness in the world. You can marry a Jew, becauss I lik« label this 'positive essence' or being Jewish and would want 'God concept' is you wish, but to share my life with someoas the labels sort of limit it to who has similar feelings." more concrete images than I have. What is it that Nancy likes "To me, kids smiling and my about being Jewish? cat purring are as much a part "The inter-relationship (or of the 'positive essence' as a the goal of an inter-relationfeeling of reverence in a tem- ship) between religion and Aveva and Marty see Juda- ple. It's being on the side of everyday life. The view that ism as more than just a relig- a mountain, eating a good life and man here on earth now ion; more than just a culture steak, getting a letter from a are basically good." 'problem' kid I worked with 2 So speaks Nancy Kaplan, and a history. They see it as years ago; just plain feeling a way of life which while grow- good about being myself and More mature, more sophisticated, more .worldly in her ing and changing with the alivo today. views than during.her poetic t i m e s , maintains traditional "Being able to describe God high school years, but still revalues. They are concerned by the trend of many Jews "swing- Is irrelevant to me. I haven't flecting the same positive ating to the right." In their view, a picture or a belief of God titude that "It's good to be.a conservatism on social issues that can be described. I just Jew." is not Jewish. "To be a Jew is to care about what happens to people." Aveva and Marty Sbukert do From the Ross Family care. Committed to each other in a new marriage and a new family, they are equally committed to the older family of man. They have h o p e s and dreams to make the world better; a sense of responsibility to try, and t h e obvious ability 205 So. 72nd Street which speaks well for their chances of success. Omaha tion among congregants aud where the synagogue leadership Is open to suggestions for change. The calibre of the Hebrew School it provides will be a major factor in their decision to affiliate. Although "it will probably be a Conservative synagogue," Aveva hopes for a congregation which will include opportunities for intellectual J e w i s h growth, but not at the expense of warm familiar observances. "I want Jewish Philosophy," Aveva said, "but I also want a congregation which provides a party on Simchat Torab!"

Aveva said that the rituals There are things about Amerof Sabbath observance which ican Jewish life today which the she knew in her home as a young people find disturbing. child are something she hopes The synagogue: "Synagogues * to continue in her own home'. "Well have .the candles, the in America for the most part kiddush, the closeness of Fri- have become social institutions, day night family dinner to- led by power-seeking people. gether, but hopefully it won't They aren't the warm, reflectstop there. I'd like to keep Sat- ive places they should be." urday different too — & time But Marty and Aveva haven't for reading and talking, a rest- been "turned off" by the synaful time of family togetherness gogue. They plan to affiliate which will include opportunities when they "settle down," and for exposure to and apprecia- their choice of a synagogue will tion of art and music and other be based on things which are things -which the busy .work of basic importance to them. week won't tallow." .Arefthoy typical oMheirage Kite Shukerts %will be looking MartyiifcawHihisiwIfe'siviews tforiavsmallreongregatkm where igroini? pn whattfUlewisa'home should •there'is a chance'for'inter-acIset's hope that1 they -are!

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In Memoriam

Two Boys; Two Views (Continued from page 29.) automatically and w i t h o u t {bought. The ritual act is a means to an end—not an end in itself." ' Asked about the highlight of his Jewish education, Howard said simply — "I haven't finished my Jewish education. A Jew never stops learning." In terms of improving the pattern of formal Jewish education, Howard's suggestions include "a community Talmud Torah which would make more feasible a better qualified teaching .staff;, a vibrant high school program; and m o r e adult classes and the'utilization of Camp Newman in a more JewJshly identifiable way." Jim Harris A sophomore at Arizona State University, Jim Harris reflects a more liberal Jewish background and Jewish education. The son of Mr. and Mrs. Sheldon Harris, Jim had somewhat negative feelings about the .'religious education hereceived. . '.'The inadequacies of religious school as I experienced it were due mainly to 'lack of stimulation in the clasroom. Large classes were not. conducive to interchange between student and teacher and for the most part, teachers left much to be desired." 1 Jim sees Judaism as family' oriented and believes that "Jewish families are stronger because Judaism is practiced primarily in the home." He'd like to carry this feeling over to the next, generation, but would not force his feelings on Ms children. He would not "force on his kids" Jewish education or an exclusively Jewish social environment. He would like to see Judaism perpetuated

and for that reason is opposed to inter-marriage. He is not, however, o p p o s e d to interdating.

Page Thirty-one

of Loved Ones Who Passed Away During the Past Year Max Abramspn Carrie Alperson Morris Arkin Arnold Benton Ethelyn Bercovici Jacob Bercovici Mary R. Bernstein Muriel Bernstein Minnie J. Blartk Rebecca Blank , Jennie Bloch Sam Bloom Bertha Borsky SamueloBirnbach Harry Braviroff \ Lillian Brown , Anne Buck

Albert Ellman David Kolnick Dorothy Rosenthal Anna Darah Faigin Dora Kolpack Richard Ruback Other Views Hannah Kornfeld Dora Robinson Feder Use Ruben Pauline Krasne In terms of the Jewish comLilly Fedman Morris Rubenstein Duane Kushner munity, both boys were cnGregory W. S. Sacks Goldie Ferman Harry Kutler •thusiastic about the prospects Harry Saferstein Lydia Foster Edith Lelchook of a new Jewish Community Molly Saperstein Lester Fox Irvin Levin Center. They view the center Jules Shapiro Maurice J. Frank Rose Levin as a positive and necessary Meyer Shapiro Dorothea Frey Eli Lewis part of J e w i s h teenage life. Nathan Shersky Eva Gatke Maurice Lipsman "Kids need a place to meet and Belle Siegel Adah Gilinsky Adalyn Marcus socialize with other Jewish Edward Simon ~ Fred Godkschmidt kids." .Jeffrey Simon Elaine Phyllis Goldberg Robert Marer Ella Markel ; Weta Simon Ida Golden Among the negatives they Morris Singer Bessie Martin ' Lester J. Goldman see in the Jewish community is Sarah Slobodisky ' Clara Marx Dr. Abe Greenberg "the tendency to make money, "• David Greenberg Mprrie Sne'ad Frances E. Michlin the major criteria in choosing Hazel Sonin Benjamin Minkin Robert Gross leadership." Some disillusion Dr. Oscar Carp Albert Stein Sol S. Miroff Lee Grossman ment was also expressed with Julius Chasanov Dr. Otto Morgenthau • Alexander Stein regard to synagogues which Mav Chasen Martha Harris C M . "Nick" Newman Albert B. Steinberg were seen as "impotent and Isadore Cherniack Gertrude Hirsch David Susman Irving Parilman seemingly insincere." . ; Jay Arthur Cherniack Henry Hirschfeld George Trepper Mollie Perlis As for the college campus, Rose Chodak William Jacobs. ' ' Dora Pildes ' Carrie Urdank ' both boys see a "sharp conser- Jake Chorney Israel Jacoby Nathan Veitzer Janet Pirmack vative trend in students, away Frank Cohen Joseph Kahn Zelda Waxenberg Lena Priesman from the idealism of a few Louis Cohn ., Anna Kaplan Betty Weiss Betty Raen years ago. "Most students Seymour "Tony" Cohn Joseph Kaplan Sam Weiss Gertrude Ratner Max Kaplan "aren't out to save the world," Harry J. Cooper Rose Wolfe Ruth Riekes Richards Maurice Karpen said Howard, "they're motived- Harry Cooperman Yetta Wolk Paul Rips Bernard Kaufman *' by career goals to go to col- Julia Edgar Audrey Wolpa Lena Riseman lege, and the. career choice is Ida Elkes TilUe Wolfson ' Hyman Robinson Sarah Kay strongly Influenced by the ma- Audrey Elkon Jack Zempsky ' Nathan Rodick Maurice Kodner terial rewards it will bring." Jack Ziffern Samuel H. Rosenberg Bertha Ellis Adolph Kohn Mortimer Zoob Freeda Rosenblatt .... Acknowledging the w i d e - Max" Ellis Albert Kohn spread sexual freedom on campus, both boys believe however that "marriage is here to stay" Best Wishes and 'they do not believe that Best Wishes for a "new sexual freedoms are a threat to the institution of marNew T e a r riage." ; HAPPY AND HEALTHY NEW YEAR » As they see it, the "young EISENBERG couples who "live together" on campus are not promiscuous. HILTON GALLERY For most, the living together is •' '• - ' owl •• . '•' a prelude to marriage which •••>for MEN EISENBERG ART GALLERY often must be delayed until the 12100 West Center Rd. 333-3883 completion of educational obli3*15 Dodj» . Bel Air Plaza gations. ,..

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•New Year's Editluu — THE JEWISH FBESS— Bosh

Reform Judaism: Where Is I* Going?

Thartd«y, Sept M, U 7 |

67S1

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On January 1, 1974, Rabbi Rabbi Leonard A. Schoolman, spora Jews must not become Alexander M. Schindler will director of the UAHC's centen-, echoes of Israeli leaders.. Morsucceed Rabbi Maurice Eisen- nial observance, points out that al and financial support must drath as president of the Un- America's dream for a better continue to flow, but it must begin to be understood that "a ion of American Hebraw Con- tomorrow for all men is still a strong diaspttra Jewry reaflong way off; that America's gregations. leadership in the world is chal- firms the. maturity of Israel." Rabbi Eisendrath leaves Rab- lenged politically and econmi- Jews do not serve Jewish life bi Schindler a strong organiza- cally. There is no insurance of "when they function as echotion of American Reform Ju- a well-educated, committed chambei's." daism with more than 710 af- Jewish community. The elabfiliated synagogues and more orate temples are in danger of collapse as Jews flee from the than a million members. inner city to the suburbs. Rabbi Eisendrath received If Judaism is to survive, Rabhis responsibility for the UAHC in the war years, an age of bi Schoolman states, Reform turmoil, dismay and death for Jewry's challenge is to "fulfill (Continued from page 29.) Jews; Rabbi Schindler takes those traditional values of our versary of the Warsaw Ghetto. people which penetrate to the over in an age of "rampant "These arc events which demconfusion and Change," in the core of our existence." He sets onstrate the commitment of the words of the noted historian, these priorities: Jewish people throughout hisRabbi Bertram W. Korn, a 1. Revival of the synagogue tory to the ideals of religious time during which the exis- as the center of Jewish life and freedom," he said, "and more . tence of God is b e i n g chal- Judaism. "No longer can the importance ought to be put on lenged and even denied, which synagogue abdicate. its basfc has. been called "post-religious" responsibilities to community them." As for Yom Kippur, Jack and in which the mores and centers, welfare fuhds'ahd oth• the morals of the past are be- - er c o m m u n a l institutions." sees ho particular need for a ing trampled: The Age of Wa- These institutions are needed, Day of Atonement. "If I did something wrong or hurt sometergate. but : "all of Judaism falters one — I'm sorry," hesaid. ; "I Within the UAHC, a move to- without Judaism the religion." don't need to sit in a synagogue To do this, the'synagogue all day to atone for my sins.'wards traditionalism, long in the making, will be pressed. must reform itself '• and its Jack hopes that his grandRabbis of its temples, are ask- "rigidity must be broken by dy- children will be Jewish, simply ing for "guiding principles".' namic programming" for con- because "I think being Jewish Laymen of the UAHC and rab- gregants living in a highly is a good way to live. The Ideab bis of the Central Conference complex and competitive era." of Judaism are right," he said.' of American Rabbis are joint2. Jewish leaders "must shed "The emphasis on morality and ly working on creating such 'their fear of pointing out differ- ethics; on education and on the principles for t h e Reform ences between Jewish values family are characteristics of movement. and American values" and stop Jewish life which have meanAlready in print is a guide to perpetuating "the" myth that ing for me," he said. "The philthe Sabbath which would have Judaism is equivalent to Amer- ' osophy 6f living for today and Reform Judaism adopt an icanism." While there are sim- not the hereafter makes sense to me. I like being a Jew!" old/new sanctification of the i l a r i t i e s , "the divergencies 1 Day of Rest and return it to must now be stressed.' When * presidents, legislatures a n d the home. The rabbinate itself is under- courts "trample on human diggoing drastic redirection, Rab- nity, Jews cannot say that this bi Korn comments. New forms is a Jewish value. In an age of are being adopted to meet, war and economic imperialism, changing ways. Youth is being it becomes nonsense.to affirm met more than half way, and these are e t e r n a I Jewish, more new paths to* it. are being values." 3. American and other dja» sought.

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Recipes for Rosh Hashana By NORMA BARACH HONEY GLAZED CHICKEN 1 4 lb. (approx.) chicken, whole 1 cup orange juice % tsp. lemon juice Vt cup honey % t u p p a r e v e margarine (melted) Mix together .the honey glaze ingredients and pour o v e r chicken. Roast at 350 degrees for about 2 hours. Baste often. Do not cover. BAKED YAMS Wash yams. Prick in several places. Wrap in foil. Bake at 400 degrees until tender (about SO minutes). Season with pareve margarine, salt and a little honey.

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New Tear's Edition —TUB JEWISH PBESS — Kosh Hasluuuh 67M

Why Jews Intermarry (Continued from page 16.) the Jewish community takes revenge by stepping up in the social scale of the broader ^community." Dr. Ostow declared that the Jew who marries up for such reasons "resembles the imposter, though he is not so obviously ill." The feeling of inferiority of such a Jewish individual arises hot from his being Jewish but from his fixation to at dependency role. For that reason, the psychiatrist declared, that problem "will not be overcome by marriage but will continue to plague him." He added that Jews who marry up "are more sensitive to anti-Semitism than others, because they think of themselvesas unwelcome intruders and they.prefer to attribute their rejection to their being Jewish rather than to their being personally objectionable." , Marrying Across Marrying across is defined as marrying a non-Jew who is

"in every other way suitable." Dr. Ostow commented that this type of mixed marriage "has become especially common recently." He said such a marriage was not, for the Jewish partner, "an outright and flagrant repudiation of parents and Jewish community." For one thing, the non-Jew is expected to convert to Judaism "and frequently does so with sincere intent. There is seldom any attempt to reject Judaism 'or to change one's name." Dr. Ostow said there was an increasing number of mixed marriages of Jews in the mar-. rying across category. He suggested that the growth of such mixed marriages could be considered an effort by young Jews "to overcome the central isolation which is created, by living in the Jewish community and which is part of the phenomenon of being Jewish." He said the non-Jewish partner possesses the "fascination of strangeness for the Jewish young person in the same way

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that Jew seems exotic to the non-Jew." The "isolation" of the Jewish community "lends enchantment to the non-Jews" that young Jews meet increasingly in the open American society. He said that while such fascination had always existed, in the past the internal cohesiveness of the Jewish community "and external pressures dis, couraged marrying across." Another factor, he said, was that "traditional s e x u a l restraints preserved the magic of sexual attraction and excite*, ment even within the Jewish community. However, the precocious exposure to physical sexuality nowadays" has the effect of depriving "young people of a powerful stimulus'find source of pleasure. They are driven therefore \o seek excitement and thrills by overthrowing one barrier after another." He commented that "we must' always have mysteries which challenge us. The disillusioned individual lives an impoverished life."

Births 1972-731 The chain of the generations unites Israel with its part uA proclaims its future. Each child born into the household of Iirael is another hope for the continuation of our heritage. To the following parents who have announced the birth of % child during the past year, we offer sincerest congratulationi. DAUGHTERS Mr. and Mrs. Hugh Abrahamson Mr. and Mrs. David L. Block Mr. and Mrs. Marshall Brick Mr. and Mrs. Barry Broder Dr. and Mrs. Morris Brodkey Mr. and Mrs. Robert Fox Mr., and Mrs. Abraham Gelbart

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SONS Mr. and Mrs. Donald Bessinger. Mr. and Mrs. Lawrence Batt Mr. and Mrs. Alan Biniamow Mr. and Mrs1. Robert Catz Mr. and Mrs. Gary A. Cohen Mr. and Mrs. James Cohen Mr. and Mrs. Richard Feliman Mr. and Mrs. Todd Greenstone Mr. and Mrs. Jusfin Horwich Mr. and Mrs. Sander J. Kasin Mr. and Mrs. John Kaufman Mr., and Mrs. Larry Koom Mr. and Mrs. Mark Kraft Dr. and Mrs. Barry Kricsfeld

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Sept VI, Ml

Thlrty-wrea

Who Is More Religious? ' Many generalizations which are often made about Orthodox, .Conservative and Reform Jews were not substantiated by the answers in'the Jewish Press Attitude Study. In some areas in fact, they were greatly refuted. The generalization is often made that Orthodox Jews are "most observant" of holidays and rituals. Yet, according to the survey answers, a larger percentage of Beth El members (Conservative) fast on Yom Kippur than do Beth Is-

rael members (Orthodox). Beth El also tops Beth Israel in percentages of members attending weekly services and not working on Shabbat. Commitment The stereotyped images of Orthodox Jews being "most committed" and Reform Jews "least committed" were also not documented by members of those groups responding to the Jewish Press survey. Respondents to the questionnaire were asked to describe their life styles in terms of

Wide Range Found in Views About Converts

From the standpoint of Jewish law, there is nothing to suggest that a convert to Judaism should be considered inferior to any other member of the Jewish community. A convert is fully accepted into the House of Israel. Apparently this traditional view of the convert is not shared by many members of the community, with members of tile Orthodox congregation indicating the least acceptance. A question in the Jewish Press Attitude Study asked adults: Bow woald you feel if your child married a convert to Judaism? The answers in percentages of response were: , . Very Mildly Neither happy - , Unhappy Unhappy or unhappy Happy , Beth Israel Hierobers 86 7 7 0 Beth El members 73 6 18 3 22 55 " Temple members 9 14 .; The amount of formal Jewish education apparently also influenced these attitudes. Of the adults with 6 or more years of 'Sunday School and Hebrew School, 35 per cent indicated they ..would be very unhappy; 35 percent said they would be happy, 'with the remaining 30 percent falling in the middle. Of Adults with 5 years or less Hebrew and Sunday School background,'26 percent said they would be very unhappy; 18 percent said they would be happy; with the 56 percent majority falling in the middle.

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commitment to Judaism. The choices were: (a) exceptionally intense Jewish commitment; (b) much above average; (c) above average; (d) average; (e) below averafe (f) much below average (g) no such commitment. The bulk of the answers from members of Omaha's three major congregations fell in the "average" c o l u m n , slightly more than one-third of all respondents, and with somewhat equal proportions from each congregation. While only 5 percent of the total group described themselves as having ''exceptionally intense J e w i s h commitment," 11 percent of Temple members (Reform) rated themselves in that category along with 3 percent of Beth El members. No member of Beth Israel rated himself as part of the exceptionally committed group! Since the survey question did not define the elements of "exceptionally intense Jewish commitment," it is difficult to evaluate the basis on Which each respondent made the rating. Nevertheless, it's interesting to see how congregants view themselves. Lifestyles More than half of all the respondents, 54 percent, rated their lifestyles "about t h « same" as their parents in terms of Jewish commitment. At about the same time,. 28 per cent of the Temple members said their lifestyles were "more Jewish" than their parents; 18 percent of the Beth Israel members saw themselves; as "more Jewish" and only 12 percent of the Beth El members put thmsclves in that category. On ihe other side of the scale, 35 percent of Beth Israel members ranked themselves "less Jewish" than their parents as compared to 29 percent of Beth El members in that category. Only 19 percent of Temple members rated, themselves as "less Jewish," Members of the Reform congregation apparently see themselves in a more positive light than do the members of the other congregations. Is it because the stereotypes are wrong? Because standards of measurement vary greatly between the groups? Only the respondents know for sure!

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Remembering My Father By Ruth Seligman My father, of blessed memory, seldom lost liis temper, but when he did it was an occasion not easily forgotten. I remember one Rosh Hashonah. when I must have been around ; eight or nine. Although it was a very long time ago, I still •remember that nigh; — the , night my father lost his usual | self-control. We were sitting around the Cablediscussing the services ; and I casually and nonchalant\ ly threw jout — with what I . thought' was an air of great . sophistication — the remark, 1 "Really, it was all very boring. Everything, including the Shofar-blowing, was jus» exactly as it was last year " That was when my father became so furious that he could hardly restrain himself. "That's the beauty, the wonder, t h e glory of it all—that all over the world, no matter where they are, Jews arc praying the ...same- way as they have for centuries, perpetuating a faith whkh Is ours to carry on to and for the generations to come, carrying on a tradition which has never died." As he regained his composure, he went on to try and explain why the S h o f a r was blown, why we had ten days between Rosh Hashonah and Yom Kippur as days of self„ examination and repentance, why all of us — no matter how far we wander from the daily commandments, no matter in what form our identity as Jews is expressed — come back'to our tradition on these days. I didn't understand him very

well then. Perhaps I was too young or perhaps it was because the High Holy Days did not have the reality for me that they do now that I observe them in Israel. For it is in Israel that one really senses the cohesion, the ties, the unity that we too often dismiss as a wishful dream. • The. sense of community, of belonging, starts even before the holidays as we go from store to store making our -purchases. In each store — fruit, grocery, cafe, supermarket or dry-goods shop — we hear the same warm greeting: "May you be inscribed in the Book of Life." The hope and optimism of a people, perpetually persecuted, is summed up in these words, in this affirmation of a faith which is on the tongues of all. I do not.claim that all Israelis go in for the intense soulsearching which is the essence of the High Holy Days. Yet, there is a feeling which does reach through to almost all, which finds its ultimate expression on the Eve of Yom Kippur when the country — practically to a man — streams towards synagogue and prayer. We walk down the middle of the street for in Israel on Yom Kippur all traffic comes to an awe-inspiring dramatic halt, a feat at which I never cease to marvel. In this ovcr-mechanlzed age ol ours, it is quite impressive to see how an entire country is capable of returning — for one short 25-hour period — to the world of the spirit. No teen-agers on screeching motorbikes block our way, no autos,

taxis or buses pollute the air. The country has stopped its hectic, fervent rushing — and only an occasional ambulance or doctor's car will traverse any of the roads. I know of no other country where such a custom is enforced so completely, where all refrain from breaking the spirit that is Yom Kippur, the Day of Atonement. Even the minorities and members of the Diplomatic Corps do riot take to the roads. The quiet is impressive as even the radio and television stations are not broadcasting. The cafes and restaurants are closed! One senses the solemnity, the universality of the holiday

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TIiur»day( Sept, 27, IMS

Chabad House: An Answer for Campus Jews? '•

By Mariam Goodman AJPA . . * For many years, the Berkeley campus of the University of California has been known as a place with "something for everyone". A glance around S p r o u l Plaza, the free speech area in the center of campus where organizations set up tables each noon to solicit members, reveals the .diverse interests in Berkeley: " Asian Students Unuion, International Peace Studies, Gay Liberation, E n c o u n t e r with Chabad. Most of these organizations are found on other' campuses, but d e s p i t e the beards on the young men, Chabad seems most out of place there. Chabad is actually an acronym; for three Hebrew words meaning wisdom, understanding and knowledge; today in Berkeley it also means a dropin halfway house for Jews. What is the Chabad table doing on Sproul Plaza? -Who stops there? Who visits the house itself? Who lives there? Who comes for Shabbat? Students, street people, runaways, assimilated Jews, Orthodox Jews, anti-zionlsts—all are welcome and all show up, say Chaim Citron and Chaim Drizin, the two young rabbis who run the Berkeley House. •'Our visitors are different, but they are almost all confused and alienated when it comes to their Judaism, and they all seem to be searching for answers," said Rabbi Drizin. "People come by the table

and ask 'who is Mr. Chabad1?" said Rabbi Citron, a bearded, red-h e a d e d, serious young man. "I explain what Chabad House is, and usually invite them to spend a Shabbat with us. I explain the basis of the Chassidic movement, how Judaism is a body that needs a soul, and that we attempt to find the soul of Judaism. The way to God is through deeds: Chassidism attempts to inspire the deed with feeling." Rabbi Citron came to Berkeley via New York and Seattle. He is the educational director of Chabad House, and teaches classes there and at nearby universities. In speaking with young- people in Berkeley, he discovered that many of the Jews never had a positive Jewish experience. "Even if they were raised In an Orthodox home, there-is no guarantee that the experience was valuable. I invite them to spend a traditional Sbabbat at the house. One Shabbat doesn't necessarily transform a person, but it might. It has a strong impact on many people. At Chabad House, a Shabbat' gives one the sense of being in a different world for a while. There Is a feeling of spiritual rest, not j u s t work-suspension." Chaim Drizin serves as administrator of the C h a b a d House. At 23, he has finished his tudy at Lubavitcho yeshlvas in Brooklyn and Montreal, and served as youth director for a San Francisco synagogue. Now he. spends much of his time raising money to keep

Chabad House going. S i n c e room, food and counseling are all free to the public, it costs $5,000 a month to keep going. All money is raised locally, from personal donations. "Our original idea was just to have a house so we could bring Jews closer to Judaism," said Rabbi'Drizin. "But Berkely Is. a different kind of community, and there are many Jews out In the street with no place to stay. A lot of them arc in trouble, a lot of things arc happening to them, and we try to help. If people are interested, we set up classes for them, we rap,we talk about what is troubling them about religion, and we try (o answer them." Classes offered this s p r i n g were Talmud, Tanaach, Judges, the Mysticism of Tanya, and "Mameh Lushcn" —'an unorthodox approach to colloquial Yiddish'. Berkeley's Chabad House on Piedmont Avenue was purchased in the fall of 1972. It .has 18 bedrooms, a hi/ge kitchen and dining room, and the interior look of a fraternity house that was abandoned 30 years ago when all the members went to war. The furniture is sparse and obviously second or third hand. The p l a c e is orderly enough but not exactly warm and cozy. The letters on the front of the house are not Greek and the young people coming and going are not the typical fraternity boy. Yet, one wonders. Is the Cbabad mission in sunny California really, necessary? Are there (Continued on page 41.)

Chabad House on Piedmont Avenue looks like any other house along fraternity row, but its residents do not form a social dub, and the door is always open to anyone who wants to join.

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87M

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4 hnhuri House for Campus (Continued from page 40.) Jews? Can they read Chassidic support Arab causes. I can't enough people actually seeking philosophy and relate it to the understand this. It makes me, the "wisdom, understanding heroin addict, the Jew.for Jes- feel bad. I can't talk to my and knowledge" that Chabad us, the Hare Krishna youth? Christian friends because they House offers? Meanwhile, back at the Cha- don't understand. But when I The two young rabbis say bad table on Sproul Plaza, my see you guys, I feel better beyes, they are definitely filling a cynicism wanes. Several young need. They stress that Chabad p e o p l e stop by. A psychoan- cause I know you understand. House is basically an educa- alyst stops to offer her services Even though I don't practice tional institution, though it does if any residents need profes- Judaism, I walk by and see offer 24 hour a day counseling sional help. (Chabad House has your face and I feel better for for anyone with personal prob- 12 psychiatrists on call for em- a day. I don't want, to go into lems such as drugs or simple ergencies). Chabad House. I just want to -alienation. And Chabad House Another woman stops at the see your faces, it's enough." also serves as a job placement agency, g i v e s counseling to table, hesistates, then speaks. Well, the Talmud teaches us: parents, and provides a place "I came over here and I'll " . . . be who makes life livable • for friends and caring. tell you why. I am an alienated for one person has sustained . What actually happens at Jew. When I walk by here and the world . . ."Chabad House Chabad House? R e s i d e n t s see you guys with your yar- in Berkeley is tryingj They are (around 18 at any one time) mulkes on, it reminds me of not holding seminars or giving share'in the management and my childhood and makes me sermons lamenting where Jnd> chores of the house, have loose- feel better. I'm a Jew, living dalsm has gone wrong. They ' ty organized rap sessions on among Jews who don't even are doing, and It looks like they everything from drugs to the care that they are Jews. They may be doing something right. portion of the week. There are morning and evening minyans, but there are no cooked meals during the week. On weekends, however, the place bustles with more than 100 people who come to share the Shabbat observance. . In Rabbi Drizin's office at Chabad House the telephone rang constantly. A m o t h e r called to make an appointment to discuss her problem teent ager. Others wanted information. The mail brought some 4983 Hamilfon ' . 5S3-5220 checks, letters of encouragement, and one note reading "Why don't you take a shower, cut your hair, shave, and look like a man?" / But what can these rather sheltered young rabbis, so removed from the pressures and [options of the streets of Berkeley do for disturbed young

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The Singing, Kissing Rabbi By Greer Fay Cashman Somewhere around two decades ago, a young American rabbi decided that a pulpit was a barrier between a Rabbi and his congregation. He felt that he could not reach Jus people by standing on a higher level. He realized that even though he ran the risk of becoming persona non grata in Rabbinical circles, .his .only .hope of fulfilling his role as a Rabbi, ' would be to break away from the pattern of the Establishment and to try to reach people — particularly the youth — at their own level. So he took a guitar and began composing melodies, some catchy, some poignant, to scriptural verses. Armed with his •bag of songs, he set out across

the College campuses of America, and from'there across the cities of the world. Today, the name of Shlomo Carlebach is known in almost every Jewish community. It is a name received with mixed feelings. Youngsters tend to adore him, and congrej around him in droves^fflembers of the older generation tend to regard his as some kind of a nut, and the Rabinnate, for the most part both reviles and ostracizes him.

of the day or night; they can visit him at home at any time without an invitation; they can bring their problems to him— and they will always find a willing ear, a friendly smile, a warm' handclasp; and when the need arises, a kiss or a hug.

Youth, in search of meaning, cluster around him because his brand of Judaism, a Judaism based on love, appeals to them. It is not only Shlomo's music. which draws the youth. It is his genuine concern for their welfare. They know that they can telephone him at any hour

Shlomo's kissing and hugging is something which has set many people against him. They cannot comprehend how a man who advocates traditional Judaism, can at the same time, so readily make physical contact with females. Shlomo explains that kids today are so insecure that they need physical contact to assure them that s o m e b o d y cares. "This is the only way to be truly in touch with young people" he says. Shlomo g o o d - h u m o r e d l y shrugs off the criticism.' His attitude is that negativism never solves anything. "I'm working on a new road," he says, "because I see the old road didn't work. ; "Since Mt. Sinai, since we Were exiled for 2,000 years, we were never so free, we never had so much money, we never had it so easy to reach oar kids and we never bad so few kids with us. "I may be committing the greatest sin in the world by (Continued on page 53.)

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Changing Attitude On Inter-Marriage

• Omaha Jews study Hebrew at Adult Education classes.

Jewish Education: For What? There are few Issues in Jewish life about which most Jews are in agreement. But in some areas there is almost unanlmotfs agreement. _Most Jews agree that the perpetuation of Judaism depends upon the Jewish commitment of each generation, and that Jewish education plays a major role in producing Jewish commitment. Jews will argue about the meaning of "Jewish commitment." They will argue about the elements of "Jewish education." But there seems to be little argument that the two are related. The extent to which formal Jewish education and Jewish commitment are related was explored by the Jewish Press Attitude Study. • Asked to "describe your life style In terms of its commitment " t o Jewlshncss," the adult respondents indicated that 5 per cent had exceptionally intense commitment; 24 per cent-much above average; 30 per cent above average; 38 per cent were average; 2 per cent below average and 1 per cent much below average. i The responses from students showed- 6 per cent with exceptionally intense commitment; 3 per cent much above average; 32 per cent above average; 32 per cent at average; 24 per cent below average and 3 per cent much below average. By and large, the young people indicated significantly less Jewish commitment than did the adults. In an attempt to determine the relationship, if any, of formal Jewish/ study to the development of such commitment, the study - correlated the responses of adults and youth based upon the years of formal study in Jewish schools. A division was made between those who had experienced five years or less in such programs and those who iiad six years and more of formal Jewish education. The adult responses Indicated no significant variations in the nature of commitment based upon this division of schooling. ADULT RESPONSES 5 Yean 6 Yean :•; :•• i/;

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Much has been written about the changing attitudes of Jews In regard to inter-marriage. We've been told that the younger people have more liberal attitudes on the subject, and the results of the Jewish Press Attitude Study indicates this to be so. , Adults were asked: How would you feel if your child married a non-Jew? 100 per cent of those 56 years of age and older said they would be very unhappy. Of the adults in the 35-55 year age group, 67 per: cent said ihey would be very unhappy; 27 per cent said they would be mildly unhappy and 6 per cent said they would be neither happy nor unhappy. 53'per cent of adults in the 20-35 year age group said they would be very unhappy; 26 per cent they would be mildly unhappy and 21 per cent said they would be neither happy nor unhappy. Age, rather than synagogue affiliation seemed to be the major factor in this difference of attitudes, although members of Temple Israel indicated more liberal views than the others. 52 per cent of the Temple members responding said they would be very unhappy about their child marrying a non-Jew. 84 per cent of the Beth El members and 87. per cent of Beth Israel members chose the "very unhappy"column for their responses.

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exceptionally intense Jewish commitment r 6- ' ijr~~" much above average Jewish commitment 21 ' 26 pbove average Jewish commitment 30 30 , average Jewish commitment 37 39 V below average Jewish commitment 6 ' 0 much below average Jewish commitment 0 2 no such commitment 0 ^ 0 Almost all indicated an "average to intense" commitment, 94 per cent with five years or less and 98 per cent with six years and more. The quantity of schooling seemed to produce no significant differences in commitment. 57 per cent of those with 5 years or less of 6uch studies and 59 per cent of those with 6 and more years indicated an "above average'.'.or greater commitment. While offering some similarities, the youth responses, how-' ever seem to indicate another story. Almost every young person who responded attended formal Jewish education classes, with only 5 people noting their terms of participation were 5 years or less. For those who- participated in such schools for 6 or more years, however, the nature of responses seemed to indicate a lesser degree of commitment to Jewlshncss than the adutt com* munlty. Only 44 per cent indicated an above average or better commitment...Including the group who indicated average commitment, the figure increases to 79 per cent, in contrast with the , 98 per cent reported by the corresponding group of adults. 21 per cent of these youth list a "below average" commitment compared with 2 per cent of the adults. ", < /YOUTH RESPONSES \ i, ; ,

Page Forty-three

5 Years 6 Years or Less and More

-. exceptionally intense Jewish commitment 0 \ 3 "much above average Jewish commitment 0 6 , above average Jewish commitment *... 0 • 35 > 'average Jewish commitment ,, 40 35 below average Jewish commitment 60 21 much below average Jewish commitment 0 0 ". no such commitment 0 0 To say that these figures prove that those with the least amount of Jewish education aro the most committed to Jewishness would be irresponsible. Obviously, commitment to anything implies knowledge. ' !• t:- - .But the figures do suggest that formal Jewish education as we (iijaiow it Is not necessarily the primary force we believed it to be ijln.creatlng Jewish corainltment. , - . , . . ; . ,-;<i*< -.; »« •*:i The subject certainly warrants further exploration:' ' ' -;-

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KIMBALL LAUNDRY AND DRY CLEANERS 1504 JONES

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^ i ^J

Now Teftr1* Edition —THE JEWISH PRESS —Rosh

Forty-four

, Eh**. IT, l t T |

SIM

Des Moines Looks Ahead During the High Holiday period, a period of quiet thought and meditation, it's appropriate to place before the community, the agenda of the Jewish Welfare Federation. It is often difficult to develop • clear perspective of the many tasks being confronted by the officers, board, and staff. The following "inventory," although not complete, throws some light on the many tasks undertaken by the Federation: Community Action Committee Development of a comprehensive plan of action for theenrichment of Jewish life in the area. Israel Investment Committee -. A. 1973 Israel Bond Drive building the economy of Israel by the purchase of investment bonds. B. Develop and circulate information on investments in Israel. 1*74 All-in-One Campaign . The Fund raising'campaign that supplies the means to continue and enrich our Jewish communal life and assist our brethren throughout the world. Committee of Concern , This group works on behalf of all of us in bringing to our continuous attention the plight of our brethren in the Soviet'

Union and elsewhere and develops courses of action that can help save their lives from the h a n d s of pharoahs and fuhrers of our day. Local Agency Coordination and Planning The coordination and planning of local services in* order to best serve the community: Bureau of Jewish-Education Jewish Community Center Jewish Family Service Iowa Jewish Home Leadership Development Developing leaders that will be able to excel in meeting our needs in the future. Budgeting Planning and implementing budgets for communal services and national overseas needs. Management Functions Operating office staff, developing standards of excellence in personnel'relationships, staff work for all committees, task forces, and individuals with specific responsibilities. The Jewish Press and "Memo" P r 6 v i d i n g the community with knowledge of events happening in our midst and in the "Jewish World". Operation 60 Sharing services with smaller Jewish communities in a 60-mile radius of Des Moines.

HAPPY

RISTORANTE WTBWATIONAL CUISINE 2400 Ingersoll D*t Moines

Ratcrvattont 288-2246

Israel Task Force Interpreting . Israel to ourselves and the general community so as to better understand Israel and its place in our lives and the world. College Youth and Faculty Coordinating programs for college youth (via the JCC) and faculty in our area. Campaign Development Studying the science and art of campaigning so that we may discharge this primary responsibility effectively and with great dignity. Legal Committee Updating our a r t i c l e s to streamline our structure- to best serve our needs. Community Relations Commission Reacting to local and national and overseas matters that affect Jews in particular and require community- level action. Jewish Welfare Federation Foundation Development of bequests and endowment funds, etc., to be used in perpetuity for the enrichment of Jewish life as specified by the donor. Women's Federation Coordination of women's organizations activities, and implementation of several women's community-wide activities. Kasbruth Committee - Concern for the procurement of kosher foods for those among us who observe the dietary laws. .. ' It is hoped that this partial listing will help to better understand the work undertaken by the community via the Jewish Welfare Federation. Your comments and reactions are cordially solicited. Please send your comments to the Federation office in care of the President. Jewish Welfare Federation 315 Securities Building, Des Moines, Iowa'

New Year Greetings From

Des Moines Federation Open Letter

To the Des Moines Jewish Community As we consider the significance of the forthcoming Days of Awe in a Jewish community rich in traditional values; cautiously confident of future performance; accepted by, and comfortable with, its Christian neighbors; we must reflect upon our unique opportunity to'improve the quality of Jewish life for ourselves and successive generations who will judge us. The Community Action Steering Committee, headed by Richard Levitt and Marvin Pomerantz, on May 7,1973 requested th» Commission Chairmen of the Bureau of Jewish Education, the Iowa Jewish Home, the Jewish Community Center, and th» Jewish Social Service to develop maximum future services plant. Early this month the last reports were received and will be wide* ly distributed.'It is not surprising that there are different views regarding the priority among the communal services ranging from education and culture; senior citizens—dependent, semi"dependent and Independent; recreation; and family relationships. There are responsible and sincere proponents for each com* mission position who urge immediate construction of new facilities and there are those whose persuasion is to utilize existing facilities. The development of a consensus in this community among advocates of different courses of action and no action requires broad perspective, patient understanding,'and a zeal for excellence! The rare combination of favorable geographic, demographic, social, and historical factors portend an achievement irt -which every imagination should generously contribute. Let 5734 bo anticipated as a year of final decision for a Des Moines Jewish Life Center in a world at peace in which each of us discovers or renews his own Jerusalem! Harlan D. Hockenberg, President ' Des Moines Jewish Welfare Federation

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"L'Shanah

•

A Very H&pp$ and Joyous

NEW YEAR

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FALSTAFF BREWING CORPORATION . '*. I

i i i f •''('

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Thursday, Sept. 87, 1978

New Tear"* Edition—TIIK JEWISH PRESS—Bosh Hashamh 0734

Fage Forty-Fir*

Holiday Greetings from

Dundee Smart Shop 107 No. 56th St. 553-0767 Mrs. Ben Newman

At the start of a bright New Year Our wishes for the best of health And for peace. '

M. VENGER & SONS Integrated schooling at the Denmark In Jerusalem.

Where Your Family Doesn't Matter By K. G. Peterson many years ago. He does not gap, between the communities Debby and Shula, t w e l v e do much business because he constituting Israeli society; to year-olds, walking to school to- is a sick man. The family is give disadvantage^ children gether in them orning, look maintained largely by the mu- like Shula the same educational alike in their school uniforms, nicipal welfare department; opportunities as children like and are Mends. But it's not an they live in three rooms in a Debby. ^tenement. .. • easy friendship. At first it did not seem to The two girls were drawn to Shula a reform devised for her In class they help each other, In the playground they are in- each other when they started b e n e f i t . At the elementary • separable but away from their attending the 7th grade of the school she was always top of school lives divide and they Denmark-School because they her class; amongst children don't talk about each pther in both felt stupid: Debby, as a from similar backgrounds she recent immigrant, had difficul- has never had any reason to their homes. Debby's family immigrated ty in keeping up with lessons feel inferior. This sense of her * to Israel from the United States taught in Hebrew; Shula, com- own inferiority has increased about a year ago; her father ing from an inferior elemen- since she and Debby have beschool, was backward in come friends. Walking out of is a lecturer in economics at tary most subjects. They sat at the the . Hebrew University; her same desk, receiving e x t r a school together, they are in the mother teaches French at a help after school hours. They neighborhood of Shula's home; grammar school in c e n t r a l discovered that they were able but Shula does not want Debby Jerusalem; her older sister is to help each other; .after that to know where she lives. Nor has Shula seen Debby's home studying history. She has a they studied together. room of her own, nicely fur- . Debby's parents, knowing her across the valley, because Debdoes not trust Shula not to -nished, plenty of books and to be unhappy at school, tried by be envious. The confidences the; toys, and regular pocket-mon- to transfer her to one of the two girls tell each other stop! ey. •• • .-,•. •. : old-established s e c o n d a r y short of their backgrounds. Shula, whose parents immi- schools in Jerusalem traditionShula decides that their real grated from Morocco before ally attended by children from she was born, is the seventh of middle-class homes. They came life is at school—now that they; ten children and none of her up against the school reform are finding their place in it—"? older brothers and sisters fin- program which r e c e n t l y ished high school. There are no took from Israeli parents the and that the rest doesn't count. The programme at the Den-' books except school books in right to choose what school her home: her parents can't their children are to attend un- .mark School is designed to enread and her mother cannot til they have completed the 9th courage that feeling. During even sign her name. Shula's grade. The intention of the new lesson-time the children work father has a street-kiosk, pro- education law Is to close the in groups, making them as impotrant to each, other as the vided by the Jewish, Agency teachers are to them. In theafternoons they remain to make music, to dance, to paint, to < take part'in sports, to read, or just to stay a little longer in the world where what matters is, not what family you come from, but who you are.

at w 132nd and Center

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HAPPY NEW YEAR From the

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Thundajr, Sept 11, U7S

New Year** Edition — T1IK JEWISH PRESS — Koih yf«»li«M»ti 67S*

Fae» F»Ky-*U

About 'Keeping Kosher1 * By Lynda Mirvish It was easy to observe Kashrut in a shtetl in Eastern Europe, it was necessary to observe Kashrut in the Ghettos; and it is not difficult to adhere to dietary restrictions in Israel. In Omaha, Nebraska, with not one Kosher restaurant, it is almost impossible to live socially and be strictly observant at all times. Yet, of the random sample chosen to represent the Jewish community in Omaha, almost one third of those questioned did indeed observe the Jewish dietary laws in their homes. According to the Jewish Preis Attitude Study, only 6 per cent of the adults polled believed that observance of the dietary laws is "essential" to being a good Jew. An additional 45 per cent said observance of dietary laws was desirable but not essential. 29 per cent of the group indicated that they observed the dietary laws in their homes. Many people today, who observe Kashrut in their homes, are less careful of the food they consume outside of their

houses. As one woman said, "My home is Kosher, but I am not." The degree of Kashrut also varies. While some Jews will eat any and all forbidden foods outside tbe home, some will eat seafood, but eschew pork. Others, while not eating any other "tref," will eat milk and meat together, on the grounds that "the Bible tells us not to cook the kid in its mother's milk; and I am sure that this meat and this milk are in no way related!" Some families today feel that the observance of Kashrut, even a little, reminds them of their Jewishncss and marks them as different. Others find the ritual time consuming and extravagant and have given up traditions widen have no meaning for them anymore. As one Omaha woman put it, "The scientific reasons for the keeping of Kashrut no longer exist. With modern technology and farming methods, certain foods no longer are unhealthy. Although we observed Kashrut at home, we ate anything out and I was beginning to feel

Attitude about the Importance of observing dietary laws in being a good Jew by percentage of response. - Desirable but Essential not essential Unnecessary Temple Israel members.. Beth El Members : Beth* Israel members . 1 Students

0 9 1 6

19 51 65 '• 35 -

Do yon observe the dietary laws in yonr Yes Temple Israel members :... 12 Beth El members . . . . . . . . . . . . . . . . 37 Beth Israel members . . . . . . . . . . . . . 50 Students 21

81 40 24 59

tome? rfo Sometimes 80 8 60 3 39 11 63 • 16

CRAFTSMAN WINDOW COVERINGS Leo ShermaH* Mike Sherman 4102 So. 24th

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hipocrilical by maintaining a Kosher Itome, which I found inconvenient and also expensive. I don't think that my family has lost anything by our decision to stop keeping Kosher. We still believe in religious ritual, family traditions and in celebrating the holidays." However, in some families, habit and tradition dies hard. The Ernest Hocbsters are an example. They have been members of Beth Israel Synagogue for 18 years and attend services at least once a month. They have two sons, one of 18 and another recently married. Mrs. Hochsfcr came from a non-observant family, but when her husband asked her to keep a Kosher home, she willingly a g r e e d . "When you care enough, anything is easy," she says. She feels it is one way of preserving Jewish tradition. Mrs. Donald Nogg says keeping Kashrut is tbe only way she knows. "It Is not something I had to learn or question, it is my way of life." To her husband, "keeping Kosher" is a significant part of being Jewish. lie is proud of haying a Kosher home . and feels it adds another dimension to the family's Jewish identity. ^ Jewish dietary laws have necessitated a treatment of food and a development of a cuisine which has become known as "Jewish food." Even non-pracitsing Jews, become gastronomic Jews at the memory of "Mother's chicken soup", chopped liver, brisket, bagels and lox, gefulte fish and honey cake. Mrs. Hochster shares her recipe for: One day Saurbrauten Ingredients: 4 lbs. beef shoulder, (chuck) V* cup wine vinegar. 2 tbs. salt * 3 tbs. sugar Vi tsp. ground cloves 1 tsp. ground ginger 1 |>ay leaf l}/z cups chopped onion • y*.cup flour . . . MelhodV , Place meat inkettle or Dutch oven and tfrown on- all sides. -, Remove from kettle and pour ofjffaV , \ Put rack-in kettle, add meat and % cup water. Cover and bring to boil then, simmer for 1 hour. .All the other ingredients plus.; 1% cup water, and cook for 2; hours. Strain the juice and thicken with tha flour. Serve with boiled noodles and,, vegetables.

Best Wishes for a HAPPY NEW YEAR

NORMAN'S SHOE CENTER 55th, Military Ave.

606 So. 72nd ICdmb* Omaha

THE SHOE BOX 1317 "O" St.

2600 N. 48Mi (Univ.Hoc*) Lincoln

A Happy New Year • From

Max and Arnie Breslow Bill Cohen

City Glass Co.

Best Wishes to: AH

A HAPPY NEW YEAR ' A •'•

From

YOUNGTOWN at the CROSSROADS, SOUTHROADS, and Our New Store, Rockbrook Shopping Village In Omaha

Imsf&rtmwmmmvmmm&mmmi

Haw)

, Sept. 27, 1073

New Year's Edition —THE JEWISH PRESS — Kcsh Haslmnah S1S4

God Is Not Dead! In the view of many Omaha sponse to the question asking Jews, God is not dead! He is for a brief description of the respondent's God c o n e e p t s . ; alive and well and the basis : Among the answers were: for a variety of beliefs. "I was taught to believe in Omaha Jewry apparently has not been swayed by the Athe- one God." '.'God is;the man upstairs." ism cult. According to the Jewlib Press Attitude Study, 90 "One has to believe In somepercent of the survey partici- thing higher than one's self." pants said that they believed In Many people expressed simiGod. Only 2 percent said they lar simplified concepts. Others were non-believers and 8 per- verbalized more complex ideas cent were undecided. such as: "Sometimes I don't believe in While, Judaism hag explicit rules for man's behavior, no a personal God to whom I can such dogma exists for beliefs. pray, but I believe in a balance We are told how we must act, of nature deity." not bow we must believe. And then there were .the poPerhaps this explains the va- etic expressions: "God to me Is the goodness riety of answers offered in re-

Happy New Year Crosby-Kunold-Burket MORTUARIES

RESTAURANT AND COCKTAIL LOUNGE

ABRD...

for LUNCH / IRVIN AND H. LEE GENDLER INVITE YOU TO ENJOY

•

and beauty in the world. God is my wonderful family, my husband and children and all those dear to me. I believe that every man is part of God." "I believe that there is one God, God is a spirit. One does not need to be involved in organized religion to feel God's influence and strength. God Is private and personal." "My God is a very personal one, my friend, my confident, my conscience, the force which causes my flowers to bloom, my children to be born as blessings. The source of the good, and sometimes the unhappy In my life. T h e - g r e a t e r being which caused my world to exist —but my God is not perfect, nor Is His world." "I feel man's destiny in some way Is dictated." "The Omnipotent unknown who generates ethical behavior and serves as a s o u r c e of hope." "A superior being or force responsible for creating the order of the universe. I have no specific beliefs as to God's characteristics, except that he expects us to lead a moral a/5 ethical life." Age, Jewish education and/or synagogue affiliation did- not seem to be a factor in God concepts. Similar views were expressed by people in all age groups from all congregations with a variety of Jewish educational backgrounds. Among the a n s w e r s from nonbelievers was' this short, pragmatic statement by a 22 year old college student. "I don't really believe in God, but jnst to coyer all the exits, I prefer Jo call myself an agnostic/' While there was no agree. ment about the nature of God, there appears to be a near unanimous view among Omaha Jews that whatever He is, God Is not dead!

Page Forty-saven

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AT THIS TIME WE WOULD LIKE TO THANK YOU FOR YOUR PATRONAGE AND WISH YOU AND YOUR FAMILIES A YEAR OF HEALTH, HAPPINESS AND PROSPERITY

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New Tear's Edition —THE JEWISH PRESS —Ko«h Ilashanali

6734

Thursday. Sept 27, IMS

Personal Greetings for Rosh Hashanah May the New Year b r i n g health, happiness, peace and prosperity to all our relatives and friends. MR. AND MRS, JOHN ABRAHAM AND FAMILY. MR. AND MRS. NORMAN ABRAHAMSON AND FAMILY extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year. We wish our relatives and friends a year of good health and happiness in a world filled with peace and brotherhood. THE JAMES ADELMAN FAMILY.

BETH EL SISTERHOOD extends w a r m greetings and good wishes to all for a happy, healthy, prosperous New Year.

THE JAY CHASEN FAMILY extends their greetings and good wishes' to all for a New Year filled with health, liappiness and peace.

BETH ISRAEL SISTERHOOD extends best wishes to all its members and-'friends for a happy, healthy, prosperous New Year.

MR. AND MRS. HARRY COHEN OF COUNCIL BLUFFS

THE BIKUR CHOLIM ORGANIZATION wishes all its members and friends a year filled with health, happiness, prosperity and peace. THE BLEND FAMILY extends their greetings and good wishes to all for a New Year filled with health, happiness and peace.

wish their relatives and many friends h e a l t h , happiness, peace and prosperity for the New Year and always. May the New Year bring health, happiness, peace and prosperity to all our relatives and friends. MR. AND MRS. PAUL G. COHEN, DAVID AND DEBORAH. MR. AND MRS. MAX CORN wish all their relatives and friends h e a l t h , happiness, property and peace in the New Year.

MR. AND MRS. MELVIN EPSTEIN, RANDI AND ROBYN extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year.

DR. AND MRS. ABE FAIER— MATT, KRISTIN, SUSY AND JERRY wish all their rela* tives and friends health; happiness, prosperity and peace in the New Year. MR. AND MRS. JULIUS FALKENSTEIN extend w a r m greetings and good wishes to all for a happy, healthy, prosperous New Year.

May the New Year b r i n g health, happiness, peace and prosperity to all our relatives and friends. MR. AND MRS. MORRIS J. FRANKLIN. MRS. ELIZABETH FRIED wishes all her relatives and friends h e a l t h , happiness, prosperity arid peace in th» New Year. May the New Year b r i n g health, happiness, peace and prosperity to all our relatives and friends. MAGDA AND SAM FRIED AND FAMILY.

MR. AND MRS. A. B. GENDLER AND FAMILY extend; May the New Year b r i n g MR. AND MRS. MORRIE ADwarm greetings and good' health, happiness and peace THE BLOCH FAMILY extends LER AND FAMILY extend wishes to all for a happy, \ to all our people and to the their greetings and good warm greetings and good healthy, prosperous N e w MR. AND MRS. SAM COLICK world. FEDERATION OF , wishes to all for a happy, , wishes-to all for a New Year Year. JEWISH WOMEN'S CLUBS. filled with health, happiness^ AND EDIE RENEE of Counh e a l t h y , prosperous New cil Bluffs wish all their relaand peace. "^ Year. tives and friends health, hap- MR. AND MRS. ROBERT M. THE IRVING GENDLER FAMpiness, prosperity and peace ; FEINBERG AND FAMILY .. ILY extends their.greetings MR. AND MRS. MILTON C. MR. LOUIS ALBERT and famin the New Year. and good wishes to all for a extend warm greetings and BLOOM wish all their rela- • ily extend warm greetings New Year filled with health, tives and friends health, hap- THE COMMUNITY RE- , good wishes to all for a hapand good wishes to all for a happiness and peace. happy, healthy, prosperous piness, prosperity and peace; LATIONS COMMITTEE OF • py, healthy, prosperous New Year. New Year. , "" in the New Year. THE JEWISH FEDERATION OF OMAHA extends warm May the New .Year b r i n g ! MR.; AND MRS. ROBERT GERELICK AND FAMILY The R e g i o n a l Office of the B'NAI B'RITH WOMEN CORNgreetings and good wishes to health, happiness, peace and extend warm greetings and HUSKER CHAPTER asks the ,; all for a happy, healthy, ANTI-DEFAMATION : prosperity to all our relatives . • good wishes to all for a hapLEAGUE OF B'NAI B'RITH blessings of health, happiness ; prosperous New Year. and friends. MR. AND MRS. py, healthy, prosperous New and peace for the entire comextends warm greetings and STANLEY K. FEINBERG " Year. 'T munity. good wishes to all for a hapMR. AND MRS. HAROLD AND FAMILY. py, healthy, prosperous New COOPERMAN wish aU their » Year. B'NAI B'RITH WOMEN HENMR. AND MRS. DAVID W. relatives and friends health, RY MONSKY CHAPTER exGIMPLE wish all their relahappiness, prosperity and DR. AND MRS. GERALD S. FERMAN ofWestDesMoines tend New Year's greetings to MRS. DORA ARBITMAN AND tives and friends health, hap-. peace in the New Year. wish' the Des Moinesand , FAMILY extend warm greetthe 'entire community. May i piness, prosperity and peace Omaha communities a very ings and good wishes to all we all be blessed with health MR. AND MRS. PHILLIP in the New Year. Happy New. Year. , for a happy, healthy, prosperand happiness in the coming CRANDELL wish all their • ous New Year. , year. \ relatives and friends health, MR. AND MRS. EDWARD happiness, prosperity a n d May the New Year b r i n g G I N S B E R G , BERNICE, < health, happiness, peace and peace in the New Year. MR. AND MRS. CHARLES MR. AND MRS. E U G E N E DEBRA ANN AND BENprosperity to all our relatives BRAUN AND FAMILY of; ARNOLD and family wish all NETT wish all their relatives • and friends: MORRIS AND , their relatives and friends a West Palm Beach, Florida,' May' the New Year b r i n g and friends health, happiness,; LEA FIRESTONE. extend warm greetings and, health, happiness and prosi very happy, healthy, prosperprosperity and peace in the good wishes to all for a hapous New Year. perity to all our relatives and New Year. py, healthy, prosperous New friends. With love to all. Mr. May the New Year b r i n g Year. health, happiness, peace and AND MRS MAX CROUNSE. prosperity to all our'relatives MRS. ALFRED GLASS AND FAMILY wish all their relaand friends. MR. AND MRS. MR. AND MRS. MORRIS BREtives and friends a healthy M A I N A R D FINKLE, SEL AND FAMILY e x t e n d THE NORMAN BATT FAMILY and happy New Year. SCOTT, DAVE, TJB R R Y, warm greetings and good extends their greetings and TODD AND BRAD.' wishes to all for a happy, ' good wishes to all for a New MRS. I. DANSKY AND FAMh e a l t h y , prosperous New May "the New Year b r i n g , Year filled with health, hapILY wish all their relatives Year. health, happiness, peace and - piness and peace. and friends health, happiness, THE BENNETT FISHBAIN prosperity to all our relatives FAMILY extends their greetprosperity and peace in the and friends.. MR. AND MRS. ings and good wishes to all New Year. MR. AND MRS. PHILIP BATT May the New Year bring JOE GOTSDINER, for a New Year filled with health, happiness, peace and .'wish all their relatives and health, happiness and peace. prosperity to all out1 relatives MR. AND MRS. LOUIS DELfriends h e a l t h y happiness, MAN AND MARC extend and friends. MR. AND MRS. prosperity and peace in the THE BARTON GREENBERG warm greetings and good MR. AND MRS. HENRY FISHMAX BRESLOW AND DANew Year. FAMILY extends their greetwishes to all for a happy, VID SLOBODISKY. ER wish all their relatives ings and good wishes to alt healthy, prosperious N e w and friends health, happiness, Hay the New Year b r i n g for "a New Year filled with' Year. '•/•-. '" prosperity and peace in the health, happiness, peace and4 May the New Year bring health, happiness and peace. New Year. prosperity to all our relatives health, happiness, peace and and friends. MR. AND MRS. . prosperity, to all our rela- THE RESIDENTS OF THE DR. SHER HOME extend MR. AND MRS. MORTON THE MORT GREENBERQ .ROBERT BATT, JEFF AND tives and friends. MR. AND FAMILY e x t e n d s warm, warm greetings and . good ELLEN of Rock Island, IU. MRS. DAVID BRODKEY. FISHER AND FAMILY exgreetings and good wishes to wishes to all for a happy, tend warm greetings and all for a happy, healthy, healthy, p r o s p e r o u s New good wishes to all for a hapHay the year ahead be a year May the New Year bring a prosperous New Year, i Year. ' py, healthy, prosperous New . of happiness and peace, of harvest of love and brotherly Year. good will and good fortune to - understanding among all the May the New Year b r i n g my dear family and good peoples of the earth. JUDGE MR. AND MRS. HARRY DROSIN wish all'their relatives health, happiness, peace and - friends. MRS. ABE BEAR. AND MRS. DONALD BRODMR. AND MRS. IRVING J. and friends, health,' happiprosperity to all our relatives KEY. FORBES AND BRUCE wish ness, prosperity and peace in and friends. MR. AND MRS. MRS. ALBERT BEBER wishes all their relatives and friends, the New Year. GARY 0. GROSS AND DAall her relatives and friends DR. AND MRS. ALFRED W. health, happiness, prosperity VID. health, happiness, prosperity and peace in the New Year. BRODY AND FAMILY ex- MR. AND MRS. DAVID DVOR'' and peace in the New Year. tend . warm greetings and KIN wish all their relatives AND MRS. MOE GROSSgood wishes'to all for a hapand friends health, happiness, MR. AND MRS. ALBERT FOX MR. MAN wish all their relatives MRS. M. A. BERCOVICI exwish all their relatives and py, healthy, prosperous New prosperity and peace in the and friends health, happiness, , < tends Jier greetings and good Year.',/ .... friends h e a l t h , happiness, '^', • .: . "'.. New Year. prosperity and peace in the< wishes'to all for a New Year prosperity and peace in the New Year. - filled with health, happiness RABBI AND MRS. SIDNEY H. THE OSCAR DIAMOND FAMNew Year. and peace. BROOKS, MIRIAM AND ILY extends their greetings JOEL extend their greetings and good wishes to all for a MR. AND MRS. FRAIDEN- THE BERNARD GURTENMR. AND MRS. MONTY . and best wishes to the comSTEIN FAMILY e x t e n d s RAICII AND DAUGHTER exNew Year filled with.health, their greetings and good BERGMAN wish in the New munity, for health and haptend warm greetings and happiness and peace. wishes to all for a New Year piness in the coming year. good wishes to all for a hapYear, Love and Peace for filled with health, happiness py, healthy, prosperous New all their friends, family and and peace. Year. all of mankind.

THE BUD BERNSTEIN FAMILY extends warm greetings MR. .SAM CHAPMAN wishes all his relatives and friends anil good wishes to. all for a >fieattn;'happln^^ happy, healthy, prosperous .„ New Year. ^ : , . _ r ; : ; , . ; , . : . , , ; _ , an£ peac.?. to J t e _ N ^ ' [' ' '

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MR. AND MRS. ABE EPSTEIN AND FAMILY extend warm greetings and good wishes to ;:"'">

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MR. AND MRS. LEON S. FRANKEL wish all their relatives and friends health, happiness, prosperity and ,„, • jjeace in the New Year,

MR. AND MRS. II. GUSS AND FAMILY extend warm greetIngs and good wishes to all for a happy, healthy, prosperous New Year. ' , . . . 1

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WlUoa —THE JEWISH PRESS — Ro»i yt..i..ii.fc B7M

Forty-Bin*

Personal Greetings for Rosh Hashanah H THE "IIADASSAII BARGAIN BOX" extends greetings and sincere thanks to all. May the New Year bring good Jiealth and peace. MR. DAVE IIAHN extends warm greetings and good wishes to all for a happy, fthy, prosperous New Fear. MR. AND MRS. YALE HALPERIN wish all their relatives and friends health, happiness, prosperity and peace in the New Year. May. the New Year b r i n g health, happiness, peace and prosperity to all our relatives and friends. JULIUS AND ESTHER HART AND DON, SUE AND STUART. MR. AND MRS. MARTIN HERZOFF AND FAMILY extend warm greetings and good ' withes (5 all for a happy, h e a l t h y , prosperous New Year. MR. AND MRS BEN HEtSLER AND FAMILY wish all their relatives and friends health, happiness, prosperity and * peace in the New Year. MR. AND MRS. PHILIP M. JURSCH wish all their relatives and friends health, happiness, prosperity and peace in the New Year. MR. AND MRS. IRVING HOBERMAN wish all their rela' tives and friends health, happiness, prosperity and peace in the New Year. MR. A N D MRS. MORRIS HOFFMAN AND FAMILY • extend warm greetings and ' good wishes to all for a hap' py, healthy, prosperous New Year. , KEVA H O R N S T E I N AND FAMILY e x t e n d w a r m greetings and good wishes to all for a nappy, healthy, prosperous New Year. May theNew Year b r i n g health, happiness, peace and prosperity to all our relatives and friends. MR. AND MRS. SAM HORNSTEIN.

May the New Year b r i n g .health, happiness, peace and prosperity to all our relatives , and.friends.MU. AND MRS. SAM JACOBOW. THE JEWISH PRESS EXTENDS BEST WISHES FOR A HAPPY NEW YEAR TO ALL ITS READERS AND > ADVERTISERS. Wishing all my relatives and friends a New Year filled with health, happiness and p r o s p e r i t y . MRS. MAX (DORA M.) JOFFE of Champaign, Illinois.

MRS. IRVIN C. K AIM AN, MR. AND MRS. SAM M. KUT- MR. AND MRS. HERMAN PAUL, BARRY AND FRANK LER wish all their relatives MEYERSON AND FAMILY extend best wishes for a happy and healthy New Year. MR. AND MRS. JEROME KAIMAN AND FAMILY extend warm greeting and good wishes to all for a happy, year. YEAR. May the New Year b r i n g health, happiness, peace and prosperity to all my relatives and friends. MRS. ROBERT KAIMAN. THE KAMINITZ FAMILY extends their, greetings and good wishes to all for a New Year filled with health, happiness and peace.

„ and friends health, happiness, prosperity and peace in the New Year. • ...-

MR. AND MRS. LOUIS LANGER wish all their relatives and friends health, happiness, prosperity and peace in the New Year. May the New Year b r i n g health, happiness, peace and prosperity to all our relatives and friends. MR. AND MRS. GEORGE LERMAN.

extend warm greetings and . good wishes to all for a happy, healthy, prosperous New Year.

MR. AND MRS. KEITIIPELTZ wish all their relatives and May the New Year bring" friends h e a l t h , happiness, health, happiness, peace and prosperity and peace in the prosperity to all our relatives New Year. and friends. MR. AND MRS. LEO MEYERSON. THE PIONEER WOMEN'S ORGANIZATION wishes all its MR. AND MRS. MEYER MEYmembers and friends health, ERSON, SR. wish all their . happiness, prosperity and relatives and friends health, peace in the New Year. happiness, prosperity and peace in the New Year. MRS. ISADORE P L O T K I N wishes all her relatives .and OWEN AND K A T H L E E N friends h e a l t h , happiness, MEYERSON; AMY JO AND prosperity and peace in the BOB extend their greetings NewYear. and good wishes to all for a New Year filled, with health, MR. AND MRS. MELVIN happiness and peace. PLOTKIN wish all their relatives and friends health, hapMR. AND MRS. JULIUS MISpiness, prosperity and peace LE AND FAMILY of Lincoln in the New Year. extend warm greetings and good wishes to all for a happy, healthy, prosperous New MR. AND MRS. MORTON Year. PLOTKIN wish all their relatives and friends health,.hapMay the New Year bring to you piness, prosperity 'and peace and all - your dear ones an in the New Year. abundance of blessings, happiness and peace. KALAH 1 May the New Year • bring FRANKLIN-OMAHA CHAPhealth, happiness, peace and TER OF MIZRACHI W0Mprosperity to all our relatives . E N . • • • • • . . : . • : and friends. MR. AND MRS. JOE POLONSKI. MRS. JOSEPH M O R G A N wishes all her relatives p d friends.health, happiness, prosperity and peace in the NewYear. MR. AND MRS. BENNETT RADUZINER AND FAMILY MR. AND MRS. BEN MORRIS extend Warm greetings and wish all their relatives and good wishes to all for a hapfriends h e a l t h , happiness, py, healthy, prosperous New prosperity and peace in ,the Year. -•••'>

THE JAY R. LERNER FAMILY extends their greetings and good wishes to all for a New Year filled with health, MR. AND MRS. MICKEY KAPLAN AND FAMILY- extend - happiness and peace. I warm greetings and good wishes to all for a happy, May the New Year b r i n g health, happiness, peace and h e a l t h y , prosperous New prosperity to all our relatives Y e a r . .•-•• V and friends. MR. AND MRS. LEO LEVY. MR. AND MRS. DAVID M. KATZ of Council Bluffs wish all their relatives and friends MR. AND MRS. SAUL LJBOWhealth, happiness, prosperity SKI AND FAMILY extend and peace In the New Year. warm greetings and good wishes to all for a happy, May the New Year b r i n g h e a l t h y , prosperlous New health, happiness, peace and Year. « prosperity to all our friends. MR. AND MRS. LARRY MR. AND MRS. STANFORD KATZ, 'MICHELLE AND LIPSEY wish all their rela-ROBERT. tives and friends health, happiness, prosperity and peace MR. AND MRS. SIDNEY KAin the New Year. ' TLEMAN wish all their relatives and friends health, happiness, prosperity and peace May the New Year b r i n g health, happiness, peace and in the New Year. prosperity«to all our relatives and friends. MR. AND MRS. ; New Year. " ••••' ••••-••/-•••• MR. AND MRS. MARVIN KIRHARVEY LIPSMAN. KE AND FELICIA wish all their, relatives and friends health, happiness, prosperity May the New Year b r i n g health, peace arid generosity MR. AND MRS. MORRIS NADand peace in the New Year. to all. THE UPTONS- :: LER wish all their relatives PEARL AND JOE. and friends health, happiness, MR. AND MRS. JOE KIRSHprosperity and peace in the ENBAUM, J E F F , SUSIE New Year. . AND DEBBIE wish all their THE JOHN C. LOVE FAMILY of Fremont extends their ' relatives and friends health, greetings and good wishes to N A T 1 0 N A L COUNCIL OF happiness, prosperity and JEWISH WOMEN^ OMAHA all for a New Year filled with peace in the New Year. SECTION extends sincere health, happiness and peace. good wishes to all for a hapMR. AND MRS. SAM KLAVER py, healthy, prosperous New AND SON LINCOLN extend Year. warm greetings and good wishes to all for a happy, healthy.-prosperious New THE MANDELS, EVA AND MR. AND MRS. AL NEPOMNICK extend warm greetings Year. PHILLIP S. of 75 Henry St., and good wishes to all for a Brooklyn, Mew York 11201, happy, healthy prosperous extend heartfelt New Year MR. AND MRS. S. ABEKLOPNew Year. greetings to our Omaha relaPER wish all their relatives tives and friends. and friends health, happiness, MRS. LIBBY NEPOMNICK exprosperity and peace in the .tends her greetings and good New Year. MR. AND MRS. GERALD wishes to all for a New Year MARBURG AND FAMILY filled with health, happiness MR. AND MRS: SIDNEY extend warm greetings and and peace. KLOPPER AND SONS extend . good wishes to all for a hapwarm, greetings and good ,py, healthy, prosperious New wishes to all for a happy, Year. h e a l t h y , prosperous New OMAHA CHAPTER OF HAYear. -— ' MR. AND MRS. M,Y R O N DASSAH wishes the commun"SONNY" MATOtO AND ' ity -of Jews everywhere a MRS. TOBA KRASNE AND FAMILY extend warm greetyear enriched by strerigth of FAMILY wish all their relaings and good wishes to all -body and spirit, joyous by tives and friends health, hapfor a happy, healthy, prosvirtue of its goals and accompiness, prosperity and peace perous New Year. plishments. ' ' in the New Year.

MR. AND MRS. MANNY KREITSTEIN AND MOTHER, F R A N C E S GREENBERG wish all their relatives and friends health, happiness, prosperity and peace in the New Year.

DR. AND MRS. J. MILTON MARGOLIN AND FAMILY extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year.

RICH PEARL extends w a r m greetings and good, wishes to all- for a happy, healthy, prosperous New Year.

THE ROBERT PAPPENHEIMER FAMILY extends their greetings and good wishes to all for a New Year filled with ' health, happiness and peace.

MR. AND MRS. IRVING RElNGLASS AND FAMILY extend warm greetings and good wishes-to all for a happy, healthy, prosperous New Year. THE MILES REMER FAMILY extends their greetings andgood wishes to all for a New • Year filled with health, happiness and peace. MRS. BERT RENDER AND FAMILY extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year. MR. AND MRS. JOE M. RICE wish all. their relatives' and ' friends h e a l t h , happiness, prosperity and peace in; the New Year; MR. AND MRS. SAM RICE AND ALAN wish all their relatives and - friends health, happiness, prosperity and peace in, the New Year. . MR. AND MRS. GENE RICH AND FAMILY extend warm greetings and good wishes to all for, a happy, " healthy, ~ prosperous New Year. May the New Year bring health, happiness, peace and prosperity to all our relatives and friends. MR. AND MRS. LEO RODICK.

MR. AND MRS. BEN JOSIN AND FAMILY extend warm ', greetings and good wishes to DR. AND MRS. IRVING B. NEWT, SANDY, JEFF AND May. the New Year bring . aU for a happy, healthy, MARGOLIS AND FAMILY ' prosperous New Year. health,' happiness, prosperity DAVID PARKS extend their THE MARSHALL KUSHNER extend warm greeting and ' ^greetings and good wishes to and peace to all our relatives ' FAMILY extends their greetgood wishes to all for a hapand friends. MR. AND MRS. all for a New Year filled with ings and good wishes to all py, healthy, prosperous New HYMIE RICHARDS. health, happiness and peace. for a New Year filled with _V1: K ____ _ Year. health, happiness and peace. DR. AND MRS. DENNIS V. MR. AND MRS. NATHAN ;May the New Year b r i n g RICHARDS of Council Bluffs PASSER AND FAMILY ex' health, happiness, peace and MRS. ANNA KUTLER extends' May the New Year b r i n g wish all their relatives and health, happiness peace and * '• prosperity to all our relatives tend warm greetings and warm' greetings and good friends h e a l t h , happiness, prosperity to all our relatives •' and friends. MR. AND MRS. good wishes to all for a hapwishes to all for a happy, and friends. MR. AND MRS. py, healthy, prosperous New prosperity and peace in the , . EDWARD KAHN, JOSEPH, h e a l t h y , prosperous New BENMAUER. „ New Year. Year. ...Year. ..„. ,\ L: jn;co ANDTHEJRESE.

Ftftj'

New Year's Edition — THE JEWISH I'BESS—Kobh

Ilashaoah 5731

Thursday, Sept. 2T, 1»75

Personal Greetings for Rosh Hashanah DR. AND MRS. MORRIS E. THE BOB SCHILLER FAMILY ROITSTEIN wish all their extends their greetings and relatives and friends health, good wishes to all for a New happiness, prosperity and Year filled with health, happeace in the New Year. piness and peace. -'"'"'

TOE ROBERT S K L E N A R MR. AND MRS. M 0 R T FAMILY extends their greetTRACHTENBARG wish all ings and good wishes to all their relatives and friends for a New Year filled with health, happiness, prosperity health, happiness and peace. and peace in the New Year.

MR. AND MRS. BEN L. ROSEN wish all their relatives and friends health, happiness and best wishes for the New Year.

MRS. J. SLOSBERG JR. (SALLIE) wishes all her relatives and friends health, happiness, prosperity and peace in the New Year.

MR. AND MRS. SY SCHNEIDER AND FAMILY extend warm greetings and good wishes to all for a happy, h e a l t h y , prosperous New Year.

SHEILA, STEVEN AND JEROLD ROSEN of Tucson. Ari- MR. AND MRS. HAROLD zona, send New Year greetSCHOENBERG extend warm ings from Tucson to our greetings and good wishes to friends and relatives In Omaall for a h a p p y , healthy, ha. Health and happiness to prosperous New Year. all. May the New Year bring MR. AND MRS. JACK SCIIRAGER wish all their relatives health, happiness, peace and and friends' health, happiprosperity to all our relatives ness, prosperity and peace in and friends. MR. AND MRS. the New Year. WALTER A. ROSENBERG.

May the New Year bring health, happiness, peace and prosperity to all our relatives and friends. MORRIE AND BEVA RUDERMAN.

EVA SCHWARTZ extends warm greetings and good wishes to all for a happy, h e a l t h y , prosperous New Year.

MR. AND MRS. DICK SPIEGAL AND FAMILY extend warm greetings and good wishes to all for a happy, h e a l t h y , prosperous New Year. MRS. ZELL STANLEY, ROBERT AND ALISON extend warm greetings and good wishes to all for a happy, h e a l t h y , prosperous New Year. DR. AND MRS. MAURICE STEINBERG extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year. "•

MR. AND MRS. HARRY TRUSTIN AND FAMILY extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year.

MR. AND MRS. HARVEY WINE AND FAMILY extend . warm greetings and good wishes to all for a happy, h e a l t h y , prosperous New Year. THE BEN WINTROUB FAMILY of Palm Springs, California, extends their greet* ings and good wishestoall for a New Year filled with health, happiness and peace.

DR. AND MRS. MARTIN PAUL . WOLF AND FAMILY extend MR. AND MRS; ABE VENgood wishes to all for a New GER AND FAMILY extend Year of peace, health and warm greetings and good contentment. wishes to all for a happy, h e a l t h y , prosperous New Year. MR. AND MRS. SAM WOLFSON wish all their relatives MRS. M. A. VENGER AND and friends health, happiness, JERRY V E N G E R extend prosperity and peace in the their greetings and good New Year. wishes to all for a New Year filled with health, happiness May the year bring health, and peace. , happiness, and .prosperity to all our members, relatives and their families.THE WORKMEN'S CIRCLE FAMILY. MAX KATZ-PRESI. ,May the New Year b r i n g DENT, SOL ASH-SECY. peace, health and happiness to all. MR. AND MRS. MARTIN L. WARREN, MARC AND MITCHELL. ••

DR. AND MRS. MAURICE B. SCHWARTZ AND FAMILY extend warm greetings and DR. S. Z. STERN extends MR. AND MRS. LOUIS SACHS good wishes to all for a hapwarm greetings and good AND MRS. FANNIE SHER- py, healthy, prosperous New wishes to all for a happy, h e a l t h y , prosperous New Year. MANjrisb all their .relatives Year. * and friends health, happiness, prosperity and peace in the THE SCHWALB FAMILY extends their greetings and New Yearr good wishes to all for a New RABBI AND MRS. BARRY L. JAY. AND BARBARA ZEE May the New Year b r i n g Year filled with health, hapAND FAMILY extend warm WEINSTEIN AND AMY exhealth, happiness, peace and piness and peace. MR. AND MRS. HY TABACHgreetings and good wishes to prosperity to all bur relatives tend warm greetings and NICK AND FAMILY extend and friends. DR. AND MRS. May the New Year b r i n g best wishes to all for a New . all for a happy, healthy, warm greetings and good health, happiness, peace and MAURICE SACHS. Year of health, happiness and *" prosperous New Year. wishes to all for a happy, prosperity to all our relatives contentment. • h e a l t h y , prosperous New MAX AND IDA SACHS AND and friends. DR. AND MRS. May the New Year b r i n g Year. FAMILY extend warm greetRUDOLPH SELO of Council MR. AND MRS. HARRY health, happiness, peace and ings and good wishes to all Bluffs. prosperity to all our relatives WEISSMAN wish all their TEMPLE ISRAEL SISTERfor a happy, healthy, prosand friends. LUCILLE AND relatives and friends health, HOOD extends warm greetTHE SENIOR ADULT CLUB perous New Year. LINDA ZELINSKY. happiness, prosperity and ings and good wishes to all OF THE JEWISH COMMUMR AND MRS. SAM SACKS peace in the New Year. for a happy, healthy, prosNITY CENTER extends its of Council Bluffs wish all perous New Year. greetings and good wishes to MAYOR AND MRS. EDWARD their relatives and friends May the New Year b r i n g . all for a New Year filled with ZORINSKY AND FAMILY health, happiness, prosperity health, happiness, peace and health, happiness and peace. MR. AND MRS. WALTER extend their greetings and and peace in the New Year. TICHAUR wish all their relaprosperity to all our relatives good wishes to all for a New tives and friends health, hap_ and friends. MR. AND MRS. Year filled with health, hap-May the New Year bring MR. AND AntS. DAVID SHUpiness, prosperity and peace LEO WEITZ of Miami Beach, KERT AND FAMILY wish piness and peace. ' ; health, happiness, peaceand in the New Year. Florida. all their relatives and friends prosperity to all my relatives a year filled with health, hapand friends. MRS. CHARLES MRS. MARY TRACHTEN- THE WISMA FAMILY extends MR. AND MRS. &YMIE ZOR,._ piness and peace. SALTZMAN. their greetings and good - BARG wishes all her relaINSKY wish all their relawishes to all for a New Year tives and friends health, haptives and friends health, hapMR. AND MRS. MORRIS SAX DR. AND MRS. MILTON SI- • piness, prosperity and peace • filled with health, happiness piness, prosperity and peace MONS, SHARI AND LAUAND RACHEL SWARTiZ in the New Year. in the New Year. - and peace. RIE extend warm greetings wish all their relatives and and good wishes to all for a friends h e a l t h , happiness, prosperity and peace in the .'• happy, healthy, prosperous, and peaceful New Year. New Year.

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Sew Year** Edition— THE JEWISH PRESS — Eort Hatbaaali S7M

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Paradox of the Indestructible Jews (Continued from page 6.) ' Do these events hold a meanIng for the Jews in the future? If all JeWs in the D i a s p o r a were to emigrate to Israel, could-they s u r v i v e forever within fixed geographic boundaries? If someday, God forbid , . . a. military calamity, were to disperse the Jews once again from their land, what would happen if there were no Diaspora to absorb the new exiles? What would happen if there were no Diaspora from which to start all over again? It is my contention that the Jews must continue to cultivate their Diaspora. If they choose to reaffirm their past, and fulfill their destiny, they must enter the third act of their history with a Jewish humanist citadel in Israel and Jewish ideological outposts in the Diaspora. Each must nurture the other, because each is dependent on the other. Not only that. It is my contention ' that the world needs both—the world needs the Jewish State of Israel and it needs the Jewish Diaspora. Judaism may now be performing an essential function /in the development of both a universal religion and a universal Diaspora for a new world citizen. With the Space Age, the national state is becoming obsolete. We can foresee the formation of new, more meaningful states, for which 'the Jewish Diaspora has already established a pattern. \a this far-fetched? Let us consider three stages in the development of man from the dawn of prehistory to the present—one past, one vanishing,

and a third emerging. In the first stage, that of preclvilization, we see man as a foodgathering hunter, following the wild game. He is a rootless man, living within no _ geographic boundaries. The earth was his home. With the dawn of civilization, man'enters his second stage, the agricultural phase, which in time; ties him to individual parcels of land. These parcels of land grew with time into villages, then into cities, then into provinces,, then into nations, and finally into empires. All these units are based on geography. With the present Space Age, we see a third stage emerging. In this new society, technological wonders create new loyalties that exceed those of national interest. Industrialization is freeing man from the soil. In a sense this has again made him rootless. Technology, hot man produces the world's food today. Instead of following, the wild game, instead of being tied to a plot of land to eke out his daily bread, man now follows the machines as they create work for him. The Common Market of Europe has taken-Italians to France and G e r m a n y . Tht world economy is taking Americans to China, Japanese to America, and vice versa. Industrialization is taking the Kalmyks to the Crimea and the Tibetans to Siberia. We are witnessing (he biggest population scramble in the history of man. These new migratory waves are setting new fluid population patterns. The

world is becoming one vast "diaspora"; for man. In fact, man himself is on his way to becoming diasporized. Jerusalem, now the spiritual homeland for diasporized Jews, could become the spiritual world capital for diasporized man. Ethical Judaism — the Judaism of the Prophets — could be the universal creed for the universal man in the third act. Arnold T o y n b e e , so much villificd by Jews because he branded them fossils, has per ceived the true function of Judaism more c l e a r l y than many Jewish historians. He stated, and I quote: The future of Judaism is to convert the world. It is an extraordinary thing that twice before in history the Jews have allowed outsiders to run .away with their religion and spread it over the world . . . Does not the real future of Jews and Judaism lie in spreading Judaism, in its authentic form, over the whole world? Is this so improbable? Doel rationalism, communism, nazism, fascism*, or racism hold greater promise for man than the ethics of Judaism? Has not the Old Testament shown itself superior to the philosophies of Plato, Hegel, or Kant? Do you feel safer with the finger of the scientist or the finger of God on the trigger of the hydrogen bomb? Is the pendulum of history perhaps right now swinging, back from empty rationalism to prophetic humanism? Behold the pagans of Africa, catapulted from their Stone Age into the twentieth century, be-

wildered by their loss of tribe and faith. Behold India's half a billion souls in search of a religion that will neither drown' them"in mythology or smother them with materialism. And behold the Christian world itself, proclaiming God is dead, yet groping for new religious values. Are the people of the world as ready to embrace ethical Judaism today as the pagans in the Roman Empire were ready to embrace Christianity in the fourth century A.D.? Can Judaism step into the breach at this crucial juncture of materialist wealth and disintegrating spirit? The rationalist twentieth century Jew, though he has abandoned the theological idea of the messiah, still has a vision of that messianic ideal—as the redemption of the Jew through the soil of Palestine. No philosophy, no logic, no science has altered this Jewish belief in a prophetic manifest destiny. But how can the rational, emancipated Jew still proclaim the chosenness of the Jewish people and maintain a messanic spirit? The Zionist intellectuals recognized, that Israel must be more than a sanctuary for Jews hops c o t e h i n g the globe, one step ahead of antiSemitism. Israel, they warned, must never be just another na-. tion among nations. Her Salvation is in becaming a universalist state, a symbol of peace, a sanctuary of the prophetic ideal. This brings up echoes of the Prophets. Two thousand. five hundred years ago the Prophets warned Israel against com-

promising its spirit. It Was'the Prophets who first insisted that there was no security for Israel except in her uniqueness. The Prophets knew that if Isr rael existed only as a political structure, she too would perish. Only by standing as a chosen messenger of God could she survive, said the Prophets. The Prophets were the first to call upon Israel to enter world history of prototype of an ethical-religious community and b an example for mankind; In world of Isaiah: For out of Zion shall go forth the Law and the world of the Lord from Jerusalem. ; So you see, the ideas I have outlined here are not farfetched after all. They did occur to men two thousand five hundred years ago. What: I have said is only a restatement in modern terminology of what the Prophets stated allegorically. After two and a half millennia, Isaiah's words still express the longing of men of all faiths, the universal hope of mankind. As long as the Jews stick to the ethics of the Torah and the ideology of the Prophets, they will remain indestructible. It is these Ideas that gave them their Indestructibility. If they forsake these ideas they will then become as destructible as any other people. When m a n k i n d embraces that ethic and that ideology, it, too, will symbolically become "Jewish." There will then be only "man," Such success cannot spoil Judaism. It can only immortalize it. This is the para d o x of The Indestructible Jews.

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Year's Edition —THE JEWISH PRESS— Bo»h Hashanah 67J4

to Know About Our Leaders - (Continued from page 26.) young leaders said it was essential to support Jewish Philanthropies in order to be a good Jew, in practice, 90 percent of the group were contributor? to Philanthropies. This corresponds closely to the 96 percent of board members who are philanthropies contributors. Community Services Both groups were asked to rate 21 services provided for the Omaha Jewish community in terms of whether they were "essential" for a positive Jewish community life in the fu-

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change the views expressed. But if the Young Leadership responses to this survey are representative of the group, it raises some important questions : Does it mean that Camp Newman, Jewish Day School, Israel Travel-Study Programs, men's and women's organizations will have no place in the future life in the Jewish community. (Items which' less than 40 percent of the young leadership group considered essential.) If one -fourth of the group does not consider the Philanthropies Campaign essential to the future of the Jewish community, how would the "essential" programs be funded? Hopefully, Ihtt Oman Young Leadership Groiip will have the same experience as similar groups in other parts of the country. The process of studying the problems often results not only in creative new solutions, but in changing attitudes as well. It would be interesting to see how the members of the Young Leadership Group would answer these questions next year at the end of their study program. FACTS ABOUT FEDERATION BOARD MEMBERS AND YOUNG LEADERSHIP GROUP MEMBERS RESPONDING TO JEWISH PRESS SURVEY . (Percentage of Itesponses) Young Federation LeadBoard ership Age Group 20-35 • 5 80 -36-55 65 20 56 and older .. 30 Synagogue Affiliation Beth El . . . . . . 44 40 10 Beth Israel... 30 '30 Temple Israel 2C 20 None Length of synagogue membership 10 years or leas 8 100 . 11 years or more . . . . . . 92 Jewish Education Hebrew School 10 None 39 40 1-5 .years 30 50 6-10 years . . . . 26 11 years or more 5 Sunday School None 43 1-5 years ..., > 39 30 .60 6-10 years . . . . 9 11 years 10 or mere . . . . . . 9 Day. School or Private Tutor 70 None 70 30 1-5 years 226-10 years . . . . 4 11 years or more 4

ture. With the exception of Hebrew School, Sunday School and Youth groups which all the young leaders considered essential, t h e current board members gave higher priorities to all the other services than did the young leaders. The Future Obviously, there is no guarantee that the members of the Young Leadership group will in fact become the "leaders of tomorrow." And even if they should, the 50 percent of the group who did not respond to the- survey could significantly

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New Tear'* Edition — THE JEWISH PEESS — Rosh Haslianah 6734

Thursday, Sept. VI, 1973

Schlomo: The Kissing, Singing Rabbi (Continued from page 42.) going around and kissing people, but I know one thing; we lost six million Jews, and I would be committing an even greater sin by allowing us to lose any more kids." One of the sad things about Establishment Rabbis, Slilomo muses, is that they don't see beyond their own congregations or beyopd t h e i r own Yeshivot. He queries whether when they talk of Klal Israel — the Congregation of Israel •— they take into account every Jewish' thief, e v e r y Jewish prostitute, every lowest underground Jew . . . "I feel responsible to reach them all." There is no aura of grandeur in the simple statement. He. bases it on a lesson learned from the holocaust. "What the holocaust taught us in the deepest sense" he says, "is that the l o w e s t Yiddele is good enough to be killed for God." •The unfortunate fact that this, lesson has not been universally absorbed adds to the magnitude of the task which he has cet himself. ' > Slow and r a r e to anger, Shlomo can only just contain himself when speaking of the poor reception which, hlppes,

pseudo-nippies, social drop-outs and drug addicts receive in many of the so-called religious circles where t h e y , c o m e to seek s o l a c e and something meaningful in their lives. "The Germans didn't kill all the Jews" he says, "but their vibrations are still there. If a Jew can turn his back even on the most low abiding' Jew . . . that's Germany. If a Yiddele in a shtreimel can reject the cry of another Yiddele who needs him . . . that's Auchshwitz. It's v e r y sad. They didn't learn anything from the holocaust. If a Yiddele was good enough for the Germans to kill him, can't he be good enough for you to love him?" There is too much preoccupation with the external and not enough with the internal, Shlomo charges. When a hippy shows his face at a Yeshiva asking for guidance, the first thing the Rosh Yeshiva tells him is to cut his hair and clean himself up. There is more regard for his hair than for his soul. The rigors of Yeshiva life, and the frequent joylessness of this existence, because love is not part of the curriculum,

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is taking its loll on Yeshiva students. Many of them, disillusioned, and on the verge of throwing away all the learning of their young lives, come in final desperation to Shlomo's door, hoping that he has an answer. Coming to him is often a traumatic experience for them. They have not been taught to regard Shlomo and his teachings in a favorable light." They have been told that the House of Love and»Prayer which he established - in San Francisco a few years ago, is a house of vice; that Shlomo is a fraud; that Ms kids are a bunch of dope addicts on an extended trip. Their heads filled with these ' malicious fabrications, t h e y are in torment as to whether to seek his guidance. Need outweighs the unnecessary caution. Shlomo spends long hours with them, persuading them to remain t r u e to the goal of Judaism, while taking another fork in the road. For his wife Neila, this first year of marriage has not been exactly easy. Privacy has been almost an unknown luxury, . and permanence, a word in the dictionary. Shlomo's c a r e e r takes him on a merry-go-round of hotels across the world. Most of the time, Neila accompanies him. For Neila, reaching out is sometimes difficult. She does not have the same temperament as Shlomo. W h e r e a s Shlomo will smile at someone who is attacking him, Neila will become exasperated, almost to the point of losing her temper. She doesn't mind being woken at 4 in the morning by one of Shlomo's problem cases. She is delighted to be in a position to help those" in need. But she cannot abide those who abuse her husband, particularly when they negate the value of his work.

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, New Tear's Edition —THE JEW'JSH PKESS —Bosh

Looking Hack on The Year That is Over By GEOFFREY WIGODER acle" emigration c o n t i n u e d Presidential election. For many The year opened under the throughout the year and an- decades, U.S. Jewry had voted shadow of the Munich tragedy. • other 3O,0O&-35,000 Jews left overwhelmingly for the DemoThe horror of that September Russian for I s r a e l . Jews cratic party but pre-election day awakened a sudden up- throughout the world have re- indications this time indicated surge of identification compar- mained on the alert and have a considerable shift towards able with that preceding the worked 'for the freest possible the Republicans. Most conSix-Dady War. Throughout the emigration of those Jews who scjpusly t h i s was connected subsequent y e a r , the most with the- • unswervingly solid spectacular developments in wish to leave. Their activities support for Israel afforded by Arab-Israel conflict involved during the past behalf of inPresident Nixon and his reterror and counter-terror in dividuals who were not allowed gime. to leave. various parts of the world. But the evidence of increased The fate of the ransom tax The most vivid expression ocJewish support for Republicans was a striking victory for Jewcurred with the dispatch of letwas also traced to deeper ter bombs to people with Jew- ish action. The U.S.S.R. de- causes — the more settled and ish names apparently selected manded that emigrants with an affluent nature of Jewish soat random from the telephone academic background should ciety, which in the course of book. This caused a passing refund the state for their edu- three generations had moved s c a r e but suddenly brought cation before being allowed to .from the position of "have Jews outside Israel "into the leave. News of the tax evoked nots" to a position where most worldwide protest. The protest front line." movement maintained that the can be classified as "haves." The other major incident that tax, in effect, amounted to a The outcome is a growing conmade a sharp impact was the ransom — an unthinkable de- servatism in Jewish attitudes, shoottng-down of the Libyan mand in modern society. The d i s c e r n i b l e throughout the plane. The strength of the im- movement was most influential Western world. mediate world reaction, even and effective in the U.S. beInterestingly, when it reached among circles usually amicably cause of the Russian need for disposed towards Israel, came an economic agreement with the'erunch of the presidential as a surprise and caused a the U.S. The Kremlin leaders vote, fewer Jews deserted the moment of perplexity among had to give in and the tax was Democrats than had been anticipated and Jews were among certain Jewish circles. shelved. the few groups which regarded1 Russian Jewry Earlier in the year, the po- majority support for the DemoOutside Israel, the main con- litical proclivities of U.S. Jewry cratic candidate — but nevercern was again with the Jews has been very much in the theless the extent of Jewish of the Soviet Union. The "mir- news — around the time of the support for the Republicans grew considerably.

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Jews In Arab Countries Few Jews are left in the Arab world but those who remain have in some countries been terribly ill-treated. The worst examples during the past year were the murder of a number of Jews in Iraq and the continuing, ill-treatment of the entire community in Syria. In Jewish-Christian relations, symbolic significance was seen in Golda Meir's visit to the Pope. A practical expression to the improvement in relations with the Roman C a t h o l i c Church was the pastoral statement issued by French bishop? which endorsed the return of the Jewish people "to its land." Miscellany Among other events in the past year, the West German general-elections smashed the Neo-Nazi groups while in the Western world, there was a surge of interest in Hitler. David Barrett of British Columbia became Canada's first Jewish provincial premier. The Oxford Dictionary was allowed to continue to remind its readers of pejorative connotations of the word "Jew.", The f i l m of "Jesus Christ Superstar" was held by U.S. Jewish organizations to convey anti-Semitic stereotypes.

Tliursd»y, Sept. ft, 1973

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Ye»rV Edition—-THE' JEWISH PRESS — Bosh ' Hasiianah 8734

The Centrality of Israel By LOUIS A. PINCUS Editor's note: Louis A. Pincus submitted this article to the JTA two days before hfs death. The chairman of the Jewish Agency Executive died In Jerusalem on July 25 at the age of 61. At the time of his death he also served as chairman of the World Zionist Organization and was the newly elected chairman of the Conference of Jewish Organizations. • • « The question of questions that is exercising our generation, and causing so much anguished debate, is this: how do we ensure Jewish cohesion at this juncture in Jewish history? It can also be formulated otherwise: how do we ensure the continuity of one Jewish people from now on? In short: Israel-diaspora relations. 1 We also hear from s o m e quarters that the present-day diaspora is comparable with Babylon of old. I do not think there is.any comparison, even though there may be g r e a t scholars and mentors living Jn diaspora. The present diaspora will not give us another Babylonian Talmud. I would like to try.and define the role of Israel in the life of the Jewish people. Israel was founded in order that the Jewish people may have a chance of survival. The State is but a means to that end. There «an be no Jewish survival Vfithout; Israel. Let us see what is actually happening in Jewry. There is a wave of love and affection going out from the diaspora towards Israel. We are now six years away from the Six-Day War. Disenchantments have inevitably set in. Some Jews are disappointed by the policies of the Israeli government. But this does not affect the instinctive love and affection felt for Israel by an overwhelming majority of diaspora Jews. Israel is part of the consciousness of diaspora Jews, both as a group and as individuals. This attitude to Israel lends diaspora Jews a now di-

mension to their Jewishness and a deeper identification with the Jewish people as a whole. Young Jews who visit Israel give voice to this new dimension to their Jewishness in various ways. Even if they go ' back to their Western habitats, which most of them do, they are never the same again. '• It Is also quite evident that no Jew can be indifferent to Israel as he might be to other countries in the world. Some Jews are deeply annoyed with Israel over what she is doing on occasion. But this is different from not caring, or from being mildly irritated by the doings of other states. Israel has given diaspora Jews a' new option. We are getting an increasing number of new olim who come to Israel and say: "I cannot accept the way of life in America any longer. I am .not "a Zionist, nevertheless, I am going to settle in Israel." And there is a large number of such Jews in the diaspora who are not coming to Israel but who krtow that the option is open to them. 'At the same time, Jewish life in the diaspora is being eroded relentlessly. Intermarriage lias assumed large proportions. Then there is the cultural assimilation of diaspora jews. In America it is almost complete. In a secular society, religion, the force that has preserved Jews for two thousand years, Is waning. This Is a gloomy picture but , not a hopeless one. It Is not hopeless because of the existence of Israel. r T h i s diagnosis is common ground. We can, therefore, ejigage in planning together, and the artificial questions of seniority in partnership, autonomy, encroachment upon each other, disappear; become irrelevant and meaningless. The, centrality of Israel is not a concept that needs to be ideologically accepted by all Jews. Maybe in the past it had to be Ideologically accepted, but today it's not necessary. Today it is a reality in contemporary Jewish life. This

centrality has many aspects. Israel is the only spot on the face of the earth that has saved over a million-and-a-half Jews who reached its shores after the Holocaust. What o t h e r country would have taken In the homeless and destitute European Jews? And t h e r e were also the Jews from the Arab lands. The Jews in most Arab countries lived lives of misery and dejection; they cried out to be rescued and rehabilitated. Above all, Israel has given an answer to the Jewish yearning to be like the rest of the nations. Affluence and freedom were afforded Jews elsewhere from time to time. But the Jew longed for self-expression as a nation. And the longing for Zion never faded. Finally, whether you like it or not, Israel is considered by the rest of the world as the mouthpiece of the Whole of Jewry. Israel is the guardian and spokesman of all Jews in distress. Israel is ready to accept this role in Jewish life. At the same time, it would be a travesty of the truth to say that Israel is lopking upon diaspora Jews as "common fodder for aliya." It was Ben-Gurldn, the greatest advocate of aliya and the centrality of Israel In Jewish life, who said: "Any weakening of American Jewry, any disruption of its communal life, any lowering of, its sense of security, any diminution of its status Is a blow to Jews everywhere and to Israel in particular." The enlarged Jewish Agency Is proof both of the centrality of Israel in Jewish life and the importance Israel attaches to the diaspora. We have asked Jews outside the Zionist orbit to come and have a say in the Jewish Agency, thereby acknowledging their importance to us. By accepting our invitation, they have in turn acknowledged t h e centrality of Israel.

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New Y W i Edition —THE JEWISH PRESS— tto«li nwliault BTS4

Tlilirsday, S*1>t. S7. 1973

What Jews Think and What They Do t. ;«. t;

The opinions of Omahans about the atti, tudes, beliefs and practices used in describing "a good Jew" were recorded in the Jewish Press Atttitude Study. Similar information was accumulated about the practices through which Omaha Jews actually demonstrate aspects of their Jewishness. The tabulated results of each of these quesf ° n s a r e Presented providing the responses by 0*6 adults in comparison with the responses of the young people. They offer opportunities for interesting analysis and conjecture. All figures are In percentages.

Happy pp N New Year! 5319 North 30th

Best Wishes to All Our Friends for a Very

i."

Below is a list of attitudes, beliefs and practices that are oftcu used in describing a good Jew. Please check each item Indicating your opinion as to Its importance in being a good Jew.

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Accept being a Jew and not trying to hide it. Support Israel. Support humanitarian causes. Belong to a synagogue. Attend weekly synagogue services. Lead an ethical and moral life. Attend services on High Holidays. Know the fundamentals of Judaism: Religious practices, history, culture. Gain respect of Christian neighbors. Believe in God. Promote general civic improvement. Contribute to Jewish • Philanthropies. Observe the dietary laws. Work for equality for all minority groups. Take an active role in Jewish activities. Marry within tlio Jewish faith.

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Below are several Items whtch have to do with your being Jewish. Please check (he column which most closely describe! your actions and/or beliefs for each item:

Happy, Healthy New Year MANNY GOLDBERG MARSHALL BERNSTEIN MARSHALL FORBES CHARLES SUSMAN »

YOUTH

ALL ADULTS

ALL ADULTS No Sotnetlmes 1 - / 19 30 - « / 10

Yes 80 60

I enjoy Jewish foods. I fast on Yom Kippur.. Most of my friends are Jewish. 78 I am willing to admit I am Jewish. 100 -1 believe Jewish people throughout the world share a common bond. 04 I have a Jewish 94 Prayerbook in our home. I do not work on Rosh Hashana. 71 I believe Jewish family life is upKfue. ,74 We observe the dietary laws in our home. 20 We recite Ktddush on Friday night in our home. 43 34 I do not work on the Sabbath. I discourage intcr-dating ' . between Jews and non-Jews. 65 , • I, attend religious services ' weekly. 26 80 I do not work on Yom Kippur. I contribute to Jewish • Philanthropies. 08 Our family attends at least one Seder at Passover. 06 00 I believe in God. We light candles on Friday in our home. 59 I attend High Holiday services. 96 We have ceremonial objects in our home. (Example, a Hanukah meonorah) 09 98 I feel Jewish. / I take an active part in at least,one Jewish organization. 74 We havo a'Hebrew Bible in our home. 85 I am opposed to inter-marriage. 72 Our family lights candles on Hanukah. 90 I identify strongly with Israel. 69 I believe Judaism has • something unique to offer the world. 90 I have attended adult Jewish education classes. 49 I want my grandchildren io be Jewish. 69 We havo Jewish books in our home. 94 i

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