Jewish Life February 1948

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VoL XV, No. 3 February, 1948

Adcr 1, 5708

Saul Bernstein, Leo S. Hilsenrad, Editors Rabbi Benjamin Morgenstern, Samuel Nirenstein, Editorial Associates Sol Nodel, Art Director C O N T E NT S

.... 1

EDITORIALS THE STORY OF PURIM.

M o ses Jung

4

PORTRAIT OF MAR (A Story).

.Libby M. Klaperman 11 MOSES HAYYIM LÜZZATTO_____ ____...___ »».».».»___...................JMeyer W axman 16 HAPOEL HAMIZRAÇHI PIONEERS DEFEND KFAR ETZION . ( ? i a u r e s ) ™ _ » » 24 THE RELIGIOUS YISHUV AND THE JEWISH STATE; ^^„.........„.....^ ..^.L Ôiiîévy Levin 25 SHEMIRAS SHABBOS (Poem) A. A. Davidson 29 THE "TRADITIONAL" PRAYER BOOK THAT VIOLATES TRADITION Morris Max 30 ON BEING A TORAH-TRUE JEW. M endel! Lewittes 37 VVHAT SHALL I TELL MY TEACHER?.»______ _ » . X . _ ^ » . , ___ ...Barnett Hirsch 42 DENVER'S HEBREW EDUCATIONAL ALLIANCE. .M enachem Zev 48 LETTERS TO THE EDITOR

53 AMERICAN JEWISH FOUNDATIONS (Book Review)... . .......Hyman B. Grinstein 57 THE MASSACHUSETTS COUNCIL OF THE U.OJ.C.A. __ - 5 8

FOR OUR YOUTH

... — ---------- ».Edited b y Chayah Bath-Ami 60

Treasury of Hebrew Words

.60

Come to the Point ...........—

.60

Esther—-A Child of Destiny ____ ...61 The W ó r d ______ »________ ______ „S2 .62

KÄSHRUTH DIRECTORY ..

78

EXCERPTS SELECTED AND TRANSLATED BY NATHAN DRAZIN

Permission to reprint material from JEW ISH LIFE granted -upon w ritten request.

JEWISH LIFE (successor to the ‘‘Orthodox Union*') is published bi-monthly except August. Subscription $1.25 one year; $2.25 — 2 years; $3.00 — 3 years. Published by the Union of Orthodox Jewish Congregations of America, 30p Broadway, New York 7, N. Y. Officers: Samuel Nirenstein, President; Rabbi Herbert S. Goldstein, William Weiss, Honorary Presidents; Benjamin Koenigsberg, Leon Gellman, William B. Herlands, Samuel Meilitz, M. Morton Rubenstein, Vice-Presidents; Joseph Schlang, Secretary; S. Bendheim, Treasurer; Leo S. Hilsenrad, Executive Director.

Shehecheyonu ■pHE decision by the United Na­ tions to permit establishment of a Jewish state in partitioned Pales­ tine is, in its essence, one of those acts of Divide Providence which seem to transcend the ordinary course of natural law. Despite all the prob­ lems; which partitioh entails, this great decision evoked an emotion in Jewish hearts which modern lan­ guage is inadequate to express. By a common impulse, the appropriate utterance rose from all hearts: "Blessed are Thou, O Lord our G-d, who hast kept us in life, and hast preserved us, and has enabled us to reach this season.”

Each of us, sensing in the re-birth of the Jewish Commonwealth a cos­ mic event, feels impelled to define his own relationship towards it.

The murk of contemporary life is pierced by a grand vision, a vista, not of dreams but of historic fact, a vista of scores of generations of dauntless spirits, swept by storm af­ ter storm and driven by current after current and now, bloodied but un­ broken, guided by an Almighty Will onto the shores of Homeland. Surely, even the most machine-blunted mind must perceive here a Purpose be­ yond any human ego, a Purpose to which he himself belongs, February, 1948

Israel has endured. Alone and with­ out material power, amidst the rise and fall of empires and civilizations, we have endured and lived; we still live. In that noble Jewish, concept, Z’chuth Ovoth, the Merit of the Fathers, we can recognize the means fo Jewish endurance. Truly, by the merit of our Fathers have we lived to see this day. Now, however, we must determine whether our off­ spring in turn will inherit this Z’chuth. Are we willing and fit to transmit to coming generations that which our forbears preserved for us ?

J^ET us not be misled into assum­ ing that the new Jewish state will automatically answer that question for us. True, the revival of Eretz Is­ rael satisfies an imperative need of the Jewish spirit. True also, that the establishment of the Jewish state, in a world in which political boundar­ ies are constantly narrowing and so­ cial patterns are taking on uncompro­ mising unity, provides a necessary pre-requisite to political and spiritu­ al survival. But for the Jew, beyond all peoples, the State is but the means to an end—never the end in itself.

The aim for which Israel was cre­ ated is the raising of mankind to unity with the Shechinah. If we will 1

that the Jewish state form an instru­ ment to this purpose then our gen­ eration shall have proven worthy of its trust.

Great as are the demands properly required of all of us by the political and economic needs of the new Jew­ ish state, its most essential demand is not to be defined in those terms.

The inexhorable requirement is that each one of us redeem himself from spiritual Goluth. Those privileged to be re-born in Eretz Israel can, and surely will, provide the impetus; we in America-—the center of popula­ tion of world Jewry—must and with G-d’s help shall gather the flow of •Torah going forth from Zion and build with it new hearts and new lives.

It Is Being Done T H E upbuilding of Jewish life in the United States, a task of broad proportions, operates through nu­ merous channels, ranging from the redemption of individual personali­ ties to the integration of national organizations. Those who are con­ vinced that American Jewry is in a state of chronic decay naturally re­ fuse to recognize in seemingly in­ cidental developments signs of fun­ damental progress; more optimistic spirits, however, interpret these same developments as aspects of a pro­ gressive and constructive trend. We may note a few examples in point.

On November 25th, 1947, repre­ sentatives of the leading» orthodox congregations of Massachusetts estab­ lished their first state-wide organiza­ tion of traditional synagogues. This, the Massachusetts Council of the Union of Orthodox Jewish Congre2

gations of America, was not founded in a spirit of momentary enthusiasm but as a result of conferences and studies which took place over an ex­ tended period. The aim of the new body is fundamental: viewing Massa­ chusetts orthodox Jewry as basically one group, it undertakes to enable this group to function as one com­ munity, both in regard to the gui­ dance of congregational life and the promotion of a positive Jewish mode of life among the individuals within the community. We. view with satis­ faction the workmanlike process by which the Massachusetts Council has been, instituted and its promising program of activities, which are out­ lined elsewhere in this issue. T q this newest affiliate of the Union of Or­ thodox Jewish Congregations and to its founders and officers we offer our warmest greeting ^nd our confident predictions of its success.

71 NOTHER practical enterprise of great merit, recently instituted in the same area, is the Young Israel Kosher Restaurant of Boston. This was instituted to eliminate a defici­ ency which Boston’s Jewish Com­ munity, up to that time, shared with far too many others in the United States—the lack of a single good and genuinely Kosher restaurant. Set up by the Young Israel groups of Boston as a public service, great effort was expended to make the restaurant so attractive in decor and atmosphere, and to serve such ex­ cellent and tasteful viands, as would enable it to rank among the city’s finest establishments, while neverthe­ less maintaining a scale of prices within the means of all. Established J ewish LIFE

but a few months, the Young Israel Restaurant has already earned na­ tion-wide prestige. Enthusiasts, both regular patrons in Boston and, visi­ tors from other cities, are often heard to declare that the attractions of the establishment provide a guar­ antee of its success even apart from the service it performs for the com­ munity. Yet we do not hesitate to point out that the Young Israel Res­ taurant is performing a vital service, involving very substantial operat­ ing costs, and to urge, in order that it may flourish and inspire the es­ tablishment of like restaurants throughout the country, that it be given the full patronage of every­ one within its reach.

to convince local business establish­ ments to close on the Sabbath and now these efforts were directed at the new bank. How pleasant it is to report that this institution instant­ ly and gracefully deferred to this request, making it a fixed policy from its inception to close on the Jewish Sabbath. The results have been beneficial to all concerned.

An even more striking case is that of the Barton’s chain of confection­ ary shops in New York City. With stores situated not in Jewish residen­ tial neighborhoods but in the most central—and costly—locations in the metropolis, it was indeed a daring venture to undertake to scrupulously observe the Jewish Sabbath in respect to hours of business. But the pro­ ■pWO other enterprises, which, prietors are people who have all the though commercial and not com­ courage of Jewish convictions. munal, aptly supplement the forego­ In the face of what many supposedly ing, are outstanding examples of a "hard-headed” business men claimed growing number of business institu­ was a hopeless handicap, they in­ tions which have deliberately chosen sisted, on giving religious principal to honor the Jewish Sabbath. In De­ preference over business claims, troit, some time ago, the American stuck to their guns—and achieved Savings & Loan Association prepared one of the most remarkable successes to open % a branch in a section largely in retail business history. populated by Jews, many of whom These are a few, out of numerous are observant. Under the leadership such eventualities upon which we of Rabbi M. J. Wohlgelernter, a might suitably comment. Disparate member of the U. O . J. C. A. and minor as they may seem in char­ Executive Committee and President acter, to those who can see beyond of the Yeshivath Beth Yehudah, the surface they are complementary located in that vicinity, various evidence of that healthier growth groups in the neighborhood had which is emerging in American Jew­ banded together in a successful effort ry.

—S. B. Capable public speakers wanted to address Friday evening forums in New York State and vicinity. Attorneys and other professional men, interested in the advancement of Torah Judaism, can perform an important service for smaller communities. Liberal honoria. Reply by mail to: Box 30, Orthodox Union, 305 Broadway, New York 7, N.Y.

February, 1948

3

The Story of

PURIM Retold in the Light of Modem Research

By MOSES JUNG Part I * peering through the mists of twenty-three centuries we see the Persian King Xerxes,* 'best known for his unsuccessful wars against the Greeks, at his table in the banqueting hall of the j Royal Castle in Shushan, the Capital of Ancient Persia. At his right sit the Seven Princes of Persia and Media, at his left the Princes, Gen­ erals of the Royal Army of Persia and Media.

This is an assembly that is be­ ing held in the third year of the King's reign, in the year 482 B.C.E. The Greek wars of his prede­ cessors had been costly. The people were discontented. Taxes were mounting. But the King's will was the supreme power of the land.

The King was regarded as the son of Mithras, the sun-god, and woe unto him who would'defy the ororders of His majesty. What matterDr. Jung, whose published ' works include *.‘The Source Book of Jewish History and Literature,’’ is Professor of the Living Re­ ligions of Mankind in Columbia University’s Department of Philosophy.

4

ed it if Persian mothers and fathers valued the lives of their children more$ than the King's foolish .am­ bitions ? What mattered it if defeat mounted on defeat, if the country was exhausted? There sat the Lords of the land, making further plans for a really invincible expe­ dition to conquer the Hellenes. They took council for one hundred and eighty days. But Xerxes was not one who could concentrate for so long a time on affairs of state.

Business was largely mixed with pleasure. For one hundred and eighty days the King's bounty was showered on his guests while he showed them the riches of his glor­ ious kingdom and the honor of his excellent majesty. When the one hundred and eighty days were ful­ filled there was a sumptuous seven* For centuries historians have attempted to identify Ahasvérus of thé Bible with some Persian King of flesh and. hlood. His name was unknown to Persian Chronology, it was’ a mystery to the Greek translators of the; Bible, the authors of the Septuagint. It is, due to the comparatively recent deciphering of certain cuneiform inscriptions that we know “ Xerxes” to have been a corrupted Greek transcription of the name that is writ­ ten in the Bible ‘‘Ahasvérus.’’

J ewish LIFE

day banquet and there was wine in vessels of gold and “drinking was according to the law.”

On the seventh day of the ban­ quet the King felt in a particularly gay mood and commanded the seyen Chamberlains that ministered to him to bring the Queen Vashti be­ fore him, the Crown Royal on her head, to show the people and the princes her beauty. For she was fair to look upon.

4Now the King’s legitimate Queen, the mother of the Crown Prince, was a Queen of the first order. Herself of royal Persian blood, she was to be treated with due respect even by Xerxes. But, as historical research shows, there were Queens of the second and third order. Those belonging to the second order were daughters of high officials and princes on whom the King’s bounty had conferred the title Queen and who were per­ mitted to wear royal crowns on their heads. The most numerous Queens belonged to the third order, and these hT fact were only welltreated Slaves of the Royal Harem.

Their number was kept at a certain limit by frequent gatherings of comely damsels to the Royal Castle.

It happened that Vashti, who was a Queen of the second order, was a lady of no mean purpose. She flatly declined to leave her boudoir and the Chamberlains had to re­ turn discomfited to the royal weak­ ling (“the body without a head”, as classical writers called him.), in trembling expectation of being made victims of royal fury.

They announced the Queen’s de­ cision and the storm broke loose.

February, 1948

His Majesty raged. The noble Chamberlains were in grave dan­ ger—but the “Seven wise men” came to their rescue.

With great aplomb, they repre­ sented to /Xerxes that Vashti’s re­ fusal, when it became known, would have a devastating effect on domes­ tic peace throughout Persia, so that all husbands, Princes and common­ ers alike would suffer. Should this deed of Vashti’s become known, they pleaded, other women would henceforth treat their husbands with contempt, following the fash­ ion set by beautiful Vashti. Hence, these worthies continued, the King should issue a royal decree depos­ ing Vashti, confiscate her estate and give it to some one more worthy.

1 And so it was that Vashti was de­ posed by a Royal decree which was affixed to every government build­ ing throughout Persia.

Part II ■Phe events which follow took ¿lace three years later. Anci­ ent historic records are full of de­ tails of the unfortunate outcome of the war of 479 from which Xer­ xes returned to Shushan, a dis­ illusioned man. This defeat seems to have killed his imperialistic am­ bitions. The remaining years of his life he spent on petty family or harem affairs.

A concise account of his reign was contained in the Annals of the Kings of Persia. But .these books were destroyed by the soldiers of Alexander the Great. At present there are no records available about the fourteen years of his 5

reign after the disastrous Greek cile Persian subjects who permit­ war, no records except those re­ ted him to rule over their bodies markably illuminating flashes of in­ and souls. formation contained in the Book of One day Hagai’s officers knocked Esther. at the door and inquired after Es­ No more the self-reliant boister­ ther. . . The King’s warrant could ous Xerxes who had the waves of not be disregarded. And so Morde­ the Hellespont whipped with iron cai, cautioning Esther not to reveal chains because they wrecked the her origin, had to comply.

Esther’s natural loveliness was rafts on which his soldiers tried to reach the European shore. . . no of that rare kind which defied the more shop window Imperialism* . . experts of the royal beauty parlors. but the picture of a man whom She required none of their ointr misfortune has sobered. . . Vashti, ments and yet found favor with all the strong beautiful Vashti, he had that saw her. The King found her never forgotten. But no trace of more beautiful than Vashti so that 'her remained. Maybe the seyen he set a royal crown upon her head wise men had treated her as a reb­ and made her Queen in place of el, and rebels were not permitted to Vashti. live in Pefsia. • Part III Fearful of their King’s fretful temper, the seven wise men deter­ jpive years later, in the twelfth mined to distract the King’s at­ year of Xerxes reign, Haman, tention from his immediate con­ the son of Hammadatha, was ad­ cerns by arranging another official vanced in rank and his seat was gathering-in of pretty damsels. set above all the Princes that were Hegai, the King’s Chamberlain and with the King. And all the King’s Administrative Director of the har­ - servants that were in the King’s em, with his hosts of assistants, gate bowed down and prostrated canvassed every house in Persia themselves before Haman. But for likely candidates for the rank of Mordecai, who may be presumed to third degree Queen. have now had some contact with No doubt many parents were Palace circles, bowed not down nor highly flattered by the idea of the prostrated himself before him. dignity that might be bestowed up­ It is a well known historical fact on their daughter. But there were that foreign ambassadors at the others of the type of Mordecai and Persian Court were not required Esther. Both belonged to a noble to make obeisance to Persian dig­ Jewish family which traced its des­ nitaries. But Mordecai was a Per­ cent to the exiles carried away sian subject who openly defied the from Palestine by Nebuchadnezzar, Prime Minister. And Mordecai was a century before the Purim story a Jew. happened. They had no respect for Could punishment of Mordecai the King’s primitive religion and alone compensate for his galling in­ looked with amazement at the do- subservience? No, brooded the inJ ewish LIFE 6

furiated potentate, better destroy his entire people, the whole intran­ sigeant race, with him.

One day Haman. discussed with the King the internal conditions, of the Empire. The numerous wild tribes who lived at the outskirts of the Empire were unsubdued ; ev­ en the King could not pass through some districts without paying a tribute to the native tribes. Haman took advantage of the King’s fear for the security of his domain. He told him of a certain people—he craftily omitted to mention its name—which was scattered abroad and dispersed among the peoples in all the provinces of the Kingdom, whose laws were different from those of every people, who did not keep the King’s laws and whose continued existence was a menace to the security of the Empire. Ha­ man offered to destroy them and in addition to pay a huge sum into the King’s treasury. The King was impressed with the zeal of his Min­ ister, and giving him his own sig­ net ring in token of authority, granted him permission to “do with the people as it seemeth good to thee.”

Fortunately, Haman- would not undertake anything of importànce without first consulting the horo­ scope ; for he was a pious Persian.

The horoscope played him a nasty trick; it postponed the execution of the plan for eleven months.

At any rate, the King’s order could be published without delay.

This, Haman proceeded to do. He made use of what was paradoxically known as the “sécret publication” of the edict. Every state official,, February, 1948

satrap and Pasha was made ac­ quainted with the contents of the official scrolls, which were written in the name of King Ahasvérus and sealed with the King’s ring, “to utterly destroy all Jews, both young and old, little children and women, in one day, even upon the thirteenth- 4day of the twelfth month which is the month Adar, and to take the spoil of them for a prey.” The people at large received only the intimation “to hold them­ selves ready for a certain day.”

Naturally, such a cryptic message caused uneasy feeling in the capi­ tal of Shushan, as the Book of Esther puts it, “And the city of Shushan was perplexed.”

Mordecai very soon obtained in­ formation about the contents of the edict and he sent word to all Jew­ ish communities throughout Persia.

He also communicated to Esther the fateful news, imploring her to go in unto the King to makè sup­ plication unto him for her people.

Esther at first refused to, see the King. Persian Court etiquette was very strict. The King could not be visited, except at his own bidding.

A breach of this rule meant cer­ tain death. But Mordecai grew in­ dignant; “Think not with thysèïf that thou shalt escape in the King’s house, more than all the Jews. For if thou altogether holdest thy peace at this time, then will relief and de­ liverance arise to the Jews from another placé. . . and who knoweth whether thou art not come to royal rank for such a time as this?”

Then Esther sent the following answer to Mordecai : Go gather to­ gether all the Jews that áre pre7

sent in Shushan and fast ye- for me. . . . I also and my maidens will fast. .; . . and so will I go unto the King which is not according to the law. . . . and if I perish, I perish.” r P a rtlY T h e King is sitting on his throne in the inner court of. the Royal Palace. Nobody may enter this holy of holies except on pefialty of death, unless the King in his grace hold out his scepter. Then Esther appears. Pale and trembling, she advances. . . Will the next minute bring death?.. . . But Esther found favours in the King’s sight and he held out the golden scepter.

And when Esther, in response to the King’s query, asked for the favor of the royal presence at a banquet' which she had prepared for him, and, in addition, for his permission to have . Haman there too, her wish was readily granted. * One is conscious of the master hand which wrote the “Megillah” : Outside, Mordecai in deadly fear of what might happen and the Jew­ ish communities of Persia on the brink of an abyss; in the Royal Palace the King’s Jewish consort feasting with the King and his Grand' Vizier at a specially pre­ pared banquet.

And more puzzling still, the re­ quest which Esther made at the banquet. . . She asked the King and Haman to come to another banquet which she would prepare for them the following day.

Haman returned home, puffed up with pride at the unusual honour that was bestowed upon him, and yet he ra'ged: “All this availeth me 8

nothing so long as I see Mordecai the Jew sitting at the King’s gate.” .

Then his wife and his friends told him: “Let a gallows be made and in the morning speak to the King that Mordecai may be hanged thereon.”

And the thing pleased Haman and he caused the gallows to be made. ^ ■^hat night* the King could not sleep. His Majesty, restless, per­ haps seeing forebodings of a revo­ lutionary conspiracy in the favor shown Haman by Esther, ordered that the Royal Annals be brought from the .Library and read *to him.

And it so happened that he read the story of how Mordecai on a certain occasion had discovered a conspira­ cy against the life of the King. The King became interested. . . . “What honor and dignity hath been done to Mordecai for this?”

The answer came : “Nothing hath been done for him.’’

The King had just p u t the ques­ tion when Haman was announced.

He apparently was also suffering from insomnia. . . His plans for vengeance against Mordecai were complete ; and the King must now be inveighed into support. He en­ tered the King’s room.

“What shall be done unto the man whom the King delighteth to honor?’’ the* King asked him.

Now Haman said in his heart. ’’Whom would the King delight to honor besides myself?” And Ha­ man said, “For the man whom the.

King delighteth to honor, let Royal apparel be brought which the King J ewish LIFE

used to wear and the horse which the King rideth upon. . . and let the apparel and horse be delivered to the hand of the King’s most no­ ble Prince that they may array therewith the man whom the King delighteth to honor and the Prince may proclaim him: 1'Thus shall it be done to the man whom the King delighteth to Then the King said to Haman, "Make haste. Take the apparel and the horse as thou hast said and do so to Mordecai the Jew who sitteth at the King’s gate.”

For Haman things seemed sud­ denly to come to a dead stop. All his ambitious plans were shattered, his deadliest enemy was appointed Lord High Dignitary and he, him­ self, Haman, the proud Agagite, must act as his humble valet!

Then took Haman the apparel and the horse and arrayed Morde­ cai and caused him to ride through the streets of the City and pro­ claimed before him : “Thus shall it be done to the man whom the King delighteth to honour.”

Traditional legend tells us that the news of Hainan’s degradation spread like wild-fire through the Jewish Community of Shushan and that, as he passed through the streets, boys and girls greeted Ha­ man with ironic shouts. . . .

From his wife Haman received but the doubtful consolation: “If Mordecai before whom thou hast be­ gun to fall be of the seed of the Jews, thou shalt not prevail against him, but shalt surely fall before him.”

There followed Esther’s second banquet and the King again said: February, 1948

“Whatever thy petition, queen Es­ ther, it shall be granted thee; and whatever thy request, even to the half of the kingom, it shall be per­ formed.”

Then Esther answered and said : “If I have found favour in thy sight, 0 King, and if it please the King, let my life be given at my pe­ tition and my people at my request ; for we are sold, I and my people, to be utterly destroyed.”

Then spoke the King Ahasvérus and said unto Esther the queen: “Who is he, and where is he, that durst presume in his heart to do so?”

And Esther said : “An adversary and an enemy, even this wicked Haman.” Then Haman was terri­ fied before the King and the Queen.

And the King arose in his wrath and strode into the Palace garden.

Haman remained to make request Jp riiis life to Esther the Queen.

When the King returned, he mis­ understood Hainan’s movements, and scornfully exclaimed: “Is the Queen not safe in my own house?”

9

The words went out of the King's mouth and they covered Hainan's face, as one •marked for death.

He was hanged the next day on the gallows that he had prepared for Mordecai. “Then was the King's wrath assuaged.''

P art V A gain Queen Esther spoke before the King and besought him with tears to put away the mis­ chief of Hainan, the Agagite, and his device that he had wrought against the Jews.

The King shook his head. A royal decree, an emanation from the SunGod could not be revoked. It bore the name and seal of the King and was inviolate.

But the sting could be taken out of it by issuing a counter-de­ cree. Xerxes gave Mordecai, who was now Lord Privy Seal, the right to issue any edict which he saw fit in the name of His Majesty. The new edict was dispatched by mes­ sengers, riding on swift steeds. It proclaimed “that the King had granted the Jews that were in every city to gather themselves together and to stand for their life and to destroy all those that would assault them.''

Not all Persians were impressed by the King's decree. And the Jews, in many instances, were forced to fight and to kill their attackers. But “on the spoil they

10

laid not their hands/' And when the Jews had rid themselves of their enemies they rested and made the fourteenth day of Adar into a “day of feasting and gladness."

But the Jews of Shushan, the capi­ tal, rested on the fifteenth day.

“And Mordecai wrote these things and sent letters unto all the Jews that were in all the provinces of the King to enjoin them that they should keep the fourteenth day of the month of Adar and the fif­ teenth day of the same, yearly, the days when the Jews had rest from their enemies and the month which was turned into them from sorrow to gladness and from mourning in­ to a good day; that they should make them days of feasting and gladness and of sending portions one to another and gifts to the poor."

“And the Jews took upon them to do as they had begun and as Mordecai had written unto them."

Here the story proper ends.

The details of the life of Morde­ cai and of his career were no doubt written in the Annals of the Kings of Media and Persia, which, as history tells us, were lost in the burning of the palace by the sol­ diers of Alexander, about a cent­ ury and a half later. No further information about the life of Mor­ decai and Esther is available.

But it may be assumed that no other Haman disturbed the peace of the Jews in Persia.

J ewish LIFE

• Evocative story of an idealist who followed through.

PORTRAIT of

Mar

By LIBBY M. KLAPERMAN T7ATHER warmed his hands ask, how are you, where are you around his glass of tea. “Child­ eating these days. But when he ren,” he announced momentously, speaks, not a single word can you “I have a new teacher for you. A understand. You can plead with teacher who will teach you how to him till you’re blue in the face— speak Hebrew, but more than that, he speaks Hebrew. I always say, he will fire you with love and pas­ one’s got to live with man as well sion for your people, your religion, as with Q-d. But Ruttenberg? Ha! your language.”

He walks in the clouds.”

My mother, standing at the sink, Hymie was disappointed. “But made a loud noise. “A new teach­ if he doesn’t speak English, how er!” she snorted, “A new mesh/w- will he teach us ?” gener would be more correct.”

“He sounds like a fluke to me,” I My brother Hymie was intrigued. aided and abetted.

“Is it Mr. Ruttenberg? Is it that “Ruttenberg is no fluke,” my skinny guy? Is it, Pa? Is it?” father flared, “he’s an idealist. He’s “Hymie,” my father said delib­ a man who had dedicated his whole erately, and the excitement in his life to the Jewish people. And as voice stirred us. “Mr. Ruttenberg to how he will teach you, don’t wor­ it is,” ry, Hymie. Just leave that to Rut­ My mother scoured a pot vehe­ tenberg!” £ mently. “Five dollars a week,” she “An idealist!” my mother depre­ grumbled, “For what? For a crazy cated, “everything’s an idealist! In man who refuses to speak anything his shtiebel,” she always used the but Hebrew. You meet him on the third person whenever she address­ street. Yoij’re only human, so you ed my father, “in his shtiebel, there The author is the wife of Rabbi KlapermaO are only idealists. Feigenbaum sits of Charleston, S. C. . . Mother of two chil and gossips all day in his butcher dren, she is active in numerous Jewish causes.

February^ 1948 11

shop while his. poor wife plucks the chickens—so she’s a nag, and he’s an idealist!”

“Who’s talking about Feigenbaum?” my father interrupted, “Feigenbaum is Feigenbaum and Ruttenberg is Ruttenberg. Mr. Ruttenberg, you should know, Maryam, is a person whose whole life is one ideal—to see the day when all Jews will speak the language of our Holy Torah. And besides, there’s nothing to discuss. The matter is all ar­ ranged. I already told him to be here tomorrow at four o'clock.” £ .1

TH A T night Hymie and I talked ^ only about Ruttenberg. Hymie decided to take a stand in favor; naturally I followed suit. Actually, I could hardly wait to meet him.

Besides the intoxicating feeling that the thought of learning some­ thing new always provoked, there was the added attraction of meet­ ing an idealist’.

Accordingly, the next day I rush­ ed home from school, and prepared myself for the idealist by scrubbing my face, combing my hair, and even polishing my shoes. Hymie came iri soon after me, and together we sat down at the dining room table, armed with sharpened pencils, a stack of paper and an elementary Hebrew language book.

My mother, our excitement in­ fectious, changed her dress and put a clean cloth on the kitchen table. We were all impatient, anx­ ious to meet the idealist’.

Promptly at four, Ruttenberg made his appearance. He was a tall, thin man wearing a hat too big and a suit to small* and lugging a 12

packed briefcase. He gave no signs of noticing my mother, but shook hands first with Hymie and then with me. Hymie pumped his hand vigorously ; I was too frightened to do anything but touch his moist fingers.

My mother sat down with us, .ready for the critic’s role.

“Shalom Aleichem,” Ruttenberg said to us in a loud voice.

This much Hebrew we too knew.

“Aleichem Shalom,” we answered simultaneously.

“Moreh,” Ruttenberg said, point­ ing to himself, and then, “Talmidim,” pointing to us.

Hymie and I, fascinated, watched as he kept repeating the two words pointing alternately to himself and to us.

“What’s a ‘moreh’?” Hymie ask­ ed courageously.

“Moreh,” Ruttenberg, gleeful be­ cause of the repeated word, pointed again to himself.

“He’s a moreh,” Hymie explained to me as if Ruttenberg were deaf or out of the room. “That’S what he’s trying to say.”

“Moreh, moreh,” our teacher re­ peated over and over again. »His childish eagerness that we under­ stand him in turn made us sym­ pathetic and anxious to get the correct answer. My mother en­ couraged us as we called out our guesses.

“Man!” “Jew!” Finally, out of his briefcase, Rut­ tenberg chose a picture of a man with a pointer standing at a black­ board. “Moreh” he said once again.

Jewish LIFE

“Teacher! Teacher!” I shouted out triumphantly.

Ruttenberg hugged my hand impassionedly. His joy knew no bounds. As we Watched him write the word, in our notebook, an in­ ner excitement surged through us.

Marvelous vistas, new horizons showed themselves in the strange Hebrew letters before us. My moth­ er, moved by an intangible, undefinable quality in our new teach­ er—perhaps his trust, perhaps his sincerity .— disappeared into the kitchen. Our first lesson was like a wonderful dream. In voluble He­ brew, Ruttenberg somehow was able us stumbling through broken sen­ to make us fe e l, a yearning for tences, was a disbeliever. “Go on!” our past, an overwhelming desire she'd say, “As if you know what to translate the past into the fu­ you're saying!” Nevertheless we ture, to make of our Jewish heri­ knew she was secretly delighted. tage something vibrant, living, She had actually begun to accept meaningful. It was at this lesson Mar as a human being. Moreover, too that we began to call our new he had enchanted her too so that teacher the Hebrew equiva­ she would sit in our lessons, his lent of Mister. ardor and fire casting the same spell over her. pROM that day on, Mar became And now Mar was really one of an integral part of our lives. us. Toothsome snacks awaited us He was the chief topic of con­ each day—huge pieces of apple versation. We invented fantastic pie, hot potato kugel, blintzes stuf­ stories explaining his bachelorhood, fed with cheese and. raisins. At his oneness of purpose in speaking these late afternoon refreshments, no language but Hebrew, his eccen­ Mar, the guest of honor, would re­ tricities of dress and manner. The gale us with stirring Hebrew reci­ more we knew him, the more my­ tations, ancient melodies that sterious and exotic did he seem. We brought tears to my mother's eyes, watched him go through complica­ or gay snatches of more modern ted pantomimes to clarify sentences. tunes.

The teacher stands on the chair; Occasionally, Mar stayed for sup­ the teacher falls asleep; the teacher per. sings—-we were -enthralled, enrap­ “He's gonna sit near me," Hymie tured. would vie.

We were showing amazing pro­ “I'll choose you, I'll choose you,” gress. My mother, when she heard I'd refuse to give up.

February, 1948 13

We’d put out fingers ‘choosing’ for the honor to sit near Mar. Of course, Hymie always won. Long­ ingly, I’d sit across from them watching Mar, his eyes luminous, his face scintillating, as he narrated snatches of our historical saga.

Tales of heroism and martyrdom, struggle after struggle unfolded themselves in grandiose pageant be­ fore our eyes. We learned more at these delightful suppers than in any amount of lessons. 0 .wonderful, wonderful Mar. We loved him, we worshipped him. * ' • I /"NNE cold, snowy day we hurried ^ home from school — eager to feel the magic that was Mar. The biting, icy wind rushed us on— and we burst into the house, our noses red, our faces raw.

“Is he here yet, Ma?” Hymie shouted from the hall where we were taking off our rubbers.

“Come in, come in,” Mar’s voice, strangely elated, came back to us.

Mar and my mother were sitting in the kitchen, mother with red eyes, Mar with an excited flush on his long, thin face.

“What’s the matter?” I asked, frightened, “Is somebody sick 'or something?”

“Sick?” my mother ejaculated, “Poo on the heads of my enemies.

G-d forbid! Yet sick we need some­ body;” “No, no. Nobody’s sick,” Mar laughed, hugging Hymie and me close, “Oh“ my little darlings—my fondest hope has been realized.”

His fondest hope. Our minds raced. What was Mar’s fondest hope?

14

“Yes, yes,” my mother dabbed at her eyes, “He’s going. Going away.”

“Going?!” Hymie stood dumb­ founded “Away? Away from us?” I quav­ ered.

Mar took a large envelope out from his inner coat pocket. “Here it is,” his eyes burned,” Every­ thing’s in order. And I’m off to Eretz Yisrael.”

For one stunned moment we stood there, refusing to believe.

“What do you wanna go for?”

I sobbed out, “Why don’t you stay here? Why do you have to be so different?”

“Different?” Mar asked, “Differ­ ent?”

“Why can’t you be like every­ body else? What do you have to go rushing off to Palestine for?”

“But I cannot be like everybody else,” Mar answered gently, “There are many things that have become part of my everyday living. . . the Torah. . : the Hebrew language. . .

It’s the very air I breathe.

“And I cannot keep the things I believe in the way other people keep them. . . I cannot have them second to 'all- other things. My ideals are all embracing. They are with me every minute, every second. I must live by them. Maybe in the Eretz, there I will find it easier.”

“But it is very hard to live by ideals,” I said with childish in­ sight, “Stay with us.”

Mar’s eyes looked sad, as if he almost wished he could.

• That night we had a gala cele­ bration. Neighbors came and went.

J ewish LIFE

They envied Mar, they said. They wished they could go too. Ah, Mar was a lucky man, they said as they smacked their lips at the schnapps and lekach.

From my corner I watched them all. I knew they were lying.

How their tongues prattled. They

could go if they wanted to. But they didn’t. They didn’t want to live by their principles, their ideals.

In the blackness of that moment, in my great sense of loss, I swore to myself that I would be like Mar. I would live by my ideals.

AUTHORSHIP OF THE BOOK OF ESTHER The authorship of Esther is unknown. There are variant view s on the subject even in Jewish, tradition# the Talmud ascribing it to the men of the Great A ssem bly (Baba Bathra 15a)# and Rashi and others# on the b a sis of: 20 and 32# to Mordecai himself. (Actually there is no contradiction b e­ tw een Rashi and the Talmud# b ecau se Mordecai is consid­ ered one of the men of the Great Assem bly.—N.D.) All that can be asserted on this subject is that# most likely# the au ­ thor w a s a Persian Jew. He displays a most intimate and accurate know ledge of the Persian court; so much so that the Book of Esther is recognized to b e a valuable source of information# filling m any g a p s in the accounts of classical historians.

—S. Goldman (England)

February, 1948

15

• Poet# Mystic# Philosopher—he linked the M edieval and the Modem.

J\ K jL u zza tto

By MEYER WAXMAN TUfOSES Hayyim Luzzatto, the two hundredth anniversary of whose death is being commemor­ ated this year, can be character­ ized as an intellectual and spiritual Janus whose heads face two worlds, the Medieval and the Modern. As one steeped in mystic lore, whose soul was saturated with the teach­ ings of the Kabbalah, and to whom in his visions angels and souls of departed saints revealed divine se­ crets and presaged the speedy com­ ing of the Messiah, he belongs to the Middle Ages, the time when credulity was rampant «BcT sym­ bols and visions were not disting­ uished from fact and reality. As poet and dramatist who speaks glowingly of beauty, of love as a noble human passion, and whose eye not only catches the multifari­ ous charms of nature but also pene­ trates into its secrets, he displays the spirit of modernity in which men and nature play an important role. Yet he is not only Kabbalist Dr. Waxman, author of the monumental and vastly popular ‘‘History o f Jewish Lit­ erature” and of “ A Handbook of Judaism’’ and other works, is the head of the Depart­ ment of Jewish Philosophy and Religious Thought at the Hebrew Theological College, Chicago.

•1 6

and poet, but ethicist, Talmudic scholar, logician, and philosopher.

Diverse as these characteristics are, they seem to dwell in the soul of Luzzatto in a certain loose har­ mony. In fact, he seemed to be unconscious of any opposition be­ tween them. With the hand that he wrote his numerous Kabbalistic wolks he also wrote his Derech Tevunoth, expounding in a logical manner the proper methodology of the Talmud; his Sefer ha-Higoyyon, a compendium of logic; his Leshon Limmudim, a treatise on rhetoric; and finally his dramas and poems.

The unity of such a diversity of qualities in a single soul can only be partly explained by the fundamental tone of Luzzatto’s character. Of him we can verily say that he was G-d intoxicated.

He saw in all forms of human ac­ tivity, as well as I n the numerous ramifications of nature, the clear manifestations of the infinite will of G-d. Hence all this diverse phe­ nomena constituted to him in real­ ity a unity, permeated with the di­ vine and covered with a halo of sanctity. In fact, there is nothing J ewish LIFE

secular in the works of Luzzatto, not even in his exquisite love po­ ems, and his dramas are secular only in form but not in spirit.

LIFE

TyrOSES Hayyim Luzzatto, the ■ ' son of Jacob Vita, was born in the year 1707 in the city of Padua.

He received, . as was customary among the leading Jewish families in Italy, a thorough Jewish and Secular education. Introduced in early youth both to mysticism and to poetry, at the age of fifteen, captivated by the esoteric teach­ ings, he established at his home a place of study, where a circle of select students of the Kabbalah gathered to probe both the theo­ retical and the practical phases of this lore, His first literary endeav­ ors, however, were made in the field of poetry. At the age of sixteen he wrote a fine elegy upon tjie death of his teacher, Isaac Hayyim Cohen Cantarini. In the following year he composed his Leshon Limr%udim, a compendium of rhetoric to which he appended as an illustra­ tion of his theories on the nature of poetry and the drama, expound­ ed in the third part of the work, his Biblical drama, Maasei Shimshon (The Deeds of Samson). This was followed by his psalter of one hundred and fifty psalms written in imitation of the Davidic Psalms, and by /the allegorical drama, Migdal Oz (The Mighty Tower), which forms the crown of his poetic ac­ tivity during the period which closes in the year 1727, the twenti­ eth year of his life..

February, 1948

Henceforth he became entirely engulfed by the study of Kabbalah.

In the course of a few years he produced an entire library of Kabbalistic works, the jnost important of which are his Zohar Tinyanah (Second Zohar) which consists of a number of discourses, arranged according to the books of the Chumosh, in the style and manner of the Zohar ; a treatise on the prin­ ciples of the Kabbalah entitled Kof, Lomed, Cheth, Pithchei Chochmah (188 Portals of Wisdom) ; and Choker u-Mekubol (Philosopher and Kabbalist), a defense of the Kabbalah in the form of a debate between a philosopher and a mys­ tic. n SPIRING to higher attainments, ■“ ■he strove to bring nearer the Redemption by means of incanta­ tions and intense study of the mys­ terious formulas and practices pre­ scribed by practical Kabbalah. It is doubtful whether he really con­ sidered himself the Messiah or his forerunner, a charge made by his contemporary opponents and repeat­ ed by later historians. C1) But it is certain that he began to ascribe to his teachings undue importance, for he believed that they were imparted to him by a mysterious voice from on high. (2) This *belief proved his undoing, for one of his disciples communicated the secret to some of his friends and ultimately Moses Hagis, a zealous fighter against all (1) Joseph Almanzi, in his extensive_ biography of Luzzatto published m Kerem Nemed, Vol. I ll, P. 126. . .

(2) Statement of Luzzatto himself in his letter to Emanuel Koldo dated 18th of Adar, 5690, published by Almanzi.

17

mystic vagaries, became aware of victim to a plague which broke out it. In his zeal to forestall the pos­ in the Holy Land in 1747, and thus sible rise of a new Messianic, move­ ended his tragic but full life at ment, the latter induced the the age of forty.

Rabbis of Venice to prohibit Luzzatto from teaching and writing HIS VIEW OF THE WORLD on Kabbalah. At first the young JT is a difficult task to offer some mystic submitted to the decree of the Rabbis of Venice and signed * conception of Luzzatto’s view of a pledge not to use any Kabbalistic the world and life. A follower of formulas, nor to compose books on •the Lurianic Kabbalah, a phase of this subject, and to submit to his Jewish mysticism made very com­ teacher Bassan any other works he plicated by its use of numerous might write. For a time he kept symbols and formulas, his devious­ his pledge, turning more to the ly expressed views cannot be un­ composition of poetry, and having derstood without a full exposition married, he devoted himself also to of the entire system, which is be­ commerce. However, after a few yond the limit of this essay. We years he renewed his Kabbalistic will therefore limit ourselves *to activity and the ensuing strife re­ the fundamental conceptions of Lu­ sulted in the issuance of a ban, in zzatto on the world, its origin and the fall of 1736, against Luzzatto’s nature, the problem of evil, and the writings. Mortified by this action, role of man.

Luzzatto left- Italy to go to Amster­ Immersed though Luzzatto was dam, but on his way, while stopping in the Lurianic Kabbalah, he at­ at Frankfort-on-the-Main, he met tempted to leaven its promises with with new opposition from Rabbi a philosophic rationale. As is well Jacob Cohen, who forced him un­ known, the basic problems which der the threat of a ban to sign a the Kabbalah comes to Solve is of new pledge. He finally settled in a two-fold nature—first, how did Amsterdam where he spent a num­ the material world originate from ber of years in peace and literary the Absolute Spiritual G-d, and sec­ activity. There he composed his sec­ ond, how does this Infinite Spirit ond allegorical drama, LaYeshorim extend His Providence to this Tekillah (Praise to the Righteous) , world? The principal solution to his ethical treatment, Messilath the two-phased problem is the pos­ YeshoHm, and several other works, iting of the existence of the Ten which deal with a curriculum of Sefiroth (divine manifestations) study, with the Agada, and with which in their ramified activity the dogmas of Judaism. He finally are a kind of media between G-d decided in the year 1743 to go to and the world, both in the process Palestine, the land he had longed of the origin of the world and in for throughout his life, and settled that of its preservation and provi­ in Safed, the home of mysticism. dence. (3) The Kabbalah, how­ After a few years, however, he fell ever, never made clear whether 18 J ewish LIFE

• these Sefiroth emanate directly from the Deity or are created things, but instead turned off in devious and complicated ways and freighted them with gross symbols bordering upon anthropomorphism.

Luzzatto accepted this ballast in its entirety, yet asserts that the aim of the Kabbalah is to enunciate the absolute unity and simplicity of the Deity, and in fact, repeatedly insists on the impossibility of knowing G-d’s essence; He is the En Sof, the Absolute Infinite. The Sefiroth are, according to him, to be understood as qualities of the Divine Will, which maintain the ex^ istence and order of all phenomena.

T H E reason for creation, says Lu­ zzatto, is the goodness of G-d— a reason advanced by many philos­ ophers before him, namely, it is the very nature of the good to do good, and*no goodness can be bestowed when there is no one to receive it, hence the creation of beings able to receive goodness—man. Since G-d’s goodness is complete, He wanted the recipients to earn that goodness and not receive it as a gift. Consequently, man was created deficient and he must work for his perfection—which is complete understanding of the unity of G-d.

This deficiency in the nature of man affords an entrance for evil in the world, for since man has to strive to understand the unity of G-d in its fullness, he cannot at­ tain it unless he perceives defici­ ency in the world. As to the ques­ ts) For a comprehensive though succinct

account of the character and function of the Sefiroth see M. Waxman, A H istory of Jew­ ish Literature, Vol. II, 2nd ed., p. 362 ff.

February, 1948

tion, how can deficiencies and evil come from a good and perfect G-d, the answer is that at times G-d limits Himself in His relation with the world and man, or, as it is ex­ pressed in the Biblical metaphor, “while hiding his face.”

However, evil is only a means for good, for Q-d also gave man in His goodness the means to over­ come the evil and strive to perfect­ ion—namely, the Torah and the Mitzvoth. And when man will at­ tain that perfection in Messianic times, evil will disappear and G-d will reveal Himself in full unity and guide the world in fullness of influence. It is for the sake of man that the world was created and it his conduct which determines the state of the world. From this fol­ lows also the special role of Israel in thé world, for it is upon Israel's 19

conduct that the destiny of the world in its march to the goal— the Messianic day—depends.

The purpose of the Goluth, the Exile, according to Luzzatto, is to raise the spiritual status of man which was lowered after the sin of Adam. This purpose is accomplish­ ed *by the efforts .made by the Jews to persist in their devotion to the Torah in spite of adversity.

The Goluth thus serves as a means for ushering in the /new .status of the world in Messianic days when evil will be abolished.

Luzza.tto follows, on the whole, the Jewish mystical view that the soul endeavors to purify the physi­ cal nature of man, the seat of evil> and raise it to a higher status. . Through the observance of the Torah and Mizvoth, not only is the body raised but the soul itself, and according to ’the degree of its rise will be its reward. However, if during life the soul did not attain the proper status, it is* incarnated again in another body and begins its-rise anew. At times, the soul joins another soul temporarily, and either it helps, the other to attain perfection if-it is itself in a higher state, or it is itself improved by the deeds of the other. Such are, in brief, the principal views of Luz­ zatto on world and man and in their relation to each other.

■PHIS point of view lies, also at the basis of his ethical view ex­ pounded in the treatise, •Mesilath Yeshorim (The Path of the Right­ eous) ¿ a work which gained wide popularity. The arrangement of the work is based on a statement by the 20

Tanna, Pinchas ben Yair, given both in the Mishnah and the Tosefta, enumerating various virtues which constitute ethical and pious conduct. The first of these virtues he defines as carefulness in avoid­ ing evil practices, and the second as promptness in performing the affirmative precepts. These virtues lead ultimately to cleanliness of soul when man is without any taint of sin and reaches the pinnacle of piety, which he defines as a state of holiness when man is constantly in the presence of G-d and is in­ toxicated by his love for Him. The asceticism which Luzzatto advo­ cates is not of an extreme type. He does not advise fasting or weeping and long prayers. He stresses the love of G-d in which he discerns several elements—complete observ-* ance of His precepts, joy in wor­ shipping Him, and zeal for His hon­ or. Every improper action onr the part of an individual Jew diminish­ es both the honor of G-d and of Is­ rael. Emphasis is laid upon social virtues, the basis of which is hum­ bleness.

The ethic of Luzzatto is exalted and embracive, but has little of modernity in it, for it is permeated with a rigorous spirit and an other —wordly outlook. As a result, it lacks the proper appreciation of the value of man which we meet in other ethical works of a modern trend.

LUZZATTO AS POET AND DRAMATIST

K S a mystic Luzzatto contributed ■l i t t l e that was new, for he only acted as commentator and expoundJ ewish LIFE

er of the theories of Isaac Luria. In Luzzatto was well versed in the poetry, however, he -is a real path­ Italian literature of the day and he finder and opens up a new period in imbibed its spirit to the degree Hebrew letters and indirectly in that he often involuntarily imitated Jewish life. While we may find, its outstanding works. Yet even as pointed out above, certain these unconscious imitations are strands of emotion and feeling stamped with his own spirit. which unite the two expressions of Though Luzzatto'was master both his soul, yet the world of poetry, of lyric and dramatic poetry, his especially the one reflected in his fame rests primarily on his three dramas is essentially different in dramas, Maasei Shimshon, Migdol character from the world of his Ozy and La-Yeshorim Tehillah. mystic and ethical writings. In the latter, man and nature sink into insignificance, overwhelmed by the J^UZZATO, as "stated, opens the modern period of Hebrew liter­ unseen other worlds which engulfs them both, while in the former, ature. Modernity, then, is his pri­ both come into their own, and in mary contribution to that litera­ this consists his greatest contribu­ ture. He finds poetry embedded in tion. He was the first to reveal to every day life, even in ordinary a people which, for a period of acts and deeds. The poet has only more than a half a millennium, to penetrate into these acts, see since the Spanish Golden Age, con­ them in all the details, supply the centrated upon law and mysticism, invisible links, and there appears the beauty of G-d’s world as re­ not only a poem but a dramatic flected in nature and man, and he poem. This was the smarting point taught that this beauty should not which he first propounded as a be disregarded but should be ad­ young man of eighteen in his Rhet­ mired and become a factor in hu­ oric and illustrated by composing man life. He sang of pure human the drama, M uam Shimshon. This, love and raised it to the status of based on the Biblical story of Sam­ a noble emotion exalting the soul son, throws a poetic halo around to a higher state of life. It is thé leading acts in the life of Sam­ true that Luzzatto intended that son and other characters and en­ his dramas serve as a vehicle for dows them with completeness and spiritual ideals, and in fact, there unity. is a strain of allegory freighted Modern also are his conceptions with pietistic and mystic ideas run­ of love and nature, , To Luzzatto ning through, |hem. Yet, whatever love as an emotion, as a force in the intentions were, the dramas, as human life is the main interest. He they lie before us, are permeated devotes poem after poem to the with an intensely modern human description of its might and power, spirit, and in addition are dis-. to; its naturalness and universality. tinguished by excellence of work­ This adoration of love as an émo­ manship. tion reaches its height in the monFebruary, 1948

21

ologue of Eri the Magician, in the fourth scene of the frst act of his drama, Migdol Oz. This monologue can be called a veritable ode to love in its noblest form. It extols its power in human life and des­ cribes its contradictory effects. On the one hand, love as the mortal enemy of strife uproots hatred and jealously and supplants them with kindness. Without it men would be like wolves attacking each other.

Love brings joy and sorrow, and like fire, it is essential to life, but man must keep it within bounds.

In all the poems which have love as their subjects there is no trace of the erotic, for the love of Luz­ zatto,, while it is essentially human, saturates the soul and fills it with bliss. It arouses an urge in the lover to unite with the beloved, but the union is not merely bodily but also spiritual, for as one of his characters says: “The Lover is a soul to the body of the beloved, and what is more, there is in the hearts of both only one soul.” Such a note was undoubtedly new in Jewish life and literature in the first half of the 18th century. , Entirely modern is his view and conception of nature. He is power­ ful in his description of natural phenomena, but his special forte is the desire for the peacefulness and quietude of a life of nature.

Time and again Luzzatto extols the simple and peaceful life of the shepherd and contrasts it with the' tumultuous, noisy life of the city dwellers. He introduces an entirely novel note in the description of na­ ture which is distinguished by a scientific penetratiqn into the very 22

essence of natural phenomena. This note is manifested to us in its full power in the monologue of Mechkor, one of his characters in the drama, La-Yeshorim Tehillah, in which there is unrolled before US a magnificent picture of the life of plants, their constitution, and their development from the tender upshoot to the gorgeous many-hued flowers. This charming description is permeated with a deep religious note aiming to emphasize the won­ drous work of G-d manifested in the complex structure of plants.

In fact, the religious note runs like a scarlet thread throughout the dramas and is echoed in number­ less monologues and dialogues.

Luzzatto’s . dramas also manifest a penetrating insight into human life, both of the individual and of the group. He advises us to look deeper into it and thus be freed from much of the pessimism with which the wrong order of events affects us. Man is dominated by sense impressions, but these of­ ten do not reflect reality, and by analogy he points to the changed shape of objects when seen under water. It is when we view the world through reason that life may ap­ pear to us in its clear and more realistic aspect.

Small wonder then that the new view of life, nature, and man in­ jected by Luzzatto into Jewish lit­ erature, leavened by a sense of pi-, ety and reverence of G-d, exerted wide influence and inspired many followers to give expression, though in different ways, to some of the views outlined by him.

J ewish LIFE

Q F equal importance is .his mod­ and introduced a syllabic meter. ernity of form. The few dra­ Later, however, he returned to the mas written by Luzzatto’s prede­ traditional meter, but in spite of cessors were dramas only in name, its cumbersomeness he is not fet­ while his can compare favorably tered ^by it. His style is Biblical, - with the dramatic productions of but his use of it is'so dextrous that the European literature of the he expresses in it various feelings time. It is true that he was influ­ and nuances of thought in a man­ enced by the Italian literature, yet ner and charm unknown before. he succeeded in assimilating that On the whole, he uses verse libre, influence to a great degree and im­ but at the end of a monologue he bued the devices he borrowed with often employs a few rhymed coup­ a Hebrew spirit which almost ob­ lets which frequently also contain literates their origin. He often a summary of the thought of the even improves upon the borrowed entire lengthy passage. material and purifies it of its Luzzatto also distinguished him­ crossness. This is especially evi­ self as a lyrical poet in numerous dent in the role of the abstract characters, such as love, or wedding songs written on the oc­ strength, or deceit. True, he en­ casion of a number of weddings dows them with external features of his friends, in many elegies on borrowed from classic literature, the death of fámous men of his such as presenting love in the form time, and in a large number of re­ of Cupid; but their speech, however,- ligious poems. Of his collection of is not only Hebrew in language but one hundred and fifty psalms only also in spirit. His mastery in -He­ seven have survived. braizing the borrowed devices Centuries passed and many reaches ifs height in the introduc­ changes entered Jewish life and tion of the echo which responds to along with them values as well as the plaints or joyous expressions of the place of men of genius in his­ the hero or heroine in various mon­ tory changed. Luzzatto as a Kabologues, a device well known in balist will remain of interest to Italian dramas. The single words the few who delve in mysticism, of the echo fit in harmoniously but as an ethicist, dramatist, and with the Hebrew lines and add lyric poet, in whose works the pur­ beauty and charm to the majestic est spirit of Judaism and the nob­ verses. lest aspirations of hupianity meet, In his earliest drama, Maasei his memory wilj be cherished by all Shimshon, Luzzatto freed himself Jews who share in common the from the heavy meter used by the heritage of our religion and cul­ poets of the Spanish Golden Age, ture.

February, 1948

23

Hapoel Hamizrachi Pioneers Defend Kfar Etzion

"AND I SAW THEE WELTERING IN THY BLOOD AND I SAID UNTO THEE, IN THY BLOOD LIVE/' (Ezekiel 16:6).

Graves ol five of the settlers# am bushed on their w ay to the settlement on Thurs­ day# December 11th at the Kfar Et­ zion cemetery.

"DANGER—MINES". W ell-laid m ine­ fields played an important role in the crushing defeat inflicted upon Arab forces which attacked the settlem ents of the Etzion Bloc on Wednesday# Jan­ uary 14. The battle w a s the b iggest in Eretz Israel# in which the Jews were involved# since the days of Bar Cochba.

"WE MADE A PRAYER UNTO G-D AND SET A WATCH AGAINST THEM NIGHT AND DAY." (Nehemiah 4# 9.)

Morning prayer behind the barricaded entrances of the invested Kfar Etzion.

"UPON THY WALLS I HAVE APPOINT­ ED WATCHMEN." (Isaiah 62# 6.) A d e­ fence post in Kfar Etzion# at the search­ light one of the chaveroth. The w om en­ folk played a vital part in the Kfar Etzion battle.

Pictures courtesy Keren Kayeneth Photo

24

J ewish LIFE

% • Will religious unity be achieved in the n ew Judea? Our Palestine cor­ respondent g iv es an informed ap ­ praisal.

THE RELIGIOUS YISHUV

' W mS d ititi no, i ¿3sà

By 1. H ALEVY LEVIN Jerusalem:

on untold occasions by the policy and action of certain non-religious ■^^TTHIN the context of the gen- Zionist elements, it was no more ¥ eral rejoicing at the decision than expected that it should wel­ of the United Nations to establish come the momentous decision, for a Jewish State, albeit in a trun­ all the fact that it is Religious cated Eretz Israel—dimmed it is Zionists who feel most keenly the true by the tragic developments of excision of the Holy City from the the past week — religious leaders body of the Jewish State. But it and organizations in the Yishuv are was deeply gratifying to read in doing some very serious thinking. the proclamation of the Agudath If public declarations are of any Israel that “call upon every Jew consequence it would appear that to unite with us in order that we this supremely significant turning may insure that both the constitu­ point in Jewish history has suc­ tion and regime of the Jewish State ceeded—where fifty years of con­ be constructed under the authority centrated Zionist effort have failed of the Torah and This, —in stimulating a reversal of that read without casuistry, can only wrong-headed and unrealistic pol­ be understood as implying a readi­ icy of isolationism which certain ness to cooperate in all spheres of dissident orthodox groups have life in the State, and to oppose if maintained. Of the Mizrachi and need be by normal democratic meth­ Hapoel Hamizrachi who have ods any course of action disap­ throughout consistently | preached proved of. Similar indications of a and practiced the overriding signi* change of heart may be remarked ficance of mitzvoth yishuv haaretz, in the declaration of its workers* despite the pain and chagrin caused affiliate, the Poale Agudath Israel, which, while it has evinced a more A prominent Palestinian writer and jour­ nalist. I. Halevy Levin is associated with the cooperative spirit than the parent Religious Department of the Jewish Agency organization, has nevertheless, desand with the Torah V ’Avodah movement.

February, 1948 25

Yishuv Celebrates U.N. Decision with Parades and Horas pite the full measure of support accorded it by Jewish national bo­ dies in land-settlement, housing, labour, immigration, social welfare, etc., perversely refused to consider the morality of a course of accept­ ing benefits without a parallel ful­ fillment of duties. In more specific terms it too has publicly called upon every religious Jew, who takes his place in the struggle for imposing a life of Torah upon the Yishuv and, in particular, the religious pi­ oneers, to unite and act as one man for the reconstitution of the Jew­ ish State based upon the Torah, in­ spired by the ideals of justice and morality.

It is now being asked by all those who have followed the course of re­ lations between the various religi­ ous organizations in the Yishuv in the past quarter of a century, what hinders closer cooperation— and even complete amalgamation— at the appropriate levels? Both wings of the Àgudath Israel have now expressed their willingness to work together with non-religious groups—the principle score upon which they differed from the Mizrachi and Hapoel Hamizrachi. In26

deed, ever since the Poale Agudah have taken a more active part in the practical aspects of Zionism it has exhibited a readiness for more intimate and harmonious relations with the Hapoel Hamizrachi. Upon at least one occasion such a reso­ lution was taken and ratified by the competent institutions—though afterwards vetoed by the Agudah leaders. It is highly instructive that some days prior to the U.N. decision, a conference of Poale Ag­ udah members of municipal and lo­ cal councils resolved to open dis­ cussions with Hapoel Hamizrachi with a view to creating a united front in municipal affairs M a sphere of increasing importance in the political life of the Yishuv.

JT is too often and too readily ac* cepted that the religious element in the Yishuv constitutes no more than a minority. The composition of our representative institutions do, indeed, appear to provide proof of the fact. No relevant statistics are available and on an issue with such far-reaching implications no objective and reliable estimate is possible. It is, however, probable J ewish LIFE

Jewish Settlement Police on Guard at a Negev Outpost that the number of those who wish to see the Yishuv run on truly tra­ ditional lines constitutes in fact a majority. There are many valid reasons which fully explain why the influence of the orthodox Yish­ uv is comparatively small. The first of these, though not necessarily the most important, is* the lack of uni­ ty and sense of organization. The more conservative elements among religious Jewry are averse to all forms of democratic organization.

They are indifferent to their fran­ chise and certainly not interested in securing it by the payment of a minimum tax. Furthermore the women’s suffrage accepted by those religious bodies cooperating in our national institutions—by the Mizrachi, at first under duress, today apparently more willingly;

by Hapoel Hamizrachi with its mild socialist character, as a matter of course—is still foreign to most re­ ligious Jews. The Oriental commun-* ities, who, though largely ortho­ dox in observance, are entirely unFebruary, 1948

schooled in democratic usage, re­ gard the Histadruth—the General Federation of Labour—as the uni­ versal provider of employment and social services and are easily in­ duced to support it, even though concurrently their educational and spiritual needs are provided by the Mizrachi. Finally, specific social and political programs not infre­ quently override religious beliefs.

The view that religion and poli­ tics are incompatible, a concept borrowed from the Gentiles—to re­ fute which, overwhelming evidence can be brought from traditional sources—is still current, enabling non-religious partips to woo ortho­ dox voters. It is a fact that the Revisionist Party has many religi­ ous supporters who, after being in­ veigled by specious promises, do not seem to be conscious of how roughshod their susceptibilities are overridden. The General Zionists, too, because of their more out­ spoken middle-class policy, win many votes from the Mizrachi 27

while even the Histadruth has its accorded so little consideration in Oved Hadati Organization, an in­ the pàst. Our spiritual leaders have significant body today, never like­ been far too modest and chary of ly to attain more than negligible pronouncing their views in matters of controversy. The course adopted proportions.

In parenthesis, for a more com­ by such outstanding fathers of Re­ prehensive understanding of this ligious Zionism as Rabbi Samuel problem of the democratic organ­ Mohilever and Rabbi Mordecai Eliization of the Religious Yishuv, it ashberg in deciding religious ques­ must be noted that for the past tions arising out of the new circum­ year there has been apparent a stances of the resettlement of Eretz steady and definite process of co­ Israel (the latter, for instance, pro­ alescence of smaller groups. The re­ nounced against the observance of union of the General Zionist A and Sh’mitta, which he regarded as in­ B groups as well as of the New Zi­ operative after the destruction of onist Organization and the Jewish the Sanctuary), has not been fol­ State Party, after the return of the lowed by any of their heirs. A former to the official Zionist fold, sole and brilliant exception to this must be classified under this cate­ trend was the late Rabbi Kook, gory. There has been the merger whose decisions on issues such as between the Unity of Labour Party the right to strike or to protect (a splinter-group of the Palestine property on the Sabbath are clas­ Labour Party) and the Left Poale sic. It must be placed on record Zion which is now about to be ex­ that religious political organiza­ tended to include the Hashomer tions have been accorded scant sup­ Hazair. Quite obviously the estab­ port by spiritual leaders in their lishment of a Jewish State which struggle for a more truly Jewish will obliterate many former differ­ life under modern conditions. Not ences will accelerate this process. It infrequently they have had to seek is therefore doubly incumbent upon their own solution—admitting their religious organizations to evolve incompetence and inadequate au­ some modus for cooperation and ev­ thority, as in the case of the re­ en eventual amalgamation if in ligious Kibbutzim, in the faith that their state of disunity they do not in their sincere desire to preserve wish to be reduced to insignifi­ and maintain the precepts of Juda­ ism they would be accorded Divine cance. guidance.

The calls for a less equivocal TT is only natural that more at_ tention should of late have attitude on the part of. our Rabbis been paid from the platform and now being voiced with increasing in the press to social and political urgency and insistence can no long­ problems in the light of Jewish tra­ er go unanswered. Rule of thumb dition. It is extremely regrettable methods, always undesirable in this that so vital an aspect of our nat­ sphere, bear within them a germ of ional regeneration should have been anarchy despite ‘ the constructive J ewish LIFE 28

intention. A supreme religious body —a modern Sanhedrin — must be established, authorized to reinter­ pret our traditional precepts in the light of changed conditions.

It is significant that this desire for the Jewish State to be infused with the lofty social and political principles of the ancient Judean Commonwealth is not restricted to religious circles. A small though influential group, headed by Mr. Eliezer Liebenstein, ideologist of the Palestine Labour Party, warm­ ly supports such a course. Indeed Mr. Llebenstein’s introduction to an anthology of literature through­ out the ages expressing political and social principles reads like a

treatise on the Torah V’Avodah State advocated by the Religious Labour Movement.

The reconstruction of the Jewish Commonwealth offers an unprece­ dented opportunity to Religious Jewry but carries with it an im­ mense responsibility. Too often in the past has it confined itself to denouncing the sins committed will­ ingly and unwittingly by others.

Rabbinical authority can be re­ stored, traditional jurisprudence can be made a major influence, the Jewish policy can be guided by our own and not foreign political wis­ dom, if orthodox Jewry will know how to act with energy and under­ standing.,

SHEMIRAS SHABBOS

By A. A. Davidson They do not on the Sabbath ride.

Nor arch their necks in wilful pride; But humbly, fitly, do they talk Of one who did on Sinai walk.

And hearken w ell unto the Law W hose ringing summons down he bore From that most holy mount.

"If on this D ay thou dost restrain And from all vanities refrain.

Nor speak of them, then, b y My grace.

Thou thy very foot shall place On Earth's high summits, and, indeed.

On Jacob's heritage shall feed.

By My most holy Word."

February, 1948

29

The

Zraditional

prayer book

THAT V IO L A T E S T R A D IT IO N

By MORRIS MAX ^■HE opening sentence of the Foreword to the new Prayer Book published, by the Rabbinical Assembly and the United Syna­ gogue of America reads: “This Sabbath and Festival Prayer Book is presented with the hope that it will serve the needs of all who are striving to perpetuate traditional Judaism in a modern spirit.” Dr. Robert Gordis, Chairman of the Joint Prayer Book Commission, responsible for its publication, states in his foreword that the three fundamental principles which guided the Commission in their work were: (1) Continuity with tradition; (2) Relevance to the modern age; and (3) Intellectual integrity.

A careful examination of the book, however, reveals that the ed­ itors have broken with many a tra­ dition incorporated in the genuine­ ly traditional Siddur. Their tamp­ ering with the text of the Siddur, which has been called “The noblest Rabbi Max, formerly the spiritual leader of the Manhattan Beach Jewish Center, is now Executive Vice-President of the Rabbinical Council of America.

30

liturgy the annals of faith can show,” displays a flagrant disre­ gard of their own professed prin­ ciples. The few notes printed in the back of the book to justify the changes they have made sound un­ convincing to anyone familiar with the sources of the Torah and Jew­ ish tradition.

For the benefit of those observ­ ant and traditional Jews who might be misled by the opening sentence of the Foreword quoted above, we shall discuss some of the changes, omissions and inconsis­ tencies which the editors have in­ troduced in this Conservative Pray­ er Book. They appear in the He­ brew text as well as in the English translation.

In the morning service there ap­ pear fifteen blessings which have their origin in the Talmud. The traditional version of three of them is: “Blessed Art Thou, 0 Lord our G-d, King of the Universe (1) who did not make me a heathen, (2). who did not make me a slave, (3) who did not make me a woman.”

The Conservative Prayer Book J ewish LIFE

changes the text to read (1) who hast made me in Thine image, (2) who hast made me free, (3) who hast made me an Israelite.

In a two-page note on this sub­ ject, (page 381), Dr. Israel H. Levinthal makes the explanation that the preliminary blessings, which appear in the traditional Sidur, are “part of the benedictions which the Jew offers in gratitude for the gift of the Torah and for the opportunities to perform its precepts. This fact explains why the Jew felt impelled to bless G-d for not having made him a heathen, a slave or a woman. For these rep­ resent categories excused from the performance of many of the pre­ cepts of the He then pro­ ceeds to explain that the Hebrew text has been changed from the negative to the positive form “in order to avoid any misconception of Jewish attitude toward these categories, and also to give expres­ sion to sentiments in keeping with the weight of Jewish tradition.”

JT is this fear of being miscon* strued by the ignorant and by the non-Jew that seems' to be the basis of the many deviations from genu­ ine Jewish tradition. The same note observes that the original version of “shelo osani goy” (meaning “who has not made me a pagan”) was once changed to “she’ osani Yisroel” (meaning “who has made me an Israelite”) as a result of Christian censorship and not because the pos­ itive form was traditional — yet the editors succumb to their imag­ inary censors among the Gentiles of today. The fact is that the MoFebruary, 1948

gen Avrohom in Orach Chayim 46.4 points out that the negative form is used in preference to the positive form in conformity with the decision of our Talmud sages.

The Talmud (Erubin 13B) relates that after discussions held over a period of two and a half years it was decided “that it would have been better for man not to have been created at all than to have been created j but since he was cre­ ated let him look well to his ac­ tions.

Because of this decision these blessings were put in the negative form.

The Conservatives base their pos­ itive version on “the fact that the Gaon of Vilna accepted the changed version.” That statement is not true to fact for it is based on an erroneous interpretation of the words of the Vilna Gaon. The “Biur Hagra” says as follows: “The negative form “shelo osani goy” found in Orach Chaim is found in the Bif, Bambam, and in the Tosefta at the end of Berochoth and in the Yerushalmi; but the version in our books is the positive form ‘sheosani Yisroer, based on the Bosh and Tur.” In the Bosh and Tur which the Gaon had available there was the positive form which was forced upon the Jewish printers by the censors. The earlier printed editions of the Bosh, however, show the negative form.

The best proof against the Vilna Gaon’s “acceptance of the changed version” of the Conservatives is the fact that there is no Siddur printed in Vilna which has the changed form. Surely, if the Vilna Gaon in his daily prayers u&ed the 31

positive form which Dr. Levinthal the Temple. The Talmud (Menocalls “the improved text”, his fol­ choth 10A) however, states that, lowers would have adopted it. Does < even before the destruction of the that pot show that the “weight of Temple, Israel’s sacrifices were Jewish tradition” is with the gen­ continually* brought before the uinely traditional Siddur and not Lord. Those sacrifices took the with the Conservative Prayer form of the souls of the righteous martyrs who for the sake of the.

Book?

This change, however is a minor sanctification of G -fs name gave one compared to the major “opera­ their lives willingly rather than tion” performed by the Conseryar forsake the fundamental teachings tives on the sections dealing with of their Jewish faith. Thus the the sacrifices practiced in* the an­ phrase “V'ishei Yisroel” served to cient Temple in Jerusalem. Here remind all Jews of the martyrdom one sees an inconsistency which de­ of their noble brothers. Our people have realized, as many of us do tofies logical explanation. *day when we think of the annihila­ of the reasons the genuine- tion of our six million brethren, ^ Jy traditional Siddur has with­ that their martyrdom can become stood the test of the ages is the meaningful if we who recall their fact that the prayers of Israel souls learn to display a stronger were embodied in the words and allegiance to G-d and develop a phrases of the Bible or of our greater devotion to and observance sages. They served as food for of His Torah.

T h e editors of the Con­ thought and as a basis for medita­ tion almost as much as the Torah servative Prayer Book however, itself. Therefore in every age the seem more concerned lest the same words used by our ancestors non-Jew glance into their volume gained new meaning and continued and notice the expression “fireto serve as an inspiration. The offering,” than they are about the words of the prayer book were not Gemora and Tosephoth in Menomerely repeated day after day. choth. They therefore solve the They were contemplated, studied problem by eliminating the phrase and re-interpreted in the light of “V'ishei Yisroel” from the prayer of Retzeh. the Jew's experiences.

One would suppose that in this An interesting example of this point is the phrase “V'ishei Yis- respect at least the Conservative roel” in the Retzeh passage of the editors would be consistent and Shemonah Esrei. The,prayer reads: eliminate all mention of animal “Restore the worship to Thy Temple sacrifices. Yet, such is not the case. in Zion and with loving favor ac­ They eliminate from the Shachrith cept Israel's fire-offerings and service the pittum haketoreth and prayer.” The “offerings” referred eizehu mekomon. In doing so, they originally to the sacrifices which disregard, however, another funda­ were part of the ancient service of mental reason why these sections J ewish LIFE 32

were included in the Siddur. The Talmud relates that one should di­ vide his life-span as follows : A third of his life should he devoted to the study of the Pentateuch, a third to Mishnah and a third to Gemora. Since one’s life-span is known to G-d alone, tradition de­ creed that part of each day should be devoted to these three sources of Judaism. Hence there were in­ cluded in the Prayer Book the ex­ cerpts from the Bible, Mfshnah and Gemora. Those excerpts which deal with sacrifices were chosen, since the services instituted in the Synagogue wére modelled after those in the Temple. The Talmud states that he who engages in the study of a particular sacrifice, who delves into the religious mo­ tive and spiritual effect of the sac­ rifice, will receive as much spiritual reward as the one who actually of­ fered up the sacrifice.

It is this section of the service that is responsible in great measure for such traditional institutions as the Chevrah Mishnayoth and Chevrah Shas, groups who devote a half hour or more of collective study to some part of the Mishnah or Ge­ mora after the services. This as­ pect of study is disregarded by the Conservative editors. True, they did not forget it entirely, for in the note on sacrifice (page 379) Dr. Robert Gordis states that the tra­ ditional prayer book contains refer­ ences to the “ancient system of sacrifices. . . . Some like eizehu mekomon and pittum haketoreth are legal selections from the Talmud included in the service both to re­ call the ancient ritual and to exFebruary, 1948

press the Jewish concept of study as a mode of divine worship.” Nev­ ertheless the required sections of the Mishnah and Gemora are de­ leted and nothing in the nature of study of Torah is substituted.

Their conscience is appeased by in­ cluding the one “Boraitha D’Rabi Yishmoel.”

MOW it is not our purpose in this article to begin a theological dispute on the subject of sacrifices.

Suffice it to say at present that the real traditional Siddur is consis­ tent. It is in conformity with the thirteen principles of faith out­ lined by Maimonides, the ninth one being : “I believe in perfect faith that this Torah will not be changed and that there never will be any other Torah from the Creator, blessed be His Name.”

If the Conservative group desires to change a portion of the Torah, then the principle of intellectual in­ tegrity, which they claim to uphold, demands that they no longer pose as traditionalists nor should they declare their Prayer Book to be a “Perpetuation of Traditional Judaism.” They should show a consis­ tent policy.

In this respect, however, they fail again and again. In the Musaf of the Sabbath and Festival service, where mention is made of the spec­ ial additional (musaf)- sacrifice in the Temple of old the entire para­ graph describing the lambs, the meal-offering and the drink offer­ ing is included.

Here, however, the Conservative editors used The tra33

ditional Siddur at this point reads: “Thou didst establish the Sabbath. . . . Thou didst command us 0 Lord, our G-d, to bring the additional ofering of the Sabbath as specified.

May it be Thy will, Lord our G-d, G-d of our fathers, to bring us to our promised land with joy and to settle us within its borders and there we may bring the sacrifices enjoined upon us, etc.” The Con­ servative Prayer Book has changed the Hebrew text to read: “May it be Thy will to establish us within its borders where our forefathers prepared the daily offerings and the additional Sabbath offerings, as it is. written in Thy Torah, through Moses, Thy inspired servant—” and here there follows in Hebrew the quotation from the Torah giving the detailed description of the Sab­ bath sacrifices.

In the English translation of this passage, they use even greater “in­ genuity.” There appears the sen­ tence quoted above followed by a blank space with the heading“ The Sabbath Offering (Numbers 28:9-10) ” This Hebrew passage about the sacrifices is not translated at all! Evidently the editors were not afraid that their Conservative members; let alone a non-Jew, might take the trouble to look up the Bible for this particular refer­ ence. Hence their modernity re­ mains untarnished.

It is really difficult to find the intellectual integrity in this en­ igmatic editing. The editors evi­ dently sensed this difficulty and they therefore inserted a “Medi­ tation” before this section of the Musaf. In it they recall their an­ cestors as they worshipped in the 34

days of yore and indicate that they have departed from their form of worship. One gets the feeling that in that “Meditation” there is a note of pity for our ancestors who were not as spiritually advanced as we are. . . It is difficult to refrain from asking the editors at this point: Where is your “continuity of tradition” if you publicly de­ clare before G-d of our fathers, that we are far more advanced spir­ itually than they who saw the hand of G-d in 'Egypt, who beheld His revelation at Mt. Sinai, who exper­ ienced the fulfillment of His prom­ ise by entering Palestine and who obtained instructions from His pro­ phets and sages? Clearly the edi­ tors would have proven themselves more consistent if they would have discarded the Musaf as they did the Pittum Haketoreth and Eizehu Mekomon.

That the editors are themselves embarrassed at this inconsistency is indicated by the unconvincing rat­ ionalization of Dr. Gordis in his foreword that the “deletion of the Musaf service as a whole, however, would mean destroying the entire structure of the traditional litur­ gy, besides eliminating several val­ uable ideas and aspirations from the Prayer Book.” In his note on Sacrifice he states: “It should be borne in mind that animal offerings . . . marked a great advance over human sacrifice which was widely practiced and against which Juda­ ism alone protested in antiquity.”

What better chapter in , the tradi­ tional Siddur could Dr. Gordis have found to carry out his point than the chapter in Genesis known as the Akeidah, dealing with the bindJ ewish LIFE

ing of Isaac by Abraham in res­ ponse to the test to which G-d put him. This part of the Torah is re­ cited by the traditional Jew to re­ mind him that G-d does not want human sacrifice and that Judaism is not a religion of convenience but one which requires sincere loyalty and unswerving devotion even in the face of a crisis. Yet in the Con­ servative Prayer Book the Akeidah is omitted.

"PHERE is of course but one cause for this inconsistency. It is within the very nature of “Con­ servative Judaism” to be inconsis­ tent. Lacking inherent vitality, lacking a positive Jewish religious motivation, in order to perpetuate the movement its proponents are compelled to prey upon the Reform and upon the orthodox ranks to win over converts. Consequently they must have a Musaf Service which they can label as traditional to mislead the orthodox Jew. At the same time they must inject something “progressive” to draw some followers from the Reform Jews. The fact that the inconsisten­ cy is so evident fits in with their general policy of being consistenly inconsistent and expediently eclec­ tic.

T h e Festival Musaf service follows the same pattern as does that of the Sabbath, but there they meet with more difficulties. In the traditional Siddur there appears the phrase “Re­ store the Kohanim (Priests) to their service, Levites to their song and Psalmody, and Israel to their habitations, and there we will February, 1948

make our pilgrimages three times a year at the Festivals.” In evident fear of having this phrase interpreted as a hope for the re­ turn of the sacrificial service, the Conservatiye editors translate the phrase to suit themselves and make it read “Restore the Kohanim to their service of pronouncing the Priestly Blessing.” This does not agree with the meaning of the en­ tire paragraph.

Nevertheless, one would conclude from this mistranslation that the Conservative editors at least favor the ceremony of the Priestly Bless­ ing in the Synagogue today. One would therefore expect to find in the Prayer Book the service, prac­ ticed by the Kohanim of traditional Synagogues, whereby they ascend the Bimah and chant the tradition-, al priestly blessing. Yet in the Con­ servative Prayer Book this priestly blessing in which the Kohanim par­ ticipate is omitted!

TT is difficult in the short space ■of . an article to point out every inconsistency that appears in the Conservative Prayer Book. | From the few instances mentioned above —and there are many more—the reader can readily see that the tra­ ditional Jew who wishes a Siddur with which he can pour out his soul to his Heavenly Father and which will unite him with his his­ toric people,—past, present and fu­ ture—will not find it in the Con­ servative Prayer Book.

This has evidently been the con­ clusion reached by a number of the members of Dr. Israel H. LevinthaFs congregation, the Brooklyn 35

Jewish Center. When the Conserv­ ative Prayer Book was introduced several of the Trustees circulated a petition among the membership, protesting against this innovation.

Finally a compromise was reached.

The Conservative Prayer Book was placed in the Synagogue but each worshipper was given the freedom to choose the traditional Siddur or the Conservative Prayer Book. The consistent inconsistency of the Prayer Book was brought out into the Synagogue proper. And now the final decision, I suppose, has been placed in the hands of G-d. . .

Those readers who are concerned with the need for a genuinely tra­ ditional Siddur with a good English translation will be happy to know that the Prayer Book Commission of the Rabbinical Council of Amer­

ica will soon satisfy this need of American Jewry. Headed by Rabbi Dr. David de Sola Pool, this Com­ mission, consisting of traditionally ordained Rabbis, has been working on the preparation of •the Hebrew and English text for the past few years. The manuscript has been practically completed and will be submitted to the publisher within the next few weeks. That Siddur will satisfy the needs of all ortho­ dox congregations in this country.

Its outward appearance and format will enhance its pristine time-hon­ ored beauty. It will make us proud of our glorious heritage, and enoble our present, and produce a potent instrument by whose means we may prepare ourselves for a future il­ lumed by genuine continuity of the traditions of Israel.

REFORM IN JUDAISM We know, to our deep regret/ that under the stress of modern life som e Jews, a s individuals, are more or less lax in the observance^ of som e of our religious precepts, but there is a vast difference betw een laxity in practical obser­ vance and the acceptance of an ideology which tears up the very roots of Judaism. It is the difference betw een the infringement of a law under difficult circum stances and open organized rebellion against the State. Reform is open, active, organized rebellion against the Torah . . .

—Dr. Isaac Herzog Chief Rabbi of the Holy Land

36

J ewish LIFE

On Being a Torah-True Jew

By MEND ELL LEWITTES

QiREAT men of old have always sought guidance from G-d that they may follow the true path of righteousness. King David prayed, “Teach me Thy way, 0 Lord; and lead me in an even path.” The per­ son who wishes to be scrupulous in his observance of G-d’s com­ mands must have not only a know­ ledge of the Torah and be impelled by sincere motives, he must also possess the conviction that what he is doing is right in the eyes of G-d and man. This sense of righte­ ousness has enabled us to adhere to our principles and to pursue our way of life despite many a for­ midable obstacle and trying cir­ cumstance.

If this inner faith was needed in days gone by, when the authority of the Torah reigned supreme, how much more so is it needed in these times of doubt and skepti­ cism. The numerous difficulties which the Jew in America encoun­ ters in attempting to live a comRabbi Lewittes is the spiritual leader of Congregation Beth El of Dorchester, Mass., and a member of the research staff of .the Yale University Judaica Project.

February, 1948

pletely Jewish and Torah-true life can easily dissuade the person of small faith, who lacks an intense conviction in the absolute truth of the Torah. But what is perhaps an even greater requirement for observance of Jewish law and cus­ tom in America is the faith in the possibility of adhering to the mani­ fold precepts of the Torah in this country today. “I would be a re­ ligious Jew if I,could,” is the cry of many when reproached for their failure to,live up to our traditions.

Whether this is merely a rational­ ization of the lack of a real desire to so live, or whether it represents a real doubt as to the practical possibility of so living, it remains necessary to reiterate the oftquoted truth, 'There is nothing which stands in the way of sin­ cere desire/ With the prior con­ viction that living in accordance with the Torah as interpreted by our sages and as hallowed by cen­ turies of Jewish life is the only true path of life for the conscien­ tious Jew; with a real desire to translate this conviction into ac­ tual daily conduct, the practical 37

problems, though by no means to be ignored, can in due time be solved.

Before discussing these practi­ cal problems, it is necessary to state certain principles of Judaism which may appear to' be self-evident but are nevertheless oft forgotten. Ju­ daism is not a religion of priests; it is not a code prescribed only for an elite group, such as Rabbis.

There are many Jews who seem to feel that a goodly number of the laws in the Shulchan Aruch were designed for the Rabbi alone, and that the lay Jew is not obligated to comply with all the details of Jew­ ish practice. For example—and this is only one out of many—on Yom Kippur in the synagogue it is the rare Jew indeed, outside of the Rabbi and the Cantor, w ho. re­ moves his shoes in accordance with the prescribed rules. It is true that there are degrees of piety, and that the spiritual leader of the commun­ ity is bound by virtue of his posi­ tion to set a high example of Jew­ ish conduct. But this does not free the layman from his obligation to Torah and Mitzvoth. To pray three times a day and to devote a por­ tion of the day to study of the Tor­ ah is an obligation which falls equally upon the layman and the Rabbi.

Another rule of Jewish law which is often forgotten in America is this : The violation of one pre­ cept does not suspend or abrogate the duty to observe another. It is true that our sages taught, “One transgression leads to another,” thus recognizing an inherent weak­ ness of human character. But this 38

is no licence to say, 'Since I can’t observe this part of the law, I need not observe any other part of the law/ Others go so far as to say, Tm not a good Jew anyway, it would be hypocritical for me to at­ tend services regularly, to put on the Tallith, to be called up to the Torah, etc/ Especially do we find this sentiment among Jews who feel compelled by circumstance to work on Shabboth. The fact that they work on the Sabbath should not imply, however, that they should not strive to observe other important laws and traditions. No Jew must assume that because he is weak in one aspect of Jewish life he must remain weak in all its other aspects. Rather let a more devoted and scrupulous observance of other laws compensate for his dereliction in this law. For his ob­ servance of other laws will ultim­ ately guide him forward towards a more complete fulfillment of the laws of the Torah.

Furthermore, the fact that a per­ son has violated one or more laws of the Torah over a considerable period of time does not preclude him from becoming an observant Jew from a given day onward. Of course it is much easier for one who has since childhood and youth practiced Torah-true Judaism to continue on the same course of life.

And it is correspondingly more diffi­ cult for one who has permitted him­ self to drift away from Judaism to return to it. But, as stated above, with sincere desire and will power, one can break himself away from his past habits and commence a new course of life. It is surprisJ ewish LIFE

in g how readily he will habituate himself to this new course, and find his observance as natural as one who had not broken with his past.

■TPHE first problem which con­ fronts any sincere devotee of Jewish life is this: What are my duties? Wbat must I do, and what must I not do, in order to live up to a ll4the requirements of Jewish law? This is by no means a new question. Moses asked it, and so did the prophet Micah. “And now, 0 Israel, What doth the Lord thy G-d require of thee?” asked Moses. *His reply can serve as the general principle which we must follow.

“To fear the Lord thy G-d, to walk in all His ways, to love Him and to serve Him with all your heart and with all your soul; to observe the commandments of the Lord and the statutes of the Lord” ; in other words the Mitzvoth of the Torah are many, and the details of their observance are complex.

Jewish law, as transmitted from Sinai and taught and expanded through the generations, is in­ volved. Many of its details are known only to the scholar. But the average Jew need not be affrighted.

Judaism does not expect of him the impossible. It does expect, how­ ever, an acquaintance with the Mitzvoth which are observed in daily life. Most of the complicated sections of Jewish law deal with unusual and abnormal conditions.

For the usual and normal prac­ tice, any layman can easily acquaint himself with the general require­ ments of Jewish law. We do have February, 1948

a “Kitzur Shulchon Aruch,” an abridged codé of Jewish practice, which now can be obtained in Eng­ lish translation. This Kitzur should be in the home of every observant Jew for handy reference. Especially before each holiday should the sec­ tion dealing with that holiday be reviewed. Practically in every com­ munity there are classes for adults, in one form or another, and the few good books concerning Jewish law should be read. For example, Friedlander’s “Religioii of Israel” is a fairly comprehensive review of Jewish law as it is practiced in our daily and holiday lives.

For those aspects of Jewish prac­ tice which are not found in the abridged Shulchon Aruch, or for any point which requires clarifi­ cation, the proper thing for the observant Jew to do, is* to ask his Rabbi. The primary function of the Rabbi throughout Jewish history is to décide for mémbers of his com­ munity questions of Jewish law and practice. The Rabbi today, far from being annoyed at such ques­ tions—as some people assume— welcomes them, as they establish his rightful jurisdiction in such matters. Furthermore, the Rabbi welcomes discussion of the whys and wherefores of Jewish practice.

Judaism never frowned upon sin­ cere questioning of the law, nor does it demand a blind and ignor­ ant obedience. When one under­ stands the motivation behind a par­ ticular practice, he will follow it with more zeal. The Torah tells us that G-d gave us the Mitzvoth for our benefit, and it behooves us to know wherein they are beneficial.

39

Naturally, such an inquiring atti­ tude must not lead to the other extreme of basing all our actions upon our individual understanding.

We must not say, ‘Since I don’t see the benefit which I am going to derive from this Mitzvah, I am not going to observe it.’ We must have faith in the supreme wisdom of the Creator that in a way known to Him, though sometimes hidden of traditional Judaism than any the Torah redounds to our good.

T H E religious Jew must n o t, be deterred from his way of life by the fact that there are so many who flagrantly violate Jewish law and that consequently he finds him­ self amongst a minority. We have never laid emphasis upon mere numbers. The Bible tells us that ‘not because ye are many did the Lord desire you and choose you.’

It is because we have a Torah of truth that we are a chosen few, and we are not going to aban­ don the truth because so many have not yet come to recognize the truth of our Torah. Yes, we must strive, each in our own way, to spread the knowledge of truth, and we do look forward to the day when all will adhere to the teach­ ings of our Torah. But until that day comes, we must not forsake our heritage for the acclaim of the ma­ jority. The religious Jew today must also fortify himself against the cynicism and derision of many of his so-called co-religionists.

Sometimes I suspect that the Jew who makes fun of his neighbor’s piety is trying to camouflage an inner resentment against his own (40

impiety. With a strong conviction in the truth and righteousness of our way of life, we can withstand the barbs of the cynic and free­ thinker.

It is difficult to single out any one Mitzvah and say that its ob­ servance takes precedence over the observance of other Mitzvoth. ‘Be careful in the observance of an easy Mitzvah, as you are of a dif­ ficult Mitzvah, for you know not the reward of the commandments.’

But the Torah itself has called cer­ tain Mitzvoth ‘signs,’ designed to serve as reminders of the entire body of Jewish law. They are the constant symbols of the fact that one is a Jew, and failing their ob­ servance one is liable to drift into an abstract relationship with Jew­ ish life. Such a Mitzvah is that oT Tephillin. Putting them on every day and reciting the chapters which are inscribed in them is, to my mind, an indispensible requisite to living a true Jewish life. In similar fashion the Tzitzith serve as a re­ minder of all the commandments and one should wear an Arba Kanoth at all times.

T H E greatest ‘sign’ in Jewish life is .that of the Sabbath. ‘It is a sign between Me and the children of Israel that in six days G-d cre­ ated the heaven and the earth, and on the seventh he rested.’ On the Sabbath we do not need the sign of the Tephillin ; we need no great­ er reminder than the day of rest.

The observance of the Sabbath does more to keep one within the fold of traditional Judaism than any thing else. Conversely, the deseJewish LIFE

oration of the Sabbath does more than anything else to loosen one’s ties to the Torah. It is with refer­ ence to the Shabboth that everyone must undertake a sincere and Jewishly determined re-examination of his circumstances; and his heart; he will find it entirely feasible, in most cases, to organize his econom­ ic and social life so as to permit a complete observance of this sa­ cred day. But even the person who cannot find an immediate. release from his necessity to work on the Sabbath can do much to maintain its sanctity for himself and his family. The street and the halls of commerce may not know of the Sabbath, but the home can be per­ meated with its radiant holiness.

And the Sabbath services in the Synagogue serve as the stimulus for an ever-deepening loyalty to

Judaism and an ever-increasing understanding of our Torah. To paraphrase a rabbinic dictum, I would say, ‘He who separates him­ self from the Sabbath separates himself from Judaism.’

To review other significant MitzVoifeh, or even to mention them, would be beyond the scope of this essay. One does not learn the Torah whilst standing on one foot, and one cannot have the path to Jewish life cleared by one article. But a start has to be made, an initial effort to examine one’s present way of life and to find out how it can be veered in the direction of great­ er loyalty to our traditions and more scrupulous observance of the commandments. For these com­ mandments and these traditions are for the Jewish people our life and our length of days.

THE JEW AND ’HIS FAITH Is it not remarkable? Most Liberal lew s, even if they al­ ready represent the second or third generation to have turned their back on the religious law , carty on their body the sym bol of the law , the mark of circumcision; even the latest radical m anifestoes of Reform Rabbis have not dared to question it. Yet it w ould seem that such an operation on a tender eight-day old child could only be accepted by peo­ ple with profound religious convictions, unquestioningly loyal to the religious law . It appears, then, than even the Liberal Jew, does not want to break all the bridges betw een himself, his children, and the Law—at lea st not finally and fully. He h as given up the religious law; but very often he has not overcome it.

—Isaac Breuer, 1917.

February, 1948

41

• The badgering of children into at­ tending public school on Jewish hol­ id ays — and how it can be com­ batted.

,S ; U S 7 eÄ

W if 7 « * « ^ » ?

By .BARNET HIRSCH

TT was in the late afternoon of tion we discovered that when he Isru-Hag, Wednesday, October had that morning presented the 8th, last, that I had occasion to go note to the teacher which his moth­ to the home of a fellow community er had given him, explaining the worker to discuss the details of a reason for his absence during the project to the committee to which Sukkoth festival, the teacher had we had both been appointed. Dur­ subjected him to a lengthy tirade. ing the course of our conversation He was unable to recall her exact the man's son, a ten year old boy, words but something that she had c a m e in from said had made the school. It was about class laugh. She 4:30. had s e e m e d to From the boy’s doubt the need for appearance we both his being absent on sensed that he was Monday and Tues­ deeply troubled. day two weeks in H i s f a c e was succession. S h e creased with lines told him that on of worry; his eyes T u e s d a y he had glazed with ner­ missed an impor­ vous exhaustion. tant test. When he “W h a t’ s the had volunteered to trouble, Harold jjg make it up on the the father solici­ f o l l o w i n g day, t o u s l y inquired.

Thursday — leav­ “Why are you over an hour late?” ing himself a day for preparation From the lad's halting explana- —the teacher had refused, saying that she would not be free then.

The author is an outstanding exponent of Torah Judaism. His forcibly^written articles The only free time she could pos­ in JEWISH LIFE and other publications have sibly spare was that very day, after occasioned extensive comment.

42 J e w i s h LIFE

to enumerate, it is imperative that we formulate an approach to this perplexing problem.

Only to those of us who are be­ mused by the quixotic and san­ guine delusion that the school -au­ thorities view with approval our children’s absence during the holi­ days does there exist no problem, pOljt the Jewish children who re- acute or otherwise. Closer to fact * ceive their total education, gen­ is the conjecture that they look on eral and religious, in the All-Day the situation with a jaundiced eye.

Schools there obviously exists no For full well is it realized that an problem which arises out of the imbalance such as has been per­ need to be absent from school mitted to develop, with its atten­ during the major Jewish holidays. dant and palpable discrimination In the Yeshivoth Ketanoth the cal­ against the Jewish Faith, cannot endar is, as a matter of course, endure much longer. Nevertheless so adjusted that classes in these they are reluctant to tamper with institutions are suspended on our the status quo, preferring to dis­ courage mass absence of Jewish holidays.

Parenthetically I might add that students by d irect. and indirect much may be made of the fact in methods.

The mere fact that our child’s the promotional literature to popu­ larize the Yeshivoth movement that, attendance record is sullied with unlike the Public Schools which absence debits acts in many in­ recognize the Christian holidays stances, especially when the parent only, our institutions afford the is more concerned with his off­ indispensible opportunity for Jew­ spring’s school standing than with ish holiday observance in a natural Jewish living, as a stimulant to a fashion and without danger of in­ violation of the holiday. Even if juring the scholastic standing of the child is inclined to remain away from classes as a result of the the pupils.

But almost insuperable problems influence of the Rabbi or of his do arise for those children who at­ Jewish classmates, he is yet loath tend the public schools. And be­ to fly in the face of this form of cause as yet the Jewish Parochial official, if indirect, censure.

Add to this the facts that the network is in its infancy, because many years will probably, and re­ school remains open ; that classes grettably, have to elapse before operate as on any ordinary week the Yeshivah Idea meets with the day; that important tests some­ spontaneous and widespread re­ how are given during the Jewish sponse from our masses which it holidays; that the usual homework deserves; because of these reasons assignments continue to be desig­ as well as those which we are about nated ; that, therefore, not only his 43 February, 1948

school. He had consequently re­ mained after school and taken the examination but he thought that he had done poorly in it.

“Daddy,” he concluded in litter bewilderment, “What should I have told my teacher?” * * *

attendance record but also his vBut if it was that important then scholastic potential is handicapped, . why were only you and Jackie and you have a set of factors which Greenberg absent out of the eight loom as barriers for even the most Jewish members of this class?” devoui Jewish child to overcome.

And the teacher proceeds to name Indeed, in the face of ob­ the other six Jews, thereby slyly stacles of such numbers and mag­ holding up all eight, by innuendo, nitude it is nothing short of the to the ridicule of the entire class. miraculous that more than an in­ I have even heard of instances consequential fraction of our child­ where the teacher of a sudden re n absent themselves when they evinced seemingly sincere alarm should. and concern for the correct and proper manner o£ observance of jgUT the difficulties do not end our religious, pattern. On such oc­ there! Sometimes the Jewish casion she will smilingly purr: child, on returning to class after a “Why, Harry! I honestly cannot two day absence, is confronted by understand why you, of all my Jew­ a pugnacious teacher, made irri­ ish pupils, had to stay out of school table by the challenge to that homo- yesterday. You see, I happen to genity which it is her duty to im­ know that your daddy went to work pose and maintain, who in complete as usual.” ~ . disregard of the “excuse the ab­ There are variants to this. Some­ sence” note from the parent, and in times it’s that Harry had been the presence and in the hearing of seen going on a picnic instead of the full class, belligerently in­ to the synagogue. Or to the movies. quires: ! r Or he was seen playing baseball, “Was it really such an important and so forth, ad nauseam. holiday, Sammy, that you had to It is not necessary to expatiate be absent?” on the profound psychological in­ Or, on occasion, more brazenly jury inflicted on the young, inarticu­ and meaningfully: late victim, nor need we dwell ex­ “Maybe this was an important pansively on the probable damage holiday "for you, , Donald.. But you done between the victim and his have missed a great deal of very non-Jewish classmates. essential work as well as a weekly While numerous teachers do show 'test which you’ll have ’to take after understanding of the principle in­ school if your marks aren’t to suf­ volved and respect for their pupils’ fer. We can’t make an exception sensibilities, many of our readers .for yo% you know.” will certainly recognize one or more Not infrequently the question is of the above mentioned questions in outright bad taste and calculat­ as the very ones, or similar to ing^ caustic and cutting, yet couch­ those, that have been put to their ed in unctuous, silky-smooth terms: children on the occasion of their . “I don’t in the least question the absence due to Jewish holidays. solemnity of your holiday, Hannah. With pain and chagrin you recall 44 J e w i s h LIFE!

distraction | and frustration with which your child repeated what had happened to him.

“Daddy,” he had then appealingly said, “What shall I tell my teach­ er?”

school.

— On the question of missed work and tests: The Jewish child should indicate a readiness to sacrifice after-school time to receive the missed home­ work assignments in order to be IJKTE must, in all fairness, make prepared to take the examinations v allowances for those teachers missèd. This may entail a few mo­ who manifest a genuine interest in ments of extra time for the teacher the cause for the absence. These as well, but, surely, this is the very teachers are giving your child a least concession she can make to golden opportunity to explain to the- American ¿conception of fair the class at large the significance play and—more important— to the of the holiday in question, its moti­ American guarantee of freedom of vations, its historical derivation, worship and conscience.

— On the question of why so few the manner of its observance and its intimate relation to our Faith. of thè Jewish children were absent Such an opportunity should be if the holiday were so important, grasped and made the most of. It the reply rhay be cast 'in several is imperative that our children different fashions, depending on therefore be schooled to deliver a the age, grade and intelligence of concise and intelligent exposition. the child: In afiy case it must be made ■DUT the child must be equally clear to the teacher that not always ready to reply when the ques­ is the majority in the right. We tions are not as innocent or aca­ must, for example, bear in mind demic. In that case, giving due con­ that one of the basic criteria of a sideration to the child's age and loyal citizen in America is the con­ the grade of which he is a member, stancy With which he goes to the it is no less essential that he reply polls to avail himself of the oppor­ tunity and duty to help elect those somewhat as follows: —On the question whether the who are to govern him. Yet statis­ tics show that at least 60% of the holiday was really important.

The child should emphatically re­ potential voters in the United ply, with vigor and determination,' States are lax in this essential ob­ that the holiday is, to the Jewish ligation.- Are we, therefore to say people, as vital as is a holiday of that the minority of Americans who like character to the non-Jew. do take their voting seriously are Should the teacher select a minor to be criticized and held tip to ridi­ Christian holiday as a basis of com­ cule?

I have heard, on this score, Rabbi parison then let the Jewish child indicate that we* too, have Chan­ Abraham Kellner of the Long ukah, Purim and Lag BeOmer when : Branch (N.J.) .community employ it is permissible for him to attend an even more dramatic illustration February, 1948

45

when he admonished the Jewish children not to attend school but rather come to Shul. In convincing fashion he indicated that although Hitler asked his German people to vest him with the powers of state without in the least keeping them in the dark as to his intentions toward our Jewish people, they nevertheless elected him. And when he subsequently proceeded to trans­ late his antisemitic program into stark and hellish reality, they en­ couraged him with million-voiced Heils. There could not have been then nor can there be any doubt now that the preponderant majority of the German people approved the vicious and barbaric extermination of a third of world Jewry.

“Does that mean,” Rabbi Kellner in impassioned voice asked, “That the extermination program was right because a majority supported and applauded it?”

If fortunately your child is gifted with a flair for forensics he may present our case in yet another light. Remember, the teacher had asked the seemingly perplexing question why so many of the Jewish students had come to school. Let your alert child in turn ask how many of the Christian children would stay away from school on Christmas if on that day attend­ ance were compulsory ; if on that day home-work assignments were given; if, moreover, on that day the teacher were to give .an impor­ tant test, failure to take which would have a direct—and unfavor­ able — effect on the absentee's marks, It is the answer to the last type 46

of query : If the holiday was so important why were you seen play­ ing ball?—which requires circum­ spection in answering. An unguard­ ed and hasty reply may give it the appearance of a “mind your own business” arrogance. At all costs we must avoid the impression of in­ solence.

Yet the teacher must be brought to'realize that even though Ameri­ can officialdom has gone so far as to legalize Christian holidays in vi­ olation of thè constitutional prin­ ciple of separation of Church and State, these authorities have not as yet arrogated to themselves the privilege of supervising the man­ ner in which these* holidays are to be observed by the children freed from school attendance. They cer­ tainly have not as yet presumed to dictate a mandatory church atten­ dance for the Christian children.

It is, then, unfair to enquire into the detailed fashion in which the Jewish children celebrate their Jewish festivals. This is exclusive­ ly a problem for Jewish leadership to cope with.

As a matter of cold fact it is highly relevant and quite germane to the issue for the Jewish child to turn the question on his “peda­ gogue” by asking why, in the name of a professed concern for religious equality, the schools do not shut down during the major Jewish holidasy as they do for the Christian ones.

COME time ago this writer had the opportunity to discuss this problem with a well known educator who occupies a key position in the J e w i s h LIFE

Board of Education of a seaboard state. In the course of the conversa­ tion several interesting and reveal­ ing facts came to light. Mr. Bixby (the name is of course a substitu­ tion) admitted that there is a sort of discrimination inherent in the status quo but that the local school boards, especially those which oper­ ate in the smaller municipalities outside of the larger centers such as New York City, would stand to lose too much in State grants if they were to close down the schools for an additional thirteen days of the year. These smaller schools, he pointed out, are State, and some­ times Federally-subsidized on a per diem operational basis.

1 pointed out that: 1 - During many years some of these thirteen days occur on Satur­ days and Sundays when the schools are closed anyhow.

2 - Were there a sincere and gen­

uine desire to implement the above alluded to constitutional principle and to take cognizance of the Jews’ religions needs, the schools could be opened a few days earlier in September and kept open a few days later in June.

For lack of such a measure, the truth is that : I insisted, 3 - A fundamental, democratic and American concept was being strangulated because of a financial impediment.

When I saw that the gentleman was visibly nonplussed, and not wishing to torture facts unduly, I indicated to him that in the end the only all-embracing solution would be the growth of the Jewish parochial school movement to the point where the acuteness of this problem would become but inci­ dental and marginal. In this Mr. Bixby concurred.

CONFESSION I did not seek G-d, a s people put it very nicely but hypo­ critically; I did not have to find Him. He suddenly announced Himself to me and entered into m y consciousness. Without any m ediating speculation I recognized Him, in Whom the spiritual foundations of all nations are anchored, the Father and First C ause of all that exists, the Prime Planner of all developm ents, the Prime Builder of our world. For a while false sham e did not let me submit to this n ew discovery.

But soon it w a s overcome b y a n ew and burning sham e which has not left m e to this day: sham e that I should have been for so long am ong those who do not know Him: that the wisdom of m y ancestors, the greatest there ever w a s on earth, had so long b een dormant within me, and the voice of my people silent so long.

—Nathan Bimbaum, 1917

February, 1948

47

Denver's HEBREW EDUCATIONAL ALLIANCE

By MENACHEM ZEV ^QENVEK is a unique community.

It has a strong Jewish consci­ ousness. Though it is far out in the “provinz” by New York stan­ dards, beyond the pale of large Jewish populations, it has a posi­ tive approach to traditional Juda­ ism. The Sabbath is still a mean­ ingful day in largé areas of the community. A number of syna­ gogues can- boast that the over­ whelming majority of their wor­ shippers have kosher homes. The parents who do not provide some religious education for their child­ ren are the minority. On the Feast of Tabernacles a Sukkah is a fre­ quent sight in the back yards of residences. To á large degree Den­ ver still merits the title given to it by Rabbi Meir Berlin some twen­ ty odd years ago—“The Jerusalem of America.”

One section of the city is al­ most exclusively inhabited by Jews.

That part, is called “West Colfax” because the principal artery of traffic, West Colfax Avenue—U.S. Highway 40 to the coast to coast motorist—bisects it. It has changed considerably in the last decade.

From an old ramshackle neighbor­ 48

hood it has moved west—“up the hill” as a Denverite would put it— and become a fine middle-class neighborhood made up almost en­ tirely of brick one-family houses and double terraces. During the war, because of the proximity of the Aims plant just west of the city, a number of non-Jewish fam­ ilies moved into some of the base­ ment apartments;'But the complex­ ion of the area is predominantly Jewish, where a yarmelka on the head of some venerable gentleman or a youngster on the way to cheder is not uncommon, and a Yiddish sign in a store window quite a mat­ ter of course.

A number of the Jewish institu­ tions of the city are situated in West Colfax—The Beth Israel Hos­ pital and Home for the Aged, the National Home for Jewish Child­ ren, the Giildman Community Cen­ ter and the Hachnasos Orchirn.

There are six synagogues in the neighborhood, all of them ortho­ dox, four of them following the Chassidic ritual. Two of them house Talmud Torahs, and along with the.. National Home, provide the Jewish education for more than J e w is h

L IF E

forty percent of the Jewish popula­ tion. rPHE largest of the synagogues is ^ the Hebrew Educational Alli­ ance. The name of this institution is a clue to its major activity: “to promote Hebrew education in a mod­ ern orthodox manner,” as the or­ iginal charter described it. It or­ iginated in the merger of two groups. One, which had been start­ ed under the name of the Beth David- Hebrew School in 1928, and the other, concerned with ,providing a center of Jewish activities, under the name of the Denver He­ brew Institute. Two other signifi­ cant provisions were made when the new name was adopted: “The synagogue must conform to ortho­ dox standards, and separate seating arrangements for men and women must be arranged.” And with re­ gard to the school: -The teachers must be strictly observant Jews.”

After initial building difficulties, High Holy Day Services were ar^ ranged in 1932, and Maurice Solo­ mon, a senior student in the He­ brew. Theological College of Chica­ go, was invited to conduct them.

(He is now the eminent Rabbi of the United Orthodox Congregation of Kansas City, Missouri.) He per­ suaded the worshippers to invite Rabbi Manuel Laderman, then new­ ly graduated from the Yeshivah in Chicago, to become their Rabbi and superintendent of education.

On coming to Denver, Rabbi Lad­ erman faced a vital challenge. Here was a community of young people, largely born in Denver, of ortho­ dox background, who were seeking February, 1948

to create a model synagogue and school in which to worship, to ex­ press their Jewish loyalties, and to educate their children. The phy­ sical structure was a massive build­ ing, with temporary seats arranged for segregation of the sexes, no class rooms, and no, floor in what was intended for the Social Hall and Assembly room. A handful of men were officially listed as mem­ bers, and a fine organization of several hundred women deeply in­ terested in Jewish education, round­ ed out the strength available for building a program. To top it off there was a considerable debt in­ curred in erecting the outer struc­ ture.

Immediate and long-range plans were necessary. The immediate program took the form of the in­ stitution of daily services, a late Friday evening forum, a Sabbath afternoon “blatt” of Talmud, and the creation of a school. The first registration of students brought fifty applicants. They were put in charge of a teacher brought from the Hebrew Theological College of Chicago, and classes and a Junior Congregation were instituted, though adequate f acilities were still wanting. A class for women, in reading the prayer book and Jew­ ish laws, was inaugurated by the Rabbi, with seventy-five in faith­ ful attendance.

The long-range program entailed enlisting the active association of more men, plans for completion of the building's internal structure, and paying off the outstanding debts.

49

T H E new institution took hold im­ while, even the reform elements sat mediately. The officers elected back in amusement to see how this with the arrival of the Rabbi were new American-trained orthodox all young and energetic. They soon leader would be accepted. (Since cleared the debt and completed the his coming there have been five building. The Alliance became a other young orthodox Rabbis in center of all community activities. West Colfax synagogues.)

Meetings of every sort found a The growth of a new vital ortho­ home there, because the announced dox synagogue changed the social policy had been that everything pattern of the whole community.

Jewish was welcome. Organizations There had been a drift to the east of every shade of Zionist orienta­ side of | the city, which usually tion, youth groups under the aegis meant a change to affiliation with of the synagogue itself, Young Ju­ the Conservative or Reform syna­ dea, the AZA program of B’nai gogues there. The Alliance helped B’rith, Boy Scouts, and others, to stem that tide. It became soci­ made it their headquarters. Every ally acceptable to be affiliated with other Saturday afternoon, the On- an orthodox synagogue, as forwardeg Shabbat of Mizrachi Women and looking and as active as the new Hadassah, with some three hun­ one. New lay community leadership dred women attending, met there came forward, identified with tra­ regularly. In a short time the. large ditional Jewish values. Fund-rais­ red collegiate-style building of the ing campaigns had to take into‘ac­ Hebrew Educational Alliance be­ count the new source of “bright came the true Beth Ha-knesseth, young men” who directed the vari­ the house of assembly, of the com­ ous city institutions, and claimed munity. Lights burned brightly ev­ the Alliance as their spiritual ery night in the week with a host home. Instead of age and venerof activities under way. ability, orthodoxy came to be iden­ There were problems to contend tified with younger people than with, of course. An old orthodox those who led the non-traditional community took time adjusting to synagogues. a young beardless Rabbi, preach­ As the Talmud Torah grew, new ing in English on Friday evenings teachers had to be added to the to large crowds, (That he preached staff. Then the pinch of being “out in Yiddish on Saturday morninjgs west” was felt. It was hard to con­ made the situation more complex.) vince New Yorkers, even Chicago­ It took time to convince them that ans, to forsake their large cities every function where food was for the adventure of building a served was under strict supervision, Jewish future at the foot of the and its kashruth guaranteed. When Rockies. The Alliance sought good he came to the community Chevrah instructors* and compensated them Shas dinner on the seventh of Adar better than eastern schools. A tea­ and said “Torah,” that helped es­ cher in the new Talmud Torah was tablish his orthodoxy. But for a honorably received, and dealt with 50 J e w i s h LIFE

on the highest plane of courtesy.

But the inertia of the east was a constant problem.

Q N January 31, 1943, the Hebrew * ^ Educational Alliance celebrated its tenth anniversary with a beau­ tiful dinner. An attractive booklet was issued, which included greet­ ings from many leaders in the civic Present building of the Hebrew life of Denver and Colorado, as Educational Alliance, Denver, Col. well as appreciations of high es­ teem from Jewish leaders through­ recognition as a progressive ortho­ out the country, many of whom had dox institution. The heads of all been guests in the Alliance at vari­ seven Zionist groups found a place ous functions. A life contract was within ‘its comprehensive Zionist offered to the Rabbi, now the proud emphasis. People of a liberal point holder of the title of Doctor of of view in economic and social is­ Theology. sues found the pulpit consonant The ten year period had brought with their ideas. And always there significant expansion in the Alli­ was a growing recognition that its ance activities. The Sisterhood had class-rooms were doing the finest grown so large that a separate work of educating all the Jewish group, to serve in association with youth who came to them in an ap­ the Talmud Torah and Sunday preciative loyalty to Jewish tradi­ school, was organized as a Parent- tion.

Teabher association. To provide The Rabbi has taken on a host fellowship and social contact, a of new enterprises. He serves the Men’s Club was created, meeting college youth at the University of monthly and at a dinner meeting, Colorado and at the School of Mines with “Bentchen” in unison, group as Hillel counselor. He has become singing and other means of friend­ known to every college campus in liness and fostering a Jewish spir­ the region through his lectures. it. It also served as a forum giving During the war years he served as welcome to every type of civic per­ civilian chaplain at the army posts sonality. Adult education came to of Denver, and still works with the have an important place, with class­ Veterans’ Hospital at Fort Logan. es in Hebrew, Bible, Jewish His­ His interest in Mizrachi led to the tory and Current Jewish books at­ development of a Western Region tracting a goodly following. A Sun­ of Mizrachi throughout the middleday morning minyan and breakfast west. In civic matters he serves on attracted the post-Bar Mitzvah boys the Boards of the Community Chest and their fathers. and the Adult Education Council All this time membership was and the National Conference of growing, as the Alliance gained Christians and Jews.

February, 1948 51

■PHE Hebrew Educational Alliance ^ has outgrown its present facili­ ties. 'lli|ughQUt the fifteen years since it first opened its doors, the institution has been blessed with^ the same group of officers—Morris Gohen,' Abraham Saliman, William Handleman, Abe Pringle, Rev. Ja­ cob Gordon and Max Reiff, and a very generous Board of Directors.

It has been estimated that three thousand men, women and children use its facilities every week. It has a membership of some five hundred families. Three hundred children attend classes daily, and four hun­ dred come on Sunday mornings.

Thirteen classes have been gradu­ ated from the Sunday school, and seven from the Talmud Torah.

Many have continued to study in the High School of the Alliance.

Some have gone on to the Hebrew Theological College of Chicago. Un­ der the excellent direction of Can­ tor Jacob Lefkowitz, many of the students have learned to lead the congregation in prayers and in reading the Torah. A fine library was organized, under the Head Teacher, Mr. Bezalel Lerman, who passed away tragically this year.

New activities have been limited only by the crowded calendar, which sometimes has three kinds of meet­ ings going on in one evening.

Plans for new construction have been prepared. A new site, several blocks further west in the same neighborhood, has been purchased.

It is proposed to build a three unit structure—one for the synagogue, one for the school, and one for so­ cial and group activities. Since the Rabbis of the city are unanimous 52

RABBI MANUEL LÄDERMAN

in refusing to conduct a wedding ceremony in any of the hotels, synagogue facilities are taxed for wedding receptions and dinners.

The new plans, when realized, will allow for the development of a Jew­ ish kindergarten. An even more extensive* program of adolescent youth programs will be possible, as well as more effective facilities for services and for the educational programs. With larger quarters more families will be acommodated.

Because young people were the founders, they have lived to wit­ ness the full realization of their hope in organizing the Hebrew Ed­ ucational Alliance. Two American born generations have gained a deep affection for the Alliance. And it has served effectively in con­ serving and stimulating loyalty to orthodox Judaism.

J e w i s h LIFE

to ^

EDITOR

"JEWISH LIFE" ACHIEVES DIGNITY

Dear Editor : It seems to me th a t your magazine is more balanced and well-directed than any of the other Anglo-Jew­ ish publications. Because it has only one axe to grind—the advancement of orthodox Judaism —it escapes the air of constant propagandizing which pre­ vails in so many of our magazines.

And because the advancement of or­ thodox Judaism is a fine axe to grind, JEW ISH L IF E achieves a dignity which makes it restful and satisfying reading.

It is the only magazine I read from cover to cover.

Ruth Bleich Yonkers, New York JEWISH LEADERS USE "JEWISH LIFE"

Dear E ditor: Ten subscriptions for JE W ISH L IF E were submitted by Young Is­ rael of Detroit fo r the use of the lead­ ers of our youth groups. The chair­ man of our Youth Activities Commit­ tee and I felt th a t the many excellent features in JEW ISH . L IF E would make fine m aterial for discussion by our youth. I m ight add th a t the ex­ perim ent has proven very successful.

Our leaders are using the magazine February, 1948

regularly and find it to be of great advantage in this activity.

Rabbi Alvin M. Poplack Detroit, Mich.

JEWISH EDUCATION

Dear E d ito r: We still find th a t not more than 80 percent of Jewish children get Some sort of Jewish education, and 70 percent of them get no Jewish education at. all. Why, a fte r all the effort made, and millions of dollars spent, has so little result been shown?

The reason, in my •opinion, is the approach th a t has been used in the past, which has been on the ground t o , preserve Judaism. Of course, I know th a t Jewish education is mainly for this purpose. But, in my opinion, we do not have to appeal to Jews who are interested in the survival of Ju ­ daism to give th eir children a Jewish education, for they are doing it with­ out such an appeal. We must make an effort to reach those Jews who are indifferent to Jewish life and the sur­ vival of Judaism. And for them we must use an entirely different ap­ proach, based on the standpoint th at a Jewish education is in the interest and to the benefit of their children.

We can point out to them th a t the Jewish child with a Jewish educa-

53

tion is a happier child. The Jewish is the Halachah that is unchangeable child with a Jewish education, know­ and the “Ideal” that changes. As the ing Jewish history and knowing his Rambam, the great codifier of Ha­ people and their contribution to our lachah, states, the reason for the civilization, is proud of his people and Halachah is the thoughts of G-d and has self-respect and confidence. On therefore beyond human comprehen­ the other hand, a Jewish child with­ sion. He states, however, that it is out a Jewish education feels inferior commendable for a Jew to seek to children of other people. He be­ “Ideals” behind the Halachah which comes ashamed of being a Jew; he is will make the Halachah more under­ helpless and bewildered in his ignor­ standable to him but he should not ance; his pent-up fears makes him assume that these reasons he de­ sick and unhappy. duces are the ultimate ones, with the We must also point out to those Halachah becoming changeable when Jews that they owe an obligation to the reason becomes extinct. In the their children, for they brought them light of this Rabbi Abrahams’ at­ into the world as Jews, and it is tempt to show the Halachah in a therefore their solemn duty to in­ favorable light is commendable, but form their children who they are and his worthy purpose is vitiated by the their position in the world, and this, extreme passage quoted above. they can only do through a Jewish Irving Goldstone education. I feel sure that if an effort Newark, N. J. is made in the direction I propose that far more will be accomplished in the RABBI ABRAHAMS REPLIES field of Jewish education than has Dear Editor: been accomplished in the past.

Mr. Irving Goldstone has raised an Dr. Abraham Lebow important issue that deserves a de­ Jersey City, N. J. tailed reply.

There can be no doubt about it DISPUTES RABBI ABRAHAMS that Jewish laws have from time to ON HALACHAH time been adjusted to meet new con­ Dear Editor: ditions. In my article on “Judaism and I cannot fail to criticize a statement the Social Order”, I actually cited Hamade by Rabbi Israel Abrahams in lachic examples to illustrate this his article “Judaism and the Social point. I mentioned (p. 16, col. 2) the Order.” On page 17 of the October enactment of Prozbul, which “made it issue he states, “Laws have from time possible to collect loans even after to time to be adjusted; it is the Ideal the Year of Release”. The Biblical alone that remains constant and of law on the subject is very precise: permanent value.” This statement is “At the end of every seven years contrary to the beliefs of all ortho­ thou shalt make a release. And this dox Jews. It is the cardinal principal is the manner of the release: every of Judaism that the Halachah is per­ creditor shall release that which he fect and unchangeable.' Just to the hath lent unto his neighbour and his contrary of what the Rabbi writes, it brother; because the Lord’s release 54 J ewish LIFE

hath been proclaimed.” (Deut. XV:

Herem of Rabbenu Gershom and the exegesis of R. Tam and his fellow Note the words “every creditor”: it Tosafists (ibid) are recognizable might appear that there was to be links, leyirate marriage is today no no exception. Yet Hillel succeeded in longer permitted among Ashkenazim adapting the regulation without tamp­ (cf. Ebeii Ha-Ezer, Section 165 R.M.ering with the Ideal enshrined in the A.) Torah Law. Indeed, it was to pre­ But there is no need to heap up serve the underlying intention of the specific instances of ritual and legal Biblical precept—to help out a poor development in our Halachah. The person by a friendly loan—that the basic principle of adjustment is clear­ Sage promulgated the Takkanah. ly laid down by our Sages. Thus in Thus he did not abrogate the Scriptu­ Pirke Aboth, Ch. I, Mishnah I, we ral injunction—that would have cut at find the Rabbinic exhortation: “Make the roots of Jewish tradition, it would a fence round the Torah!” Through­ have destroyed the Ideal. Instead he out the ages the Rabbis built “fences” made an adjustment within the frame­ in the form of Gezeroth and Takkanwork of the Halachah. That is the oth, to which, incidentally, MaimonOrthodox, or, as I prefer to call it, ides in the Introduction to his Com­ the Jewish way of meeting the new mentary on the Mishnah refers spe­ problems with which life, in its cease­ cifically. It is true as the Rambam less unfoldment, confronts us. points out in the same Hakdamah, I also referred in my article to the that the Mosaic Halachah is a firmly legal instrument called Hetter I ska> fixed tradition. It does not alter be­ which permitted a legitimate profit— cause it embraces the unchanging the equivalent, in effect, of interest, Divine ideals of Judaism. It is the which is forbidden — to be derived “Framework” to which I referred from loans. But these examples are above. But the detailed laws (Dinim), mere drops in the vast “Oceans of when, necessary—not otherwise—have the Talmud”, and later Halachah has been moulded by Rabbinic enactments increased the number of instances in every generation to meet the exi­ still further. A very good case in gencies of changing human circum­ point is the law of Yibbum or Levir- stances. ate Marriage. The Bible enjoins: “If Mr. Goldstone's misunderstanding brethren dwell together, and one of arises probably from his confusing them die, and have no child, the wife my factual exposition of Jewish Law of the dead shall not be married with, the attitude adopted by the soabroad unto one not of his kin; her called liberal or reform Jews, who husband's brother shall . . . take her have deformed Jewish religious prac­ to him to wife, and perform the duty tice into a travesty of Judaism. The of a husband's brother unto her.” difference between Orthodox and Re­ (Deut. XV: 5ff.) Nevertheless, by form Judaism in this regard may be a process of Halachic evolution, summed up as follows: The latter is mostly untrue to the in which the statement of Abba Shaul cited in Yebamoth 39B, the spirit of the Torah and totally dis1-2).

February, 1948

55

regards the Halachic principles by Stand for religious anarchy; we stand which the Torah norm has been for constructive religious evolution. “fenced”, extended and adapted to life. True Torah life is a spiritual sym­ The former is unswervingly faithful phony on an eternal key-theme; the to the spirit of our historic Tradition, reformers have produced a spiritual both the Written and the Oral Law, cacophany that will pass into obliv­ and meets the new demands of each ion with the times that begat it. age by Rabbinic ordinances in accord We must not allow reform to man­ with well-established Jewish princi­ ples of Halachic procedure. The Re­ oeuvre us into the fatal position adopt* form way is unilateral, arbitrary, de­ red'by the codifiers of the ancient pendent on personal caprice and the laws of the Medes and Persians. They majority whims of the day. Ortho­ never changed; therefore, they failed doxy is democratic: it follows the to live. Our Torah, is a perennial majority ruling of the recognized au­ source of “living waters” ever fresh, thorities of the period. Reform Ju­ ever flowing. daism uproots our Tree of Life; Tra­ Prof. Israel Abrahams ditional Judaism fertilizes the Tree Chief Rabbi, and makes it grow. The “Liberals” Capetown, South Africa DEVOUT MORDECAIS ARE OUR BULWARK In our time there have blossom ed forth 'protective organi­ zations' am ong our people which think to Save Israel solely through attacking anti-Semitism. Millions of dollars are poured out annually in an effort to 'cure H am an/ to uncover and denounce every crackpot« moron, 'Napoleon' or oppor­ tunist w ho puts lew s into a frenzy with his anti-Semitic mouthings.

But as with the L em ean hydra, each head they lop off sprouts a n ew one. Israel cannot be saved solely b y d e­ stroying its Hamans. Haman is best destroyed by shower­ ing b lessin gs on Mordecai.

We must look to the education of better Jews, firmer lea d ­ ers, more inspired prophets. W e must encourage greater devotion to our faith and a deeper know ledge of our cul­ ture. These are our bulwarks against any foe. It w ill be Jhe educated, devout M ordecais w ho w ill lead Israel a w ay from the delusive security of assim ilation, and the endless battle against anti-Semitism. It is our M ordecais who must g ive our people a sen se of pride in Jewishness, in the unity of our people, and the pristine purity of our faith. They-have brought us b lessin gs throughout our history. They are our preservation in our time.

'—‘Rabbi M oses Mescheloff.

56

J e w is h

LIFE

American Jewish Foundations

By HYMAN B. GRINSTEIN AMERICAN OVERTURE. JEW­ ISH RIGHTS IN COLONIAL TIMES by Abram Vossen Good­ m an,,Philadelphia: The Jewish Publication Society, 1947, xiv & 265 pp.

A book which would give a lucid * * account of the achievement of equal rights for the Jews in Colon­ ial Times has long been needed.

The struggle for freedom Of public worship, for naturalization, for the right to engage in trade and in crafts and for the right to vote and hold office, was until now scattered in a number of obscure articles with some of the 'material even tucked away in the sources and unknown. American Overture has now filled this need and this wellwritten book gives us a clear state­ ment concerning these matters.

But like all writers in the field, the »author falls into the habit of rehashing the well-known facts of American Jewish history so that his volume is not only a history of Jewish rights in colonial times but almost a general history of the Jews in the colonies. This method of repeating basic facts, while ex­ cusable in early writers, cannot be justified anymore. American Jew­ ish history must be permitted to mature and if an historian wishes to write an detail upon, a given topic he should not be expected nor February,, 1948

should he be permitted to give wellknown facts in his monograph. We already have a number of text­ books in American Jewish history; the untrained reader must turn io them if he is not familiar with el­ ementary facts. Monographs of the type of American Overture must be free from such material.

Despite this failing, the volume before us is a notable contribution to historical writing in the field of American Jewish history. The au­ thor has cleared up many obscure points; he has the happy facility of cutting through a maze of in­ comprehensible material and of presenting his facts in a logical or­ der. The reviewer however would like to call the author’s attention to several matters which seem to be errors. The author would have us believe that there were only one hundred and fifty Jews in New York at the end of the Colonial peri­ od. New York had at least twice as many Jews at that time. Isaac Abrahams, a graduate of Columbia College is identified (on page 108) as probably the son of Abraham I. Abrahams and hence the first Jew­ ish graduate of Columbia. This identification is extremely doubt­ ful. It is quite possible that Abra­ hams was not a Jew at all; many Gentiles had names which sound to us Jewish. Sampson Simson has been generally accepted as thé first Jewish graduate of Columbia.

57

The Massachusetts Council of the U.O.J.C.A. historic step occurred in Dor­ chester, Mass., on November 25th, 1947, when representatives of the-leading orthodox synagogues of Massachusetts assembled to estab­ lish the first state-wide organiza­ tion of traditional congregations.

The newly established body, the Massachusetts Council of the Union of Orthodox Jewish Congregations, is designed to coordinate the efforts of all orthodox synagogues in the State and to institute a comprehen­ sive program of activities which will bring vital stimulus to the promo­ tion of Torah-guided Jewish life.

Among many lay and Rab­ b i n i c a 1 leaders of orthodoxy who were present were Leo S. Hilsenrad, Executive Director of the Union of Orthodox Jew­ ish Congregations, who took a prominent part in the proceedings.

The meeting was the culmination of a series of conferences, which had taken place upon the initia­ tive of the Massachusetts Orthodox Rabbinical Council, of which Rabbi Walter S. Wurzberger is the Presi­ dent. A spirit of optimism and en­ thusiasm dominated the gathering.

Spokesmen for the new Council predicted that it would bring great stimulus to orthodox life, integrat­ ing all Resources and multiplying the vitality of its constituents.

The meeting was presided over by Benjamin G. Leve of Boston. Dr. 58

Benjamin E. Bahn, of Roxbury, Mass., prominent Mizrachi leader, was 'nominated for the Presidency of the Council. Others nominated for office were : Benjamin Green and Albert Glasser, for Vice-Presi­ dents; Samuel C. Feuerstein, for Treasurer; and Maurice Press, for Secretary. A constitution was drawn up and submitted to Mr. Hilsenrad for study and recom­ mendations. Objectives of the or­ ganization, as stated in thç consti­ tution, included strengthening of existing congregations, organizing new synagogues, supervision of congregational Talmud Torahs and religious schools, aid to congrega­ tions in the selection of Rabbis, teachers and schochtim; arrange­ ment of Rabbinical visits and inter­ change of pulpits for smaller com­ munities; establishment of a place­ ment bureau, for Sabbath ob­ servers; support of Yeshivoth, and other religious and charitable in­ stitutions; promotion of Sabbath observance and religious practice generally among university stu­ dents and the people at large; and various other purposes designed to promote the interests and secure proper recognition of orthodox Jewry.

Membership in the Massachu­ setts Council is open to individual Rabbis and laymen, as well as to congregations, who subscribe to J ewish LIFE

Officers of the M assachusetts Council/ U.OJ.C.A. Left to right: Maurice Press (Secretary); Benjamin Green (First Vice-President); Dr. Benjamin E. Bahn (President); Sam uel C. Feuerstein (Treasurer).

traditional orthodox Judaism. In the case of Rabbis, eligibility for membership applies to those who are duly ordained and ministering to constituent congregations of the Massachusetts Council. The Council is to hold an annual Convention as well as three other meetings each year.

The Massachusetts Council of the Union of Orthodox Jewish Con­ gregations of America will imple­ ment in its area the expanded pro­ gram which the national body is now putting into effect, as well as executing its own projects in accordance with local needs. One of

the first steps will be the estab­ lishment of a Speakers Bureau which will be coordinated with lec­ ture series to be instituted in each community. A broad Youth pro­ gram is being devised and Men’s Clubs and other adult activities are to'be fostered. Supervision and pro­ motion'of ¿ashruth in all its as­ pects will of course be a primary ob­ jective. Plans for the immediate future include also curricula gui­ dance for Hebrew schools and the distribution of a wide range of lit­ erature and other educational and propaganda media.

* THE TORAH The Torah contains nothing that logic could refute and declare wrong.

—Yehudah Halevi, 1080-1140.

February, 1948

59

Edited by CHAYAH BATH-AMI "The wolf shall dw ell with the lamb and the leopard shall lie down with the kid« and the calf and the young lion together; and a little child Shall lead them."

Isaiah 11.6 TREASURY OF HEBREW WORDS BROTHERHOOD... M

rin.riK

GOOD...............................

lift

SISTEB...........m 'n »

PLEASANT... ................................

LETTER. SIGN.,.-

w h a t .......................

b r o t h e r .................................

n»

AND THOU SHALT LOVE.. flin K Y t • - t ;

FRiEND^fctfMslH;.......... ¡88

BROTHERS... .................. J*v........ '.... J2JJ

THY FRIEND.v,..iU .^ r t^ .- ;r ^ ^ ^ JH

TOGETHER..................................... K j i j

UKE...^h.. ........................ •*|b2

d w e l l in g .....................

LIKE YOURSELF......................

ALSO...4..,,^...;..........

5^3

Gems to remember.

'•.jib s jjn 1? rnnw |

nn’

COME TO THE POINT A Hebrew Word Game 1 . brotherhood 2. sister 3. letter« sign 4. brother 5. the 8th letter of the alphabet DIRECTIONS: .Fill in the first line. Then omit one letter and use the rem aining letters to make the second line. Do this until you COME *TO THE POINT. You w ill find all the words you n eed in the golden treasury. Look on p a g e 62 for the check-up.

60

J e w is h

LIFE

SstkerA Child of Destiny Esther : Why are you so sad to-day, Mordecai?

Mordecai: I am sad because we are strangers in a strange land.

There are enemies all around ns. How good it would be if we were in our own land again ! There yon would be called HadasSah. Esther: It is a béáutiful náme.

Mordecai: Suitable for a lovely little girl.

Esther: Tell me something about our kindred. How did we get here? i ¡■ Mordecai: When Nebuchadnezzar conquered Jerusalem he took the king captive. Yeconiah was King of Yehudah at that time. My great­ grandfather, Kish, was also taken captive with the king. Kish was from the tribe of Benjamin. He had a son, Shimei. Shimei had two sons, Jair andiAbihail. Jair was my father and Abihail was your father.

Esther: Then you are my cousin.

Mordecai: Yes. When you were left an orphan I took you and I ’ve tried to be both a father and a mother to you.

Esther : You have been good and kind. I shall obey you in all things. v Mordecai: Listen carefully, Hadassah— Esther: I am listening most carefully.

Mordecai: You must keep alive within you the spirit of service to our people. No one can tell when you‘may be called upon to help the Jews here.

Esther: You speak as though we were in danger. Isn ’t King Ahasuerus a good king?

Mordecai: He is good, but he is weak. He is easily swayed by his counsellors. Some of them are not friends to the Jews. Hainan, son of Hammedatha, the Agagite is such a one. Haman hates me.

Esther: Why? Mordecai: Because I refuse to bow down to him. But he hates not only me. He would kill all the Jews if he could.

Esther : You saved the king’s life. Surely he will remember that and .protect yon.

Mordecai : Perhaps he will remember. One can never tell just what a king will remember. Perhaps he will be kind to us. But it is not enough that he should be good to us. Our people are scattered throughout the February, 194&

61

one hundred and twenty-seven provinces in the land. If Haman should work out his evil design and win the consent of the king, swift horses would carry the decree of death to all the provinces and all the Jews would be killed in one day.

Esther: G-d forbid!

Mordecai: Haman is one of those tyrants who are full of hatred, always seeking the destruction of those who have no home, no defense.

He cannot bear to see strangers live at peace, and without fear. If he could he would deny us the sight of the heavens and a breath of fresh air.- .

V" ' ' ": • *V. '*'' Esther: ‘What an evil creature!

Mordecai: Yes, and every generation breeds one. We must be on our guard against them, always prepared to prevent their injustice.

Esther: I would like to help my people.

Mordecai: Perhaps you may be called upon to do so. Who knows?

Every Jewish child must be prepared to defend his people against any tyrant who might arise, .. .

Esther: If there should be need of me I will pray and fast and dare all to help my people. If I perish—I perish with them.

Mordecai: That is the true Jewish spirit, Hadassáh.

Esther : I would like to send those same swift horses into all the one hundred and twenty-seven provinces, tp bring good news p f joy and gladness. What a celebration we would have!

Mordecai: Indeed we would.

Esther: Ha! Ha! Ha! What fun we would have!

THE WORD

By Ida L. Ehrlich Justice, Freedom, P eace and Brotherhood, What are they but stars set in the firmament • Of man's creation. For, m ade in the im age Of G-d, man, too, is master of the word.

He, too, can send the Logos through the void To split the rock of hatred and to pave On chaos, back broad and friendly plains W hereon all m en shall dw ell in unity.

Freedom, Justice, P eace and Brotherhood.

Let but the word go forth and it shall be.

62

J ew ish L IFE

Now, lighter more delicious cakes

Spry with Cake-Improver Trythis Banana Cream Cake 2 c u p s sifted c a k e flou r 1% c u p s s u g a r te a s p o o n s b a k in g p o w ­ d e r (tartrate p o w d e r, 4 te a s p o o n s ) 1 te a s p o o n s a lt

2^2

^ c u p S p ry 1 c u p le s s 2 t a b le s p o o n s m ilk 1% t e a s p o o n s v a n illa 2 e g g s , u n b e a te n 3 or 4 b a n a n a s

ix Bpry’s easy One-Bowl way: Sift flour, sugar, baking pow­ M der >sal t into mixing bowl. Drop in *Spry (no creaming needed). Add % of milk, then vanilla; beat 200 strokes (2 minutes by hand or on mixer at low speed). Scrape bowl or beater. Add eggs and remaining milk; beat 200 strokes (2 min. on mixer). Did you ever mix a cake so fast? That’s because of Cake-Im­ prover Spry’s special secret. Bake in two deep 8-inch Spry coated layer pans in moderately hot oven (375°F.) 25-35 minutes. Cool.

Put layers together with 1 cup heavy cream (whipped and sweet­ ened with 34 cup sugar) and sliced bananas (sprinkled with lemon juice). Top with cream and ba­ nanas. Serve to a chorus of praise from your admiring family.

(All Spry is Kosher and Parve. Spry is made only from pure, vegetable oils in full conformity with Jewish diet­ ary laws. It contains no animal fat.)

Another fine Lever Product February, 1948

63

EDUCATE THE YOUTH!

O. KAHN'S HOTEL Ste. Agathe des Montes, Que. In tlie beautiful Laurentian Mountains STRICTLY KOSHER Under the supervision of the Rabbinical Council of Montreal Be sure of a lovely winter or spring vacation, Dancing, Fine Entertain­ ment, First Class Kitchen, All Mod­ ern Conveniences, Attractive Rates.

If children thou shouldst bear at length Reprove them, but with tender thought'.

Purchase them books with all thy strength.

And b y skilled teachers have them taught.

—Hai Gaon, 969-1038.

Spend your Passover holidays with us—Elaborate Seder N ights.

Write for reservations to:

O. KAHN'S HOTEL 74 Tour du Lac, Ste. Agathe des Monts, Quebec, Canada Telephone 748

Sanctioned by the Union of Orthodox Jewish Congregations of America

64

J ewish LIFE

“ . . .-A'Day. of F ea stin g a n d G lad ness" Best wishes to our many Jewish friends for a

JOYOUS PURIM

MIRACLE WHIP SALAD DRESSING

MUSTARD PRODUCTS

MIRACLE SANDWICH SPREAD

Horseradish

KRAFT MAYONNAISE

Salad

¿RAFT FRENCH DRESSING MIRACLE FRENCH DRESSING

Dusseldorf PARKAY MARGARINE

T h ese p rodu cts bear the

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

KRAFT FOODS COMPANY CHICAGO, ILLINOIS 1 2 February, 1948

65

TIDES HOTEL THE SKYSCRAPER HOTEL ON THE OCEAN

• Superlative Kosher Cuisine

BOOKS He who toiled and bought for himself books.

But his heart is empty of w hat they contain— Is like a lam e man, who engraved on a w all The figure of a foot, and tried in vain to stand.

—Sam uel ha-N agid, 993-1055.

•

SAMUEL M. GRUNDWERG MORRIS NEWMARK Ownership Management

Sincere Purim Greetings . . .

CRAWFORD CLOTHES

1220 OCEAN DRIVE

“Non-Shatnes” Clothes Available UPON DEMAND in all Crawford Stores

Miami Beach, Fla.

There's a Crawford Store N ear You

•

Guaranteed Kosher and “Parve y> AH Sunshine Kosher crackers and cookies are baked under the supervision o f a Rabbi

66

J ewish LIFE

You have seen tnis labels of more than the House c° ‘ " f S ' i b ”UNION i seal of app: JEWISH CONGI

ORTHODOX

GATIONS OS

AMERICA.

product bearing R Every Heinz investigated, and been thoroughly

been found not to contain any am

forbidden food ma has been a qu Tbe name Heinz than 77 years. fat or other i~—

guarantee for more assurance that © seal is your in accordance foods are made try Laws. ^ Jewish Diet

H J. HEINZ C O W W .

PITTSBURGH, PA.

February, 1948

.

.

67

BLUE RIBBON ©

POTATO CHIPS

WHAT IS MEANT BY 'HALF-ASLEEP*?

I! one reads the M egillah w hile halfasleep# he h as performed his obligation.

What is m eant by 'half-asleep'? Rav Ashi said: he is a sleep and not asleep# aw ake and not aw ake; if he is called he responds# but he cannot g iv e . a rational reply# though if he is reminded (of w hat h as b een said) he remembers.

—Talmud# M egillah 18b.

ram now

TASTY KOSHER D E L I C A T E S S E N # Inc. CATERING OUR SPECIALTY

Closed on Sabbaths and Jewish Holidays.

195 E. 165th St.# Bronx# N. Y. Because They’re Triple-Sealed Preferred Since 1900

WE DELIVER

Tel. LUdlow 8-2949

J. Edward Saltzman THE WELL-KNOWN

KOSHER CATERER Announces th a t the Kosher Catering a t the

HOTEL D IP L O M A T 108 WEST 43rd STREET, NEW YORK is under the supervision of The Union of Orthodox Jewish Congregations of America Excellent accommodations for Banquets — Weddings — Bar Mitzvah Parties for groups of 50 to 1,000 people Kashruth is under the direct supervision of Rabbi Abraham Reichlin, who is present in person at each function.

Telephone : BRyant 9-2487 - 8 - 9 68

J ewish LIFE

Since 1S92

IfrT * 7 " m m ^ M 4127 - 18th Ave.« Brooklyn/ N. Y. WHOLESALE

RETAIL

KOSHER SANDWICHES DAIRY “PAREVE’* MEAT Hors D’Oeuveres Packaged Gefulte .Fish

TOV FOODS

Possess the following featu res : 1. Our meats are all “ glat kosher”.

2. All our bread is baked by a Shomer Shabbos.

8. Our. cheese is made from ‘‘Cholob Yisroel”.

4. Free delivery.

5. Our plant and offices are closed Shabbos and Jewish holidays.

T O V F O O D

CO.

445 Bedford Ave., Brooklyn/ N. Y.

Baby Gouda and Mello-Gold Cheese.

(Holland Type)

AMERICAN, MUENSTER and BRICK CHEESE M a n u fa ctu red u n der the p erso n a l su p erv isio n of

Rabbi S. A. Pardes, Chicago, 111.

D. MILLER New York City R e ta il :

13 Essex St.

GRamercy 5-3337

W h olesale:

18 Harrison St.

ULster 5-Q517

Housewives have looked upon this trade-mark as standing for the highest quality and most distinc­ tive flavor of fine foods.

February, 1948

Beech-Nut COFFEE FOODS FOR BABIES PEANUT BUTTER • “ You Can't Mistake the Flavor*'

69

PURIM—A SOURCE OF UNITY Purim created a n ew Mitzvah in the Shulchan Aruch of our faith/ namely# 'the sending of portions one to the other/ This ca u ses the bonds of sym ­ pathetic friendship to be strengthened am ong our people and the unity of Israel to be reinvigorated.

—Rabbi Oscar Z. Fasman.

Congratulations

Hod C A R M E L KOSHER MEAT PRODUCTS D elicious — P u re — A p p e tizin g Hod C A R M E L KOSHER MEAT PRODUCTS are pro­ duced under the guidance of Rabbi Jacob W. Redelheim, President of Hod Carmel Provi­ sion Co., and with the punctual strict supervision of prominent rabbis.

to the Union of Orthodox Jewish Congregations df America . . . and good wishes to the readers of this fine publication* TH E

M A K E R S

O F

W A T C H F O R T H E t(H O D CARM EL” LAB EL U n der G overn m en t In spection ' No. 522 *.......

Wrigley’s Spearmint Gum

© Use P A L C O K O S H E R S O A P

POWDER 100 lb. DRUMS

PAL PRODUCTS MANUFACTURING CORP. 4606-2nd AVENUE

70

BROOKLYN. N. Y.

J ew ish L IF E

Gartenberg & Schechter’s

CLARENDON

HOTEL

Lakewood, fi. J. Sabbath and Kashruth S trictly Observed .

•

In the Summer

PIONEER COUNTRY CLUB Greenfield Park, N. Y,

NEW MAN CATERERS The Finest Kosher Catering at leading Hotels, Synagogues or in your own Home 248 W. 69th St., N. Y. C. SU 7-8400

RENN

ANNOUNCEMENT "Impressed with the religious spirit, Kashruth, accommodations, natural beauty, experienced guid­ ance and professional program­ ming of NORTH STAR GAMPS, in the heart of the Adirondacks — I have joined hands with the man­ agement of these camps and in­ vite your children to join the fine group of campers for the coming •summer season."

—IRVING M. BUNIM NORTH STAR CAMPS Duane, N. Y. Tel.: Malone 17F23 New York Office: 15 Park Row Tel. WOrth 4-1189 Directors: Rabbi Herman L. Goldenberg, Myron H. Gordon, Henry S. Pessar.

'—custard-desserts

m a d e w ith our "Junket" Brand R ennet — Pow der or T ablets, are a lw a y s K O S H E R P ro d u ct o f

“ J U N K E T m BRAND FOODS D ivisio n o f C h r . Hansen*s L a b o ra to ry , Inc., L ittle F alls, N . Y . “ J U N K E T ” ts ike trade-mark o f Chr. Hansen s Laboratory, Inc., for its rennet and other food products and is registered in the.

United States and Canada.

February, 1948

71

I JkuVft OtD-PA8H!OKED

¡ § § ||f 6EFILTE FISH MAKES THE MEAL ...A S A MAIN COURSE OR APPETIZER

Just Received from England!

Herman Schwab: A World in Ruins.

(History of German Jewry) $4.00 Martin Buber: M oses $3.00 Buber: Betw een Man and Man $3.50 Saadya Gaon: The Book of Doctrines and Beliefs ‘ $2.50 Jehuda Halevy: Kuzari $2.50 Pliilo Selections $2.25

P H ILIP P F E L D H E IM Publisher# Bookseller and Importer 45 Essex St., N ew York 2, N. Y. Tel. GRamercy 3-5093

Clear broth comes to a delicious jell after a few hours in the refrigerator. And BIG 16-oz. glass jars keep six portions at the peak of flavor! So inexpensive! Certainly it’s Kosher and Pareve. At your grocer’s now.

MOTHERS FQOD PRODUCTS, INC., 59 OGDEN ST., NEWARK 4, N. J.

L O U G . S IE G E L , Inc. America’s "Largest Kosher Restaurant

209 WEST 38 t h STREET New York, N. Y. Wisconsin 7-1262 Under the Rah binic Supervision of R abbi H . H . Orenstein

D istin c tiv e K o sh e r C a terin g fo r a ll occasions.

The Patrician C aterers 151 WEST 51st STREET New York City Circle 7-7068 'A D W E ' TIDS

g ig C O S M ET IC S

already available 9 ' Lipstick—Rouge—Face Powder—Face Cream Nail Polish—Liquid Shabbos Soap—' Baby Powder—Tooth Powder—Brilliantine.

R e f: Rabbi Dr. J. Breuer and other orthodox rabbis.

An

id eal

D'H'iSS

gift!

W rite or phone for order-cards im m ediately!

Sanctioned by

The Union of Orthodox Jewish Congregations of America

72

ROSY ADLER 515 W. 187th St., N.Y.C. 33 T eleph on e: L O Use only

lipstick all year around!

J ew ish L IF E

MARRIED BLISS . He who is unmarried is not consid­ ered a full person and know s neither joy, p eace, nor blessing.

—Yebamoth, 62b. j

"And in every province, and in every city . . . the Jews had gladness and joy, a feast and a good d a y /\ •

C

r e

a

t a

of

tta n c e s fc

A J O Y O U S P U R IM b e e f, p e r fe c tly

•

}•

100 per cent purè kosher beef :• prepared under strictest rabbinical •

1

THE

GOVIv*^ r\

also Tamar Kosher Beef, jjg Hamburger .

•Steak and Coirhed

V

'«Ä \lB L

HOUSE OF CALVERT Calvert Distillers Corporation New York City :v. #■ WmB¡1 „

5

H O L ID A Y '

M

A

C

A

R

O

O

N

M

I

X

Trade Mark INGREDIENTS Sugar * Kernal Paste Water and Egg Albumin

x

A dd o n e . e g g w hite a n d bake: 6

■

j

0

■

M

A

C

A

R

O

O

N

S

< B >

ALLIED FOOD INDUSTRIES Inc., PERTH AMBOY, N. J. February, 1948

73

Enjoy EVERY Issue of

USE| I

THISBETTER BUTTER KOSHER © OCOM A UNSALTED BUTTER

Pure - Fresh - Rich in Nourishment

T he m agazine that speaks fo r you — and to you

|

And bring this inspirational treat to your friends —

Prepared under the supervision of The Un}on Of Orthodox Jewish Cong.

Use our wonderful GIFT OtTER 3 (1 Yr.) SUBSCRIPTIONS FOR $3.00 (Donor’s own new or^ renewal subscription may be included)

Individual Subscriptions 1 Year $1.25 — 3 Years $3.00 Fill in names and addresses below and mail at once to i *

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THE BELLEVUE CREAMERY AND PRODUCTS CO. ! 96 Gansevoort Street ' N ew York 14. N. Y .,

j

UJDM t

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I Here A t' Last!

Available at Your Grocer

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jin 24-Oz. B oxes

City . . . . ___ . . . . . .Zone............S tate.............

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SOAP POWDER Supervised by RABBJ HAROLD BAUMRIND, j; Milwaukee, Wisconsin What you’ve always wanted — A Kosher SOAP Powder for your DISHES, POTS, PANS, SILVERWARE: It's strictly kosh­ er, maketa lots of SUDS, keeps water really soapy.

Good for floors, woodwork,, excellent for washing I clothes.

ASK YOUR GROCER FOR [ A BOX TODAY Distributed by STONE ! SOAP CO. Detroit, Mich.

TRinity 3-0700 (iSo Kind to Your Handsn

J ewish LIFE

Have You Tried

Strictly Kosher Corned Beef in C A N S

SUPREME -itso

Under Strict Supervision of Rabbi S. I. Levin

KOSHER

^ LB. PER CAN -----• ----.F E I N B E R G KOSHER SAUSAGE CO. Minneapolis, Minnesota

PROVISION MFG. CO., Inc. 1353 Boston Road, Bronx, N. Y. u n der su p erv isio n o f

RABBI JACOB MESKIN

1655 Washington Ave., N. Y. 31 Y e a rs of S a tis fy in g C a terin g In th e F u ll S en se o f th e W o rd

' " i d l/Wffe

WrctdMonc COR Ç0R

J, e

MANISCHEWITZ R E S T A U R A N T

10-12 AVENUE A GRamercy, 5-1893 - New York,-N.Y. We Also Cater Outside of Our Establishment

W IS E

R eserve N o w fo r S e d e r S erv ice s K a sh ru th u n d er th e su p erv isio n of R a b b i S am u el S in g e r , m em b er of th e U nion of O rth odox R a b b is o f th e U , S . an d Canada,

February, 1948

11 THE

M JB 1 75

DIAMOND CRYSTAL KOSHER SAIT is certified b y R a b b i H e rsch K oh n o f N e w York

THE BOOK AND THE SWORD A book and a sword d escended to­ gether from heaven. Said the Almighty# 'If you w ill abide b y the moral law of the Book# you w ill be sa v ed from the sw ord/ —Sifri, Ekeb.

WEST SIDE CATERERS ' Finest' S tric tly Catering a t H o te ls, S yn a g o g u es, or in y o u r ow n home.

697 West End Ave-# N. Y. C. ACademy 2-3526 Rabbi H. Goldenberg

Not Too Coarse# Not Too Fine.

ENJOY YOUR DESSERT by making sure it is

KOJEL The DELICIOUS KOSHER GELATINE DESSERT

Prepared under the supervision of Rabbi J, L. Seltzer Prepared by KOSHER DESSERTS Inc. New York» N. Y. 76

R. Papilsky

The Finest# Purest Kosher Products Made!

Pareve Soap : Oil : Honey Kosher Soap : Kosher Cleanser Garber* s M izroch i P ro d u cts .a re certified an d a p p ro v ed b y th e U nion o f O rth odox J ew ish C on g reg a tio n s o f A m erica .

GARBER'S MIZROCHI Kosher Products Garber Eagle Oil Corp.

345 Hewes Street B'klyn# N.Y. Pure, Kosher Vegetables F ats and Oils N ut - Ola F a t Prod. Co., Inc. 301 Vernon Ave. Brooklyn# N. Y.

• e A K in c

•cooKinc

1 F R S iriG J e w is h

L IF E

SO GOOD SO DELICIOUS

SPARE-WAY FOOD PRODUCTS Brooklyn, N. Y.

SE R V E IT D A IL Y !

Manufacturers of

GOLD CREST M AYO NNAISE s PICKLED PRODUCTS <§> Supervised and endorsed by Unión of Orthodox Jewish Congregations of America

Kosher • Pareve IT'S SLICED IT'S WRAPPED

T oasts B e tte r

T astes B e tte r

STUHMER'S M o d e r n

CAMP DELANORE

•

FN R O LL N O W

9 H H H

C H A L E H

CAMP DELAWAXEN

for girls 6-16 30th b e a s o n for boys 6-16 BAMBI HALL for children 4-6. Expert guidance and care. “ IN THE POdONOS 1’—21/2 hours from New York—LACKAWAXEN, PA.

The Foremost IOrthodox Camps in the United States Daniel Trotzky, Director

February, 1948

1775 Broadway, N.Y.C.

Circle 5-8925

77

KASHRUTH DIRECTORY

------------ ------------------------- ® --------------------------------------WATCH FOR THIS SEAL: © . It is your guarantee that the product has been thoroughly investigated and every ingredient found to conform in every w a y to the Jewish Dietary Laws. , This Directory appears in each issue of JEWISH LIFE. Listings are passed upon by the Rabbinical Council of America, Rabbinic body of the Union of Orthodox Jewish Congregations of America. Only such items are included as are either directly endorsed by UOJCA# which are marked by © , or have other respon­ sible Rabbinic supervision. Consufhers are cautioned to ascertain that the Hechsher or © sea l of Kashruth approval is affixed to the lab els of food and other products.___________ ___________ ________

BABY FOODS © French (Best Foods) © H. J. Heinz Co. © Kraft French @ Beech-Nut Co. © Miracle French (Kraft) BREAD & CHALLAH © Miracle Whip (Kraft) George F. Stuhmer Co. © Thousand Islands (Best Foods) CAKES, COOKIES & CRACKERS FISH PRODUCTS © Golden Cracknel (Golden Crack­ © Mother’s Old Fashioned Gefilte nel & Spec. Co., Detroit) Fish (Mother’s Food Products, © Ry-Krisp (Ralston-Purina) Newark, N. J.) © Sunshine Kosher (Sunshine Bis­ FROZEN FOODS cuit Co., N. Y. C.) © Sanborn’s Kosher-Pakt Brand: Stuhmer’s Doughnuts Cheese Blintzes; Gefuelte Fish; M. Sussman, 206 Clinton St., N.Y.C. Potato Pancakes; Pot Boast; Tam Tam (Manischewitz) Stuffed Cabbage.

(Sanborn CANDIES AND DESSERTS Foods, Cedarhurst, N.Y.) ® Frizz (Kraft Desserts) HONEY © Loft, Inc. © Garber Eagle Oil Co. Isra Chocolate Co. Rokeach’s Pure Honey CEREALS Streit’s Honey © H. J. Heinz Co. FLAVORINGS CHEWING GUM Westag Vanilla, Westag Lemon © Wrigley’s (except Pepsin) (Table Products Co.) CONDIMENTS © H. J. Heinz Co. HOUSEHOLD SOAPS AND DAIRY PRODUCTS SCOURING POWDERS © Ocoma Butter (Bellevue Cream­ © Dreft (Procter & Gamble.) ery, Omaha, Neb.) © Dif (Dif Co., Garwood, N.J.) Edelstein’s Tuxedo Brand © Garber Eagle Oil Co., Brook­ D. Miller, 13 Essex St., N.Y.C. lyn, N.Y. Schmerling (Schnall Products, © Mel’o (Hygienic Products Co.,.

Brooklyn, N. Y.) Canton, Ohio) DRESSINGS © My Pal, (Pal Products, Brook­ © Cascade; Duchess (Table Prod­ lyn, N.Y.) ucts Co., San Francisco) © Oakite (Oakite Inc., N.Y.C.) 78

J e w ish

LIFE

© Palco (Pal Products, Brooklyn, N.Y.) © Puro (Puro Co., Chicago) ©' Scoop (F. R. Corp., N.Y.C.) Rokeach’s Kosher Soap (L Rokeach & Sons, Brooklyn, N.Y.ij Streit’s Kosher Soap (A. Streit, Inc., N.Y.C.) Zober (Stone Soap Co., Detroit) MAYONNAISE © Best Foods © Gold Crest (Sparewayl Foods, Brooklyn, N.Y.) © Heinz (H. J. Heinz Col Pitts­ burgh) © Kraft (Kraft Foods Co., Chicago) ©* Nu Made; Piedmont ] (Table Products Co., San Francisco) Heilman’s (Best Foods) f MUSTARD © Best Foods (with horseradish) © JjC J. Heinz Co. @ Kraft Foods Co. (with horse­ radish) OLEO-MARGARINE j .

Contain Milk © Nucoa (Best Foods) j © Parkay (Kraft Foods Co.) PEANUT OIL © Garber Eagle Oil Co. Rokeach Kosher Peanut Oil PEANUT BUTTER © Beech-Nut (Beech-Nut , ¡Packing Co., N.Y.C.) © H. J. Heinz Co. © Beverly, Real Roast, (Table Products Co.) POTATO CHIPS © Blue Ribbon (A* A. Witter Co., Albany, N.Y.) PREPARED PASTRY MIX © Holiday Macaroon Mix I (Allied Food Industries, Perth Amboy, N.J.) February, 1948

RELISHES, PICKLES, etc. © Best Foods, Inc. © H. J. Heinz Co. © Spare-Way (Spare-Way Foods) Brooklyn, N. Y. SALAD OIL © Garber’s Misrochi (Garber Eagle Oil Co., Brooklyn, N.Y.) Rokeach Kosher Salad Oil SALT © Certified Kosher Coarse Salt (International Salt Co.) Chippewa Kosher Salt (Ohio Salt Co.} Diamond Crystal Salt Co. (St. Clair, Mich.)

SANDWICH SPREAD © Best Foods, Inc. ® Lunch Box (Table Products Co.) © Miracle-Kraft (Kraft Foods) SOUPS ’ © H. J. Heinz Co. Horowitz-Margareten Manischewitz Food Products Rokeach Kosher Soups SYRUP © Sleepy Hollow (Table Prod. Co.) TARTAR SAUCE © Best Foods, Inc. VEGETABLE SHORTENING © Bestfat (M. D. Zimmer Co., N.Y.C.) © Garber Eagle Oil Co. © Humko (Memphis, Tenn.)

Covo, Hydora, Spry (Lever Bros,, Cambridge, Mass.)

Crisco (Procter & Gamble,-N.Y.C.) Nut-Ola Co., N.Y.C. Nyafat (I. Rokeach & Sons, Bklyn.)

VINEGAR ® Garber’s Misrochi ® H. J. Heiiys Co. © Old Mill (Table Products Co.) 79

WHAT WILL THEIR PASSOVER BE? A FEAST — OR A FAST?

The ROOSEVELT SCHOOL at Hyde Park, N. Y. Private resident elenqientary school, for boys and girls. Most modern school buildings and all facilities, ^on beautiful estate adjoining Roosevelt Shrine* Now accepting enrollpaents fori! the fall semester of September

194§3.j ’ : -

■' : ■:: V’

'

? Dietary Laws Observed 11 Catalogue L on Request

IT ALL DEPENDS ON Y-O-U-l

DANIEL TROTZKY, Director Nevir York Office: 1775 Broadway' | Telephone : Circle 7-7215

$6.00

sends a PASSOVER PARCEL to a hungry, hopeful D. P. in YOUR NAME. How m any can you spare . . .

AIDS FOR THE STUDY OF HEBREW

Two? . . . Three? . . . Six?

Hebrew Stories for Children

^Your YOM TOY* too, will be much hap­ pier, if you know that at that moment Y O U R parcel or. parcels will be mak­ ing it a . truly happy PASSOVER for some one else.

Hapoel Hamizrachi Overseers Relief Committee Charles Bick, Chairman Rabbi Isaac Avigdor, Morris Gershbaum* Dr. Jos. Kaminetsky, Dr. Maurice M. Sage Please fill out and return the attached coupon A T ONCE so that YOUR help will arrive on. tim e.' {Make check payable to the HapoeT Hamizrachi Overseas Relief Committee). / '' Hapoel Hamizrachi Overseas Relief P erm ittee 38 Park Row, NewxYork 7, N., Y. Gentlemen Enclosed please find $ ........... f or. . . . .

Passover parcels to be sent in my name to Europe or Cyprus.. .

Name vi s.,*. >. .i&>« . Vv **• • '$ • • '... ; ' 'Address

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

Price $4.00

Published by the Shainberg Foundation. V Edited by Dr. Irving Agus.

These stories are p rofusely illustrated in col­ ors and have an English vocabulary. '5.

Set of 5j voL- .

Price $2.25

Modern Hebrew A text book , for Adults. . Compiled

by Dr, Harry Rabbi I M. H. Lewittes

Sippurim Kalim

Bluinberg

and

Price $1.25

Hebrew Short Stories for High School,

by Dri Edward Horowitz-

Misifruth | Hadoroth

Price $1.25

Select Readings in Hebrew Literature.

Edited by Dr. Harry Blumberg and Rabbi M. Bp.; Lewittes v

A Vocabulary of Jewish Life Price $1.50 “ The A.B.C. of Judaism’’

By Rabbi A. M. Heller W rite' for Free Circular.

'

HEBREW PUBLISHING CO. 77 D elaney Street, N ew York,N. Y. J e w is h

LIFE

GLEN SPEY, NEW YORK CITY OFFICE: 1768—55th STREET, BROOKLYN 4, N. Y. BEachview 2-2557

W e are now accepting a limited number of enrollments for the 1948 season.

KASHRUTH SUPERVISED BY ® THE UNION OF ORTHODOX JEWISH CONGREGATIONS OF AMERICA

Dreft the suds discovery that washes dishes cleaner than soap is KOSHER and PARVE Approved by the Union of Orthodox Jewish Congregations of America . . . for meat and dairy dishes Dreft makes dishes shine—even without wiping

PROCTOR & GAMBLE’S PATENTED SUDS DISCOVERY (R)

A Hymosol product