Jewish Life December 1954 by Jewish Action

Jewish Family Life Today —I. Grunfeld

When the Gl Comes Home Israel's Diplomatic Strategy Those “Secular” Holidays

BOOKS RECORDS LETTERS

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# EDITORIALS S aul B ernstein , Editor M. M orton R ubenstein D r. E ric Offenbacher R euben Gross R abbi S. J. S harfm an

Editorial Associates M. J udah Metchik

Assistant Editor Cover by P aul H ausdorff

Inside Illustration by N orman N odel

THE MENACE OF CALENDAR REFORM .... .............................. 3 : THE UNION IN CONVENTION:.............. .... 4

• ARTICLES YOU AND THE RETURNING GI .... 7 . Joshua J. Epstein JEWISH FAMILY LIFE TODAY .................. 11 I. Grunfeld A NEW PHASE IN THE MIDDLE EAST... 25 I. Halevy-Levin THROUGH A JOURNALIST'S EYES ........... 31 Nissan Gordon I abbath ANGELS AND HALLOWE'EN GOBLINS ..................... ... . 35 Lillian S. Abramson

• SHORT STORY THE PAWN ... '.................................................21 Moshe Dluznowsky

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

• POEM MENORAH LIGHTS ...' Louis Eisenmayer

•............... 20

• BOOK REVIEW Published by U nion of Orthodox J ew ish Congregations of A merica Moses I. F euerstein

President Max J. Etra, Rabbi H. S. Goldstein, William B. Herlands, Samuel Nirenstein, William Weiss, Honorary Presidents ; Samuel L. Brennglass, Nathan K. • Gross, BenjandLin Koenigsberg, Ben jamin Mandelker, Vice P res idents; Edward A. Teplow, Treasurer; Reuben E. Gross, Secretary.

CATALOGUE OF NAZI ATROCITIES ....... 40 Israel Gorstein BIBLE STORIES FOR CHILDREN .... .'.......... 41 Deborah Offenbacher

• ON THE JEWISH RECORD

• FEATURES AMONG OUR CONTRIBUTORS ...-9 LETTERS TO THE EDITOR ..........

• SERVICES © KASHRUTH DIRECTORY ... .................... 54

r f m c H # O u r Contributor* DAYAN DR, IS ADORE GRUNFELD is a member of the Beth Din (Eccles iastical Court) of the Chief Rabbi of the United Hebrew Congregation of the British Commonwealth and Empire. A lawyer as well as a rabbi, his publica tions cover the spheres of religion, law and economics. He has recently con tributed several outstanding articles to JEWISH LIFE, including a series on Rabbi Samson Raphael Hirsch.

CHAPLAIN (1ST LT) IOSHUA J. EPSTEIN S current article is his second written for JEWISH LIFE from his post in Pusan, Korea on the Jewish com munity's responsibilities fo the religious life of the soldier and veteran. He is a musmoch of the Rabbi Isaac Elchanan Theological Seminary and is on a leave of absence from Congregation Bnai Israel of Kearny, N. J. *

LILLIAN S, ABRAMSON, housewife and mother of two children, is the co-

authorJof "Jewish Holiday Party Book," published recently by Bloch Publishing Co. She is a graduate of Brooklyn College,. Columbia University and the He brew Teachers Training School- for Girls>f. . She specializes in writing stories for children.

1 HALEVY-LEyiN continues as JEWISH LIFE readers' favorite for his searching analyses of events and trends in Israel. He is editor of "Modern Israel Library."

NISSAN GORDON writes the "Religious Jewish World" column for the Jewish Day-Morning Journal.

| *

MOSHE DLUZNOWSKY, whose story "Jhe Pearl" appeared in the MayJune issue of JEWISH LIFE, is the author of "The Wheel of Fortune," a book of short stories which won the Zvi Kessel Literary Prize. A novel by Mr. Dluznowsky, "The Potter's Daughter," was published in Israel earlier this year.

Jewish LIFE

THE MENACE OF CALENDAR REFORM

^■HE RECENT conference, in London, of Jewish religious leaders from several countries who met to deliberate means of combatting Calendar Reform, has served to focus the attention of world Jewry on a menace which can no longer be minimized. Through the past several years, sponsors of a “fixed calendar” have pursued their goal on the inter national scene, addressing themselves skillfully to economic, political and even religious leaders of all lands. Earnest Jewish opposition has so far proven of limited effect. Last July, the threat toojt on immediacy with the introduction in the United Nations, by India's representatives, of a Calendar Reform proposal. India's action was supported by Soviet Russia and Yugoslavia and was opposed by Pakistan. While representatives of the United States, Britain, France and Belgium also expressed opposition to the measure, political considerations ap parently prevented their opposition assuming definitive form. The up shot was a resolution requiring that the views of all governments be canvassed with regard to the India-sponsored proposal. The proposal submitted to the U.N. is substantially in the form long advocated by the World Calendar Association. This is designed to achieve fixity of the calendar ||g-Jthat is, each date would fall on the same day each year. To adjust the calendar to the length of the solar year, a “blank day” would be inserted each year. As a result, Shabboth would no longer coincide -7- except occasionally — with the seventh day of the week but would fall on a different day each week of the year. I| IHERE is no need to underscore the disaster which adoption of the measure would represent to the Jewish religion. It needs only be said that if the nations of the world were to adopt this program of Calendar Reform, Jewish Sabbath observance would Battle be made a practical impossibility. For The In the United States, efforts to combat Calendar Sabbath Reform have been centered in the League for Safe guarding the Fixity of the Sabbath. Most of the leading Jewish organizations are associated with the League, which has conducted a creditable educational campaign. Unfortunately, how ever, while the World Calendar Association seems to enjoy large means and increasingly powerful support, the League has had to struggle November - December, 1954 3

along with the most meagre means. The contest has been painfully unequal. The battle for the fixity of the Sabbath must now take the highest priority among Jewish causes. Whatever issues may divide Jewish groups, this is one upon which all must unite and act, for the threat strikes at the basis of Jewish life. Resources must be marshalled in proportion to the weight of the task and employed in keeping with its scope and character. This is no skirmish but one of the great battles of Jewish history. JEWRY, fortunately, can count upon strong allies in this cause. While ^ the theological issue may be less decisive for some Christian de nominations than others, Christians of all denominations are neverthe less bound to look askance at a proposal which subordinates any concept of the Sabbath to material considerations. “Fixity Spiritual of the calendar-’ spells the supremacy of materialism, Allies the ultimate triumph of irreligiosity. In essence and in fact, this type of calendar reform, persuasive though it can be made to sound, constitutes the antithesis of the spiritual concept of life. Thoroughgoing efforts must be made to rally to the cause all, of whatever creed, who seek the consecration of human life. Faced with opposition so organized, the fixed calendar threat can be removed once and for all from the calendar of public affairs. Be it noted that many of the benefits which are offered by the World Calendar Association’s plan can be achieved by other forms of calendar reform which would not imperil the Sabbath. This has been demonstrated by the League for Safeguarding the Fixity of the Sab bath, which has formulated a calendar reform plan free of the object tionable characteristics of that which has been put forward by India and yet incorporating the substance of its professed aims. It is signifi cant that advocates of a fixed calendar have consistently ignored the League’s plan.

THE UNION IN CONVENTION

/CLIMAXING fifty-six years of maturing development, the Union of ^ Orthodox Jewish Congregations of America emerged, at its recent National Convention, as a new force on the American Jewish scene. Unusual and impressive in many respects, the Union’s convention was most remarkable in that it disclosed this organization as an articulate, dynamic body, firmly integrated in its constituency. The Convention manifested, as a living fact, that the Union of 4

Jewish LIFE

Orthodox Jewish Congregations has become the central instrument of a reborn Orthodoxy. It was undoubtedly this aspect that brought to the event an aura of pervading significance. Not with benefit of stage props or the synthetic devices of the organizational promoter, but simply by serving as a needed focus for men moved by a common urge and impelled towards a common goal, the Convention took on the quali ty of a vibrant experience. This note was apparent from the moment the first delegates arrived, prevailed throughout and was carried home to the four quarters of the land by the participants upon their departure. ■JHIE Convention theme, “Three Hundred Years of Orthodox Jewish Progress in America,” aptly lent itself to the overriding mood of historic purpose. The Tercentenary of the Union’s parent congrega tion, the Spanish and Portuguese Synagogue of New Vista O f York, to which the Convention paid memorable tribThree ute, brought fresh realization that the historic Jewish Centuries faith and way of life are rooted deep in American soil. Today’s Torah institutions'were viewed in the light of the fact that traditional Judaism in the New World has persevered through all the exigencies of time and clime, remaining today the prevailing creed among American Jews. Recog nizing the community of character and purpose among themselves, the delegates sensed vividly that the long-familiar call for “united action” among traditional forces is no longer just a sldgan but a realizable program. ■pHE SUBSTANCE, as well as the essence, of the Union’s Convention has evoked wide commendation. The program, manifesting insight into practical needs as well as objective aims, was original, compre hensive and varied — and executed with thoroughness. The attendance, about six hundred, justified the policy of holding the Convention, for the first time, outside of New York City. The remarkable array of featured speakers and panelists — including such figures as Herman Wouk, Ambassador Abba Eban, Governor Robert E. Meyner, Dr. David de Sola Pool, Dr. Samson R. Weiss, Rabbi David Hollander, Rabbi Ralph Pelcowitz, Chaplain (Maj.) Max H. Daina, Dr. Bernard Lander, Charles Nemser and Moses W. Gasner — brought a diversity of experiences to bear on the range of issues which the delegates faced. Notable, too, was the fact that the program, for all its distinction, was not addressed as to a “captive audience” but rather served as a nucleus around which the delegates formulated their deliberations. Supremely significant was the kavonah of the event. It was an experience within, rather than about, religion. The services and Daf Yomi shiurim were not adjuncts of the Convention but rather integral November - December, 1954

with its motif of spiritual fulfillment, which rose to an unforgettable peak of simchah shel mitzvah on Shabboth. ^■HE CONVENTION expressed its spiritual identity with Israel’s heritage from the past, took earnest stock of the present and turned its face towards the future. There was no lack of cogent criticism, but it was in a spirit of realistic self-criticism, in a Ready For sense of personal and collective responsibility. The G reat Union was no longer a vague, impersonal “they” Tasks but a specific and personal “we.” To the leadership of the organization, the representatives of America’s orthodox synagogues said, in effect: It may have taken long to bring us here, but now we are here; we may long have lain dormant, but now we are awake; for long may our vision have been, bounded by the walls of our own synagogues, but now we gaze at the broad American scene; once we saw small tasks, and were hesi tant — today we view a giant challenge, and are not afraid; we are ready for great tasks. The program undertaken by the UOJCA Convention is premised upon the centrality of the Synagogue in Jewish life, and upon the in tegration of orthodox congregations, through the Union, as a coordinated force. The program provides for expansion of existing services and the creation of additional tools whereby each synagogue will be enabled, through the Union, to function to greater effect in its own community. It embraces a network of regional units, field service, additional pub lications, full-scale development of the National Conference of Syna gogue Youth, the institution of a Department of Education to service orthodox Talmud-Torahs on a national scale and a boldly-conceived project to create, on a systematically planned basis, new congregations in suburban areas and new communities. Directly aimed at the main currents of American Jewish life, there can be no doubt that the im plementation of this program will bear decisive consequences. 'pH E UNION of Orthodox Jewish Congregations, as the hub of a dynamic movement, proved its worth at the National Convention. The delegates of its member synagogues too demonstrated their mettle at the conclave. The history of the period to come must demonstrate that the new leadership of the Union will bring to fruition the or ganization’s great potentialities. Under the guidance of Moses I. Feuerstein, the Union’s newly-elected president, there is every reason for confidence that* im yirtzey Hashem, the historic task will be fulfilled.

Jewish LIFE

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What / s the Religious A ttitude of the Ex-Serviceman?

And the Returning G. I. By JOSHUA J . EPSTEIN ^■HE MILITARY service gathers together the young people of our nation in hundreds of installa tions all over the world. This very important part of our community is presently, exposed to a new kind of education and training. I am going to analyze the religious part of the army's program and I will try to draw some conclusions from it. When a man enters the service, he is thrown together with many men he would seldom have met in civilian life. The usual sixteen weeks of basic training are filled with constant activity, in which orders and commands are liberally dispensed to the “green” troops. The shouting and the requirements for immediate execution of these orders make the men long for the quiet atmosphere of some restful place, where only the friendliest November - December, 1954

words will pass, and the warm re lationships of friends will be the program for the evening. Company commanders are en couraged by the Department of the Army, Navy and Air Force to urge their men to attend chapel in order to improve the moral lives of their troops. Commanding generals get weekly reports from the chaplains about the number of men that have attended services, and the division chaplains on many posts spend much of their time in an effort to improve or enhance the religious program of the particular area. The result is very interesting. Dur ing basic training, when almost every move of the trainee is pro grammed, we find great numbers of almost uninterested parties áttending services regularly. Young men, who in civilian life had little or no contact with their local synT

agogue, become steady chapelgoers. How does this experience affect them? Can we predict their future religious adherence? I believe that by analyzing what actually happens to these men during their crucial training period we can possibly estimate what their attitude about their religion may be in succeeding years. jyjANY MEN, when they attend their first service in the army, have decided difficulties with the Hebrew prayers that are included in their service. The able chaplain will slowly read with them and sing with them, till the Aleph and Beth return from the pre-Bar Mitzvah days into reawakened knowledge. Most of the men have had some type of Hebrew education, and some remember a few Hebrew words and phrases. Some recall the songs from their junior con gregation, and the service becomes an hour of remembered sentiments of many years gone by. The quiet and peaceful contemplation, so missing in the average barracks, is suddenly re-granted to them during that hour. Here a man must not respond immediately to a shouted order, neither must he outrace his companions in any exer cises. The friendly “Good Shabbos” of the chaplain brings the hour of happiness to an even great er point for here is the first army officer who has the opportunity and desire to know him as an individu al, to inquire about his family and about his home town. After 8

the service, the usual refreshment committee appears with salami or lox sandwiches, heimishe delicacies and the evening indeed proves an almost complete return to the casu al spirit of the home. The new men crowd around the chaplain to see whether he, in his knowledge of the army, can either assist them in practicing their col lege specialty or their civilian spe cialty during their stay in the army. He can at times advise them or help them in getting their quali fications to the ears of the inter ested officers so that their services can be requested. He lends his sympathetic ear to their troubled minds when they receive disquiet ing letters from home, from their wives, about their children, or from their parents. He is the man who can often quieten their fears of the future or allay the concern of their families. He can assist them in reinstating themselves in the good graces of their command ers, and he can often help them in the emergencies that arise. He can give them comfort and assur ance, in time of doubt, restlessness or depressed feelings. He becomes a father and guide to thousands of youngsters whose parents are many miles away. J BELIEVE that this sudden close relationship with a rabbi invari ably leaves some kind of an im pression on the young men. Their synagogue is no longer an organi zation about whose administration and activities they are completely uninformed. Their rabbi is not a Jewish LIFE

man who speaks to them from the pulpit, but a very personal friend whose office is open day and night. Their house of prayer is their own — they are the baalebatim, the presidents and the executive boards. The soldier feels his im portance in this chapel, and he wants to take his proper place in his synagogue. I sincerely believe that after two years in the service, about fifty per cent of all Jewish servicemen take a different view towards their Jewish faith. Many have actually received some experience in the responsibilities of community lead ership. Thousands have returned to the Hebrew word which they chanted in the chapel. Others have struggled along with the chaplain when he slowly read some of the Hebrew prayers. Many received real comfort and courage from the often unintelligible Hebrew words, and the calm and joyous atmos phere of a Friday Evening Service. Soldiers all over the world have again recognized that for some rea-

November - December, 1954

son they quickly look for contacts with men of their own faith. They seek out their chaplain, their co religionists, and they slowly arrive at a community responsibility. They become concerned when the other Jewish men in their barracks do not attend services. They become worried if one of their faith does not try his best to be a respected soldier. They, as members of their own Jewish community, worry about some soldier-friend of theirs, who seems to be ill or unhappy, and they see their rabbi-friend for advice in helping this man. ■JTHE SOLDIER, is often over whelmed by the friendly treat ment given to him by complete strangers in far-away places. The intelligent Jewish serviceman sure ly ponders the question: Why should the Jews of Fort Smith as sist the Jewish soldiers at Camp Chaffee, or why should Jews of San Antonio help the soldiers of Fort Sam Houston or the airmen of Lackland Air Force Base? In the beginning he may be sur prised, but after a while he begins to feel that the bonds of Judaism may be a bit stronger than he had ever imagined. These people thou sands of miles from his home seem to find something in common with him, although he had never met them before. In many cases the soldier begins to feel proud of this bond, and when he returns to his home, the Jewish idea of Hachnosath Orchim will not be quickly forgotten. I believe that a very different 9

type of Jew will return to his com munity after his two years in the service. The young man who had severed his relations with some particular synagogue, will attempt to reopen them again. The little Hebrew letters* forgotten so long ago, have come back to his mind and they again are building blocks of the Service of Israel. The house of worship again has become the house of comfort and consolation, of friendship and of good and hap py relationships with friends, and, above all, the place where he feels the closeness of his family and his G-d above. Most of these men rare ly thought of these concepts and ideas, and surely few felt any com munity responsibility. TH ESE ARE the men that leave A the service to return to your community. How do you receive them? Do you welcome them and give them a seat of honor or does this former soldier enter your syn agogue, seat himself in the last row, and finally leave the service because hardly anyone has spoken a word to him? Has your congre gation invited the returned GI to any congregational meeting? There is a good possibility that your par ticular GI had never missed the governing board meetings of his congregation in the service. Have you thought about asking him to lead groups in your club set-up? There is a great likelihood that this newcomer to your congrega

tion may have been the leader of some of the groups at his particu lar camp. Have you drawn the new young man into your fund-raising activities ? This fellow might have been the one who was instrumental in raising funds for the Jewish Chaplain’s Fund in order to pur chase Tefillin or a Parocheth or perhaps the refreshments for the Kiddush. Have you asked him to organize or to help in the forma tion of the Sunday Morning Break fasts, or have you thought about him assisting you in your model Seder? He might have been the one in charge at Camp Chaffee, Arkansas. Have you asked him to be instrumental in putting out your bulletin? He probably had some experience in doing that at Fort Dix or Fort Devens. These young men, returning from the military, must be the future leaders in your congregation. They will not only be the leaders but they’ll be the whole congregation in another two or three decades. Many will have had some very posi tive indoctrination in their reli gious attitudes in the two or more years they will have spent in the service of their country. Look around your particular congrega tion. Have you taken them into your midst to have them assist you in creating a more successful and more observant Jewish community? Simply, friends, have you thought about them,

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

Jewish LIFE

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A Dayan of London9s Beth Din Discusses the Problem s of:

By L GRUNFELD "JHIE SPOT where problems of Jewish religious and social life converge is not so much the synagogue as the family. In this recognition, old and new wisdom meet. In ancient days, at the very beginning of our national history, it was the heathen seer Balaam who saw in Israel's family life the hallmark of its indestructibility. And in modern days, the ever-increasing number of organisations — religious, social and legal which deal with problems of marriage and family life, bear witness to the fact that the family is more and more recognised as the rock foundation of society. Almost every country has special organisations devoted to marriage guidance and family life. Most of these groups are united in the In ternational Union of Family Organisations (I.U.F.O.). The last Inter national Family Conference at Oxford in September 1952, at which the present writer presented the traditional Jewish point of view on marriage and family, devoted a full week to the problem of the “stabili ty of the family." Most of the lecturers assigned a great task to re ligion for the preservation of the stability of family life; and it was gratifying to witness the great esteem in which the Jewish traditional conception of marriage and family was held by these outstanding experts. One of them, Professor David Mace, formerly of England, now living in the United States, has recently published a book on “Hebrew Mar riage" in which he makes no secret of his conviction that all who are really concerned with a sound family life must go back to the tradiNovember - December, 1954

rx tional Jewish conception of the pattern of marriage and family if that fundamental institution is to survive within Western Civilization. 11 LL THESE problems dealt with at the Oxford International Con ference have, of course, an enormous Rearing on modern Jewish family life. As long as the Jewish family/was based on and governed by Jewish traditional values, it was perhaps not so necessary to have recourse to the findings and suggestions of modern scholars and social workers. But who, with even a trifling knowledge of conditions of modern Jewish life, could seriously maintain that the bulk of presentday Jewish homes is still governed by our^ wise and time-honored laws and observances? The aim of every orthodox Jew must, of course, be to reconquer for our homes and families the) traditional Jewish way of life. But until that task is achieved ^wa^rdust make use of whatever help modern research and experience in the sphere of marriage and family life can give us. In the face of ever-increasing divorce and inter-marriage and other causes which make for the disintegration of the Jewish family, and thereby for the dissolution of the Jewish community as a whole, our first task must be to keep the Jewish family intact as an unchallenge able legal fact; that is to say to make sure that every Jewish marriage is a proper one in Jewish law and that the offspring of such marriage are Jews Kedath Vekadin. The solemnisation of marriages prohibited in Jewish law, mainly “authorised” by Jewish heretical movements, such as Reform and Liberalism, undermines what is called “the chain of marital legality.” It is of little use for us to try and smooth over diffi culties in the life of an existing Jewish family, if the foundation of that family, the marriage bond itself, is not a proper one in Jewish law. The first problem we must investigate when we speak of “prob lems of modern Jewish family life” is, therefore: The Observance of Marriage Laws

IILTHOUGH American Jewish family life is fairly familiar to me, “ owing to my numerous and prolonged visits to the United States, I am naturally more acquainted with Anglo-Jewish life on which I shall, therefore, base the present essay. But I believe that my experi ences in England are fairly typical of modern Jewish Mfe~and cm^ — mutatis mutandis —‘also be applied to the American Jewish sceno. As is well-Joiown to the American Jewish public, the procedure of orthodox Jewish marriages in England (over 90% of afis Jewfeh mar riages solemnised in England are orthodox) is concentrate4 in the Office of the Chief Rabbi; and any Halochic and general legal queries arising out of marriage applications are referred for decision to the London Beth Din, the so-called Court of the Chief Rabbi, with which 12

Jewish LIFE

the present writer has been connected for many years. It is when dealing with the many legal irregularities which occur that the mem bers of the Beth Din have ample opportunity to recognise, often to their deep sorrow, what breaches modern life and anti-traditional values have made in the citadel of Jewish family life even in such a con servative country as England where Orthodoxy still holds undisputed sway in Jewish life. I am convinced that the situation concerning Jewish family life in the United States is similar to that in England, although it may not be so clearly recognisable owing to the fact that there is no central Beth Din in America. TH ERE IS, above all, the problem of the re-marriage of a civilly divorced woman. An amazingly large number of people, either out of sheer ignorance or as a result of heterodox teaching, genuinely believe that a civil divorce is all that is necessary for re-marriage. Consequently, they omit to secure a Jewish Religious Divorce (Get) in time, as long as the cooperation of the husband is available; or, when difficulties arise in this respect, they first undertake civil mar riage and live together as husband and wife with the hope of regu larising their position later on by marrying in a synagogue, after a “Get” has been obtained. Little do they know that by their action, which amounts to adultery in Jewish law, they are forever prohibited to marry in a synagogue. Even more tragic, because entirely without personal guilt, is the fate of the unfortunate children of such marriages who, in Jewish law, must be considered as the issue of an incestuous marriage. Any one who has witnessed such tragedy will understand the Sages of the Midrash wheii they apply to such cases the words-of Koheleth (4:1) : Behold the tears of the oppressed innocent children who have none to comfort them; and one wonders whether those who by their heretical teaching are misleading simple men and women into such a tragedy really know what they are doing. It often occurs that the facts are discovered only a few days before the date of such illegitimate mar riages when everything has been arranged, friends and relatives in vited, who have often come from afar to take part in the family fes tivity, only to be witnesses of a great tragedy. Only one^whohas seen the genuine, heart-rending sorrow of those who have become J 5he vic tims of ignorance of heretic teaching can realise wjtfat a tragic Religious and humanitarian service could be rendered if rabbis and Jewish con gregations were to arrange courses in Jewish marriage laws. TJOW future generations of rabbis will deal with this terrible problem n of the issue of illegal Jewish marriages I do not kncjw. But I do know that empty catch-phrases will help nothing in this question which November - December, 1954

touches the very core of Jewish family life and survival. All the other great problems of Jewish religious life, like Sabbath observance, Kashruth and education, cannot be compared in gravity to this awful prob lem. For a Jew who does not observe Sabbath this week, or does not eat kosher food this day, will perhaps find a way to do it in the future. But in the sphere of illegitimacy of issue there is an awful finality which rends the Jewish people apart, prevents marriage between one Jewish section and the other and thus creates a problem of “Inter-mar riage” much graver than that marriage out of the faith, which is usually designated by the term of intermarriage nr mixed marriage. On those outside the ranks of Orthodoxy who are responsible for this tragedy of the confusion of Jewish family life, we have no in fluence. But, what we can do to pre vent it, it is our duty to do. Apart from the teaching and enlighten ment of young people which I have mentioned before, rabbis could do a great deal in speaking to and in fluencing husbands who are civilly divorced, with a view to making them cooperate in the religious di vorce, instead of using these sacred laws as a means of blackmail and holding their life partners up to ransom by demanding money from unfortunate Jewish women which they can neither afford to pay nor are under any obligation to pay. It is olten such callous and irresponsible Jewish husbands who are to blame when Jewish women are driven either to marry without a “Get” in a Civil Registry Office, or to seek the condonement of Jewish hereti cal institutions in re-marrying without a Jewish religious divorce. T H E N there is the problem of the widow whose husband has died without leaving children, and who cannot re-marry until Chalitzah has been performed. Nowhere in the sphere of Jewish marriage laws is there prevalent so much ignorance and, what is worse, superstition as is the case with the laws of Yivum and Chalitzah. And yet nowhere is the sublime conception of the Jewish family as a collective per sonality and moral entity more apparent than in the ancient institu tion of the Levirate Marriage. It shows the brother-in-law as the natural protector of his late brother’s wife. Having once entered the family circle, the widow is to retain the protection, good-will and friendship of all the members of her late husband’s family. 14 Jewish LIFE

I have often experienced how misinformed people, who refused to cooperate in Ghalitzah and thus help their sister-in-law to set up a new home, have afterwards gladly cooperated, once they had been enlightened as to the beautiful ideas which underly this ancient law. And I thipk it is very well worthwhile for young rabbis and other congregational officials to make a deeper study of these laws and their special mean ing. It will stand them in good stead in their tal,ks of enlightenment with those modern Jewish men and women who refuse to cooperate in the safeguarding of the purity and integrity of Jewish family life. A great service too is rendered by Jewish communal officials who help in the investigation of the personal status of the would-be appli cant for marriage. Unfortunately, it happens fairly often that parties deliberately make false statements and even bring false witnesses who testify to the Jewish status of one of the partners in marriage. Often such a fraud is only discovered after many years, when the children of such marriages want to marry. Apart from the very serious conse quences in civil law, if one of the partners to a supposedly Jewish marriage is not a Jew, here, too, children of a non-Jewish wife married to a Jew often experience disappointment in later life when they are told that they are not Jewish and have already made arrangements for marriage with a Jewish person. Mohelim, too, must be on their guard not be deceived into performing the Milah on a child of mixed parentage where the mother is not a Jewess. This is important because the fact of the performance of circumcision is often wrongly used as evidence of Jewish status. In all these matters, the rabbi who knows hfe con gregation intimately can be of enormous help in the smooth administra tion of Jewish,marriage laws. The Creative and Preserving Elements

jKMONG the constituent and creative elements of Jewish family life, Kashruth, Sabbath observance and Taharath Hamishpochah are the most powerful ones. As far as Kashruth is concerned, Anglo-Jewry is still the leading Jewry in the world. Over 85% of all Jewish families in England are registered with kosher butchers. In 1952 the London Kashruth Commission alone supervised more than 1,500 functions for Kashruth. There are 235 kosher butchers and 70 poulterers under the supervision of the London Beth Din and the Anglo-Jewish public ex pects the Ecclesiastical authorities to keep a strict eye on the Kashruth of any establishment before they guarantee it. With regard to Sabbath observance, I am afraid the picture is not a rosy one. Yet there is reason to believe that the lowest point of Sabbath observance in England was reached a few years ago and, in November - December, 1954

the last few years, Sabbath observance has been increasing among Jews in England. J WISH I could say the same of Taharath Hamishpochah, the more intimate Jewish marriage laws. It is strange that such fundamental laws, the very basis of the survival of the Jewish family and its sanc tity, should have fallen unto neglect in spite of the awe-inspiring sanc tion which the Divine Law sets out against their infringement ; stranger still, if one considers that enlightened modern medical opinion sees in the Jewish laws of family purity the secret of the happiness of Jewish family life and the survival of Jewry as a whole. During my lectures to Marriage Councillors at the courses arranged by the British Gov ernment, I have always been struck by the fact that physiologists and medical men among the audience were particularly interested in these intimate Jewish marriage laws. “General moralisations and platitudes about love, sex and family,” they said, “we hear everywhere; but, in these laws you Jews have something peculiar of your own, which is of great interest to us as medical men and scientists.” It seems that the observance of the Jewish laws of family purity stands lower in England than even in the United States, where a great number of books and booklets have been published to stimulate their observance; And, I believe, Anglo-Jewish rabbis and ministers are not free from blame in this respect. Nor can one understand why the duty of every orthodox congregation to provide a kosher Mikvah is so often being overlooked. Sermons and lectures of enlightenment which take these Jewish laws as their theme can do much more for the stability of marriage and for fighting “boredom,” that curse of the modern marriage, than talks on such books as Dr. Kinsey's much-ad vertised publications on sex behavior in males and females, whose nauseating details cannot but undermine sex morality, both in the pre marital and in the marital state. Family Relationships

JNTER-PERSONAL relationships between husband and wife in modern marriage are very complex; the different needs of men and women in marriage and the different roles which they perform are still in adequately understood in our society in general. Proper physical, men tal and emotional adjustments are certainly of great importance. But, husband and wife, in order to achieve full success in marriage, need above all a unity of belief and purpose, and a common loyalty to high ideals. The traditional Jewish home was exemplary in that respect: and, indeed, we find at the Beth Din that wherever the religious basis of the Jewish home life has gone, unity, of purpose and common loyalty to high ideals are no longer there. The consequence is that the break16 Jewish LIFE

down of marriages is much more frequent in non-observant Jewish homes than in observant ones. Only about 3% of all divorce cases at the London Beth Din come from orthodox homes, whereas 97% come from such homes where religious observance has gone. Particularly the neglect of the laws of Taharath Hamishpochah has a great bearing on the frequency of divorce. Where there is no sanctity in marriage there is no safety. The number of divorces at the London Beth Din was particularly high directly after the war. It has decreased somewhat, but it is still far too high compared to traditional Jewish standards. When I joined the London Beth Din sixteen years ago, we had about three Jewish dir, vorees a month — now we have five to six a week! In addition, the attitude to divorce has changed considerably. Whilst in former days a divorce was considered a tragedy and this attitude was clearly notice able from the solemn, almost sad, demeanour of the parties, the frivo lous behavior during divorce proceedings which we now often notice among the parties definitely shows that the sense of tragedy at the breaking up of a marriage has been lost to a large degree. TJERE I would like to mention another very interesting experience of a sociological nature which we have had at the London Beth Din, concerning Jewish family life. It is often said, and there is some truth in it, that poverty is detrimental to happiness in married life. But it would be utterly wrong to conclude that financial success in itself makes for happier marriages and for more harmony in family life. Our ex perience at the Beth Din points the other way. It is strange that a large section of our people cannot stand wealth. The old saying “pov erty has its advantages for Israel” still holds good. Often, we hear at the Beth Din a wife exclaim during a family dispute: “How happy were we while we were poor and worked together in business.” The great problem created by married women working away from the home, which features so largely in present-day conferences on family life, is, of course, very urgent also for Jewish marriages. I cannot deal with it extensively in this article. I would only mention that the oldtime Jewish custom in East European Jewish centres where the wife often looked after the small business, whilst the husband devoted him|j self to the study of the Torah, belongs to a different category. For various reasons that arrangement, with all its problems and deficiencies^ hardly ever led to the unfaithfulness of the wife, although it had at times harmful effects on the education of the children. The modern problem of the wife working away from home, often an economic neces sity, especially among immigrant families, is, of course, as acute among Jews as it is among non-Jews. A rupture in family life is not only confined to cases where there November - December, 1954

is no harmony between the parents, but it is also apparent in those cases where there is a lack of mutual understanding and unity between the various members of .the family themselves, especially between par ents and children. The child must be able to derive the inner strength and nourishment which it needs to develop its personality and social instincts from the unity of the family group in which it grows up. It is a well-known fact in Jewish social history that the children of immigrants are at a disadvantage in that respect. They grow up in a new language and culture in which their parents have no share. The tension and rupture between parents and children which are thus caused are a great handicap for the future development of the child; they may lead to neurotic symptoms a t a later date, and finally result in an un balanced personality. Overbearing, or a ludicrous desire to hide one's Jewishness, or the over-stress of the secular side of education at the detriment of the Jewish side, the whole gamut of vacillation between one extreme and the other, of not knowing where one belongs, all this is; a familiar, though unpleasant, phenomenon within Jewish genera tions of transition. One thing is certain in this connection: the more genuinely re ligious the family is, the easier will it overcome those difficulties in relationships between parents and children. If the parents succeed in bringing up their children as religious Jews, above all, if they are able to provide them with Jewish knowledge — one can be almost sure that the respect of the child for the Judaism of his father and its cultural values will, by far, outweigh the fact that the father is not able to speak the language of the country; and the phenomenon of an Ameri can or English-born son looking down on his foreign-born father — so disturbing for both generations — will never arise. Much credit in the overcoming of difficulties between parents and children is due to the Jewish Day School Movement and to Jewish youth movements like Young Israel, Torah V'Avodah,; B’nai Akivah, Habonim, Ezra, etc. But among the part of the Jewish population settled here for a longer period of time there are other problems af fecting the relationship of parents and children. The chief problem in this connection seems to be the task of imparting our Jewish re ligious heritage to the n ex t generation in order to strengthen their sense of Jewish loyalty, together with the resolve to remain within the Jewish fold. The Future of Jewish Family Life

now arrived at the question: What of the future? What WEisHAVE at stake is not only the future of a faith and religion, but the physical existence and identity of a community, as a sociological unit, as people, or if one wants to call it so, as part of a nation. And •^g Jewish LIFE

the question: What can we do to safeguard that future is, of course, the most urgent question which arises out of the facts and considera tions contained in this article. My answer to that question is: Only a really good Jewish home, and a sound Jewish family life, can safeguard our future. Soundness of Jewish family life means sanctity of Jewish family life. I repeat: Without sanctity there is no safety. The next question would then be: How can we produce the type of Jew that will provide the ideal human material for the ideal Jewish home? And that leads again to the question of Jewish education. There is, therefore, only one way open for Jewry in the diaspora if it wants to preserve its identity and not to be absorbed and wiped out: education to a deeper understanding and more loyal observance of the Laws of Israel, which alone can preserve us in body and spirit. I lay stress not only on loyal observance but on deeper understanding. What is called Taamey Hamitzvoth, the underlying ideas of our Laws, must be given much more room and attention in the teaching of our laws and observances, lest they become mere mechanical performances. jqOWHERE will Jewish laws and observances do more for the pres ervation of our identity than in the Jewish home, where religion and home-life are so intimately interwoven as to be almost identical. But much more care must be taken of our young between school-leaving age and marriage. If we want to keep them within the fold, we must not lose sight of them during that dangerous period. Social activities centered on synagogues and communal halls must assume almost the character of a religious' necessity. A closer co-operation between youth organizations of all kinds and the synagogues and communal organiza tion is absolutely essential. Long before the young men and women approach marriageable age, there must be marriage guidance courses, in conjunction with the national bodies which specialise in that sphere, and with the additional task of training our young in the age-old Jew ish home virtues and observances including the laws of Taharath Hamishpochah, which are the best safeguard of permanency in marriage and respect for the personality of the partner in marriage. Now, more than ever, proper observance of the Jewish way of life is the only safeguard of our existence. The fact that laxity of ob servance qnd the watering down of the Jewish way of life have not proved to be fatal in the past is no evidence that they will not prove fatal in present circumstances when renaissance and revival through outside strength by way of immigration have ceased. It is true that the way of life of the Eastern or even Continental centres of Judaism cannot be mechanically transplanted into the AngloNovember - December, 1954

Jewish or the American-Jewish scene. It is true that we must evolve a way of life which is in harmony with the rhythm of life and culture of the countries in which we live. But it is clear that the modern Jew ish way of life will either ‘be based on observance of Jewish laws and the traditional Jewish outlook or it will end in self-annihilation and absorption. rPHE CITADEL of Jewish existence and the bastion of Jewish life ^ is still the Jewish home. There is no reason why the prophecy of the indestructibility of our people which has always been based on the fortress of the home should not apply to modern Jewry. By the efforts of all of us and with Divine assistance we can and will prove that the words of the old Seer are still true: How goodly are thy tents, O Jacob, thy dwelling places O Israel!

Menorah Lights By LOUIS EISENMAYER Would you embrace this gift with soul-filled will To gather friend and stranger, shared delight, To urge men's spirit to proclaim this night, And place Menorahs on their window sill. O! Would you fill these nights with visions; men Defying death, who dared, when they, despite The ban, had fought as Judah did, with might, To void the yoke that heathens fostered then. When out of His vast store of oil, G-d chose The Eight-day flow to fill the Temple's lamp — A miracle no other nation knows. Perceive this Feast of Lights as each clear flame glows Until a reverie has placed its stamp And all the past within your vision flows.

Jewish LIFE

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Chanukah W ithout the Silver Menorah? — A Short Story.

By MOSHE DLUZNOWSKY GRANDFATHERS silver Chanukah lamp was chiseled and hammered by a master's hand. Two lion-heads faced each other, their front paws holding a beautifully carved menorah. Above the me norah and in the center was a ma jestic crown, and on either side two small cups, one for the oil in commemoration of the tiny pitcher of oil that the heroic Hasmoneans found in the temple, that miracu lously burned eight days. The sec ond cup of oil was for the “Shammosh.” Grandfather boasted that he had bought the Chanukah lamp from a wanderer, who had come to the village from a distant country. The Jew had added a blessing, that the lamp beautify the Chanukah holi days of my grandfather, his chil dren, grandchildren, and great November - December, 1954

grandchildren, from generation to generation. I was an only grandchild. The first day of Chanukah I ran to my grandfather's house for two rea sons: to see the magnificent Cha nukah menorah, and to collect “Chanukah-gelt." Grandfather was dressed in his black silk robe, his beard carefully combed, his eyes sparkling. He hummed an old nigun, gave me a hearty pinch on the cheek, and laughingly asked: “Nu, Chumosh-boy, you came for 'Chanukah-gelt,' ha ?" “I also want to see the lamp, grandfather," I said, and held my hands over my cheeks, so that my grandfather should not pinch me on the other cheek. “I would like to hold the Shammosh." “You're trying to please me, be cause you want a big handful of 21

coins. You are quite a rascal. Fine, fine, you will hold the Shammosh.” jpROM the top shelf of his oak bookcase, grandfather took out a wrapped package. Upon opening the package there flickered a shim mering richness of a magical treasure. Grandfather sat down comfortably, and with a piece of velvet cloth he started to carefully clean the rare antique piece. The lamp shone like a mirror^and I saw my reflection in it much better than in the mirror at home. Grandfather pulled my ear and, humming the same old tune, he sang on: “A school-boy should not mirror himself in a holy thing, and not in silver, you hear, not in a silver Chanukah-lamp. Man is created in the image of G-d; he therefore should be modest, and not flaunt himself.” I was embarrassed. Grandfather let go of my ear, patted me over my burning cheek, and went on humming the nigun. Finished with the polishing; he hung the lamp on a nail on the wall near the window. He began to say the blessings, and he gave me the Shammosh to hold. From the second pitcher he poured a little oil into the first candlestick and lit it. The wick burned bright ly over the mirrored silver, lit up the lions with the eight candle sticks, and everything looked like molten gold in a silver frame. Grandfather sang the berochah, then wandered about the house in a happy and joyous frame of mind. 22

Grandmother prepared latkes and other holiday food. The Chanukah lamp stood proud and victorious, as a symbol of the wondrous mir acle of Chanukah, and told the story of a small group of fighters, who, many years ago, in a struggle for their faith and for justice, con quered a powerful army. Grandfather grew old. The lamp was given to his son, my father, who treasured it in turn. Among my friends, the “Chederboys,” I always boasted about the beautiful Chanukah-lamp, how it brightened the house when we took it out during the holiday. g A D TIMES came. Years of war and poverty. In our house there was hunger and sadness. Father went about the house, bemoaning his fate. He tried desperately but unsuccessfully to provide a liveli hood for his household. The first day of Chanukah ar rived. We waited and waited for father to open the bookcase, take out the menorah, spill in the oil, and light the first tube. But the day was almost gone and father had not opened the bookcase. Outdoors it was bitterly cold. The windows were decorated with icicles, flowers and leaves of frost. A sadness enveloped the house, creeping into every corner. Father opened the pantry closet, took out two small potatoes, and two wax candles. His eyes were moist. He looked at mother and at me. “We will light the Chanukah candles,” and his voice broke. “One Jewish LIFE

may do that, even in potatoes. One candle will be the Shammosh.” “What can we do?” mother tried to console him. “Things will get better.” “This is the first time I have had to light Chanukah-candles in a potato. I can not beautify the holiday. I can not redeem the lamp from Hershl David. Perhaps, after Chanukah, with G-d’s help . . .” I knew Hershl David. Everyone in the village knew him. He was the pawnbroker. He was an honest man and everyone went to him with various possessions, borrowed mon ey on them, and got out of a diffi cult situation for a while. Occasionally father would send me to Hershl David with a slip of paper that had a few figures on it. Hershl David would take the paper, inspect it with his one crossed eye that trembled a bit. Then he would walk over to a big chest that was in a corner and had iron bars over it. With a key he would open the box, take out a few bills, give them to me, and say: “Guard it, boy! IPs money. One has to work hard to earn it.” Now I understood that father had pawned the expensive Chanukah-lamp at Hershl David’s shop.

“What good news do you bring, son?” “The Chanukah-lamp,” I stam mered. “Grandfather’s Chanukahlamp!” He leaned on the cane. “Did you bring the money?” “No, we do not have the money today. Maybe, after Chanukah. Father has to light the first Cha nukah candle.” “But it is a pawn! Do you un derstand, son? I lent your father money and he left the lamp here. How can I give it back to you now?” “Lend us the lamp for eight days. Mother and father are very worried. It has saddened their holi T THOUGHT for a minute. I went day.” I began to cry. ^ out of the house. It was near “Promise that you’ll bring it twilight. A silver-blue snow cov back, the Chanukah-lamp, if your ered the streets. I ran to Hershl David’s and father can not pay the debt.” “I . . . I . . I . . . ,” I stammered found him bent over a brass Cha nukah lamp, pouring oil into the and then shouted vigorously, “I promise! I will take care of it.” tubes. He went to the chest, opened it He turned to me and asked: 23 November - December, 1954

with a big key, searched inside, and took out the wrapped Chanu kah-lamp and gave it to me. I thanked him and ran to the door. “Wait, son!” his voice boomed. I stopped. Fear ran over my body: perhaps he changed his mind. His face was smiling. -“Come closer,” he said. T APPROACHED him. He pinched my cheek like my grandfather used to do. From the pocket of his robe he took out a few silver coins. “Here is some Chanukah-gelt.” I took the few coins, thanked him, and breathlessly ran home. Father had begun to say the bless ings. “We were waiting for you. Wait ing to light the first candle.” I said nothing, quickly tore off the wrappings and the «beautiful Chanukah-lamp appeared for all to see.

“Grandfather's Chanukah-lamp!” mother cried out. “But how? We haven't paid Hershl David the debt?” “He lent it to me for Chanukah,” I answered and lowered my head. “He lent it for the entire eight days.” Father took the lamp from my hands, hung it up on the nail near the window, like grandfather used to do. He poured the oil into the pitcher, and from the pitcher into the first tube. He lit the Shammosh, sang out the blessing, and lit the wick. It flickered in the silver mirror. Then he sang : “Maoz Tzur Yeshuothi,” looked at us, and said quietly: “ A miracle. We did not shame the holiday. No, we did not put it to shame.” On the table in the kitchen, quite lonely and deserted, were the two potatoes with the two wax candles still stuck in them.

A TOPSY-TURVY WORLD Rabbi Measha, the grandson of Rabbi Joshua the son 'bf Levi, was unconscious for three days in his illness. After the three days he regained consciousness. His father said to him, 'Where were you?' He answered, 'I was in a mixedup world/ 'And what did you see there?' the father inquired. 'I saw there/ the son replied/ 'many men in disgrace who are held here in honor/ — Ruth Rabbah, Chapter 3 NOT TO BE ENDURED Whosoever is haughty, the Holy One, blessed be He, sayeth, 'I cannot dwell with him in the world/ — Talmud, Sotah, 5a.

Jewish LIFE

Our Israeli C orrespondent Reveals Israel’s Diplom atic Strategy

föfteiu Phase in. th e CÜ166te

By 7. HALEVY-LEVIN J erusalem

■JÄHERE ARE signs that the Mid dle East is entering upon a new phase. The process may be a prolonged one, but its effects upon Israel's relations with its neigh bors and the world at large will be far-reaching. The influences at work vary in magnitude: Some, like the appointment of General Burns as head of the Truce Super vision Organization and of Colonel Brewster as chairman of the Israel-Transjordan Mixed Armistice Committee, have a more local sig nificance; others, such as the Suez Canal Agreement or Britain's offer to mediate between Israel and the Arabs, are of a regional nature; others, again, like the London Nine-Power Agreement and the Italo-Yugoslav accord over Trieste, November - December, 1954

are moves in a global strategy that must inevitably react upon the situ! ation in the Middle East. All, how ever, are converging to shape the Middle-Eastern pattern and Israel's position within it. The abrupt termination of Gen eral Wagen Bennike's services as head of the Truce Supervision Or ganization, and the recall of Com mander flutchison, former Chair man of the Israel-Trans Jordan Mixed Armistice Committee, have both been interpreted as victories for Israel. The Arab states, sen sible of the propaganda potentiali ties of such a situation have been quick to present both General Bennike and Commander Hutchison as victims of Israeli machinations. Certainly General Bennike's term 25

of office was an unfortunate — in some respects even a disastrous one for Israel. His handling of the Jordan Canal dispute was remark ably inept, notwithstanding the precedent established over a simi lar disagreement, also in the De militarized Zone, by his predeces sor General Riley, and was direct ly responsible for the creation of an impasse to which no solution appears in sight. It is less clear where to apportion blame for that melancholy session of the Mixed Armistice Commission, following the Maaleh Akrabim mass murder, but it is patent that Commander Hutchison does not bear sole re sponsibility for his decision to ab stain from voting on the resolu tion denouncing Transjordan. On so grave an issue the Commander did not act upon his own initiative. T H E circumstances attending his predecessor's departure un der strong Israeli pressure — and his own entry upon his new office — on the day following an Israel punitive raid on the Arab village of Beth Likya — strongly influ enced the attitude of General Burns towards his new duties. Arab prop aganda that General Bennike had been removed as a concession to Israel immediately placed the new head of the TSO under a handicap in his relations with the Arabs, which he has been at some pains to remove. His first report to the Secretary General of the United Nations on the Beth Likya raid, 26

comprising a detailed reconstruc tion of the operation, based entire ly upon information collected by UN observers on the Transjordan side of the border, and condemning Israel in unmistakable terms, in dicates that General Burns has no intention of being branded a proIsraeli. General Burns has already shown that he has ideas of his own about the fulfillment of his responsibili ties as head of the TSO. His in sistence upon the right of his staff of observers to patrol the Jeru salem sector of the border unac companied by Israeli officers also seems to be part of a policy of get ting tough with the Israelis. Israel, of course has not participated in the Israel Transjordan Mixed Ar mistice Commission since the Ma aleh Akrabim incident. General Burns' attempt to jump this ob stacle by not consulting with the Israeli authorities about the move ments of his observers, basing his decision upon an entirely new and arbitrary interpretation of a Se curity Council resolution of five

Jewish LIFE

years ago, has already strained mutual relations. The issue in it self is not an important one, but Israel refuses to countenance such a one-sided arrangement which it

regards as a derogation of its sovereignty. Yet with a little tact and a less ostentatious show of toughness the dispute need never have arisen..

Policy of Self-Restraint

^pHERE CAN be no more con vincing proof of Israel’s desire to restore good relations with the Truce Supervision Organizational in view of the change in its person nel — than the policy of self-re straint it has ’scrupulously main tained despite constant provocation along the borders. Public resent ment at the absence of retaliatory action, especially after the barba rous murders in the Latrun and the Migdal Ascalon areas, has been keen, and the Minister of Finance has found it necessary to visit the bereaved settlement of Beth Ha sh ikmah, near the Gaza strip, to reassure the settlers. The recur rence of acts of this kind, in which both regular troops of the Arab Legion and organized bands of guerillas have been involved, in a period in which Israeli troops have refrained from all acts of reprisal, has clearly disproved a peculiar theory enjoying wide currency in official circles abroad and which has its adherents in this country § |||th a t the policy of retaliation is responsible for the precarious situ ation on the frontiers, creating a vicious circle of reprisal and coun ter-reprisal. What now remains is a semi-circle in which only Israelis are sufferers. Israel meantime has returned to November - December, 1954

the Mixed Armistice Commission. It has agreed to the appointment of Colonel Brewster as chairman of the Commission and* the business of the first meeting will be to ex punge the four hundred and fifty complaints against Israel lodged by Transjordan, enabling the new chairman to begin with a new slate. Israel, of course, has registered no complaints with the Commission since Maaleh Akrabim; its protests regarding more serious acts of ag gression have been addressed di rect to the Security Council. The atmosphere of conciliation and good will has been enhanced by an official visit of General Burns and senior members of his staff to the Yeshurun Synagogue in Jerusalem on Kol Nidrei night. Politicians overseas, clutching at straws because they have no con structive policy to offer, speak with gratification of the new spirit abroad; but essentially the situa tion on the Transjordan and the Egyptian frontiers remains un changed. These Governments can not and will not control the regular and irregular troops operating against Israel •— cannot because European standards of law and order are foreign to them, and will not because these sporadic forays and the hostility they engender 27

constitute a means whereby their rulers maintain themselves in power. ATTENTION is now being focused upon the Suez Canal, where the little five hundred ton freighter, Bat Galim, has been im pounded, and upon New York, where the principle of free passage through the Canal is being fought. The attempted passage of the ves sel has been planned as a test case, to coincide with the signature of the Anglo-Egyptian Agreement over the evacuation of the Suez and the opening of the current session of the United Nations As sembly. This in itself is sufficient to dispose of the cock-and-bull story about an attack upon Egyp tian fishermen resulting in the death of two of the latter. The devious moves and counter-moves in the Security Council and the Israel-Egyptian Mixed Armistice Commission which, according to the rules of the game, must pre cede the release of the ship and its crew, are not in themselves im portant. Nor will the major issue of Israel’s right to free passage through the Canal be decided in the Assembly of the Security Coun cil. The Western Powers are today at least as diffident as ever they were about the matter, while Rus

sia holds her veto up her sleeve. Moreover recently, Israel-bound vessels, flying other flags rr- not of course, tankers — have been sail* ing unhindered up the Canal. The greater issue being high lighted is the immense increase in Egypt’s military potential — at least insofar as materials and in stallations are concerned -— as a result of the transfer of the vast British base to the Egyptians. Of course, this use of superlatives, each suitable in its own context, must not distort the picture. It was not lack of such installations that caused Egypt’s defeat in the War of Liberation. On the con trary, British air units, based in the Suez, gave support — unasked for according to the Egyptian ver sion, certainly not unwanted — to the crumbling Egyptian army. This was at a cost, towards the close of 1948, of five British planes. And it was only because of the presence of the British in the Suez that the Israeli forces, under American pressure, halted their ad vance half-way across the Sinai desert. The evacuation of the Suez tips the scales dangerously in fa vor of Egypt — and the other Arab States — especially in view of the fact that it will be followed by gen erous supplies of arms, to stem the advance of Communism.

Price of Arab Goodwill

T H E MAJOR Israeli argument against the arming of the Arabs — concurrent with the argu ment that these arms will be used 28

against itself — is that the latter will never fight the Russians. It is a good debating point but hardly a convincing one, wherever such deJewish LIFE

cisions are taken. Whatever may have been the case before 1948, today the Western High Commands entertain no illusions about the ca pacity of the Arabs to put up even a token resistance to any Soviet invader. The arms they are supply ing are the price they are willing to pay for Arab goodwill — for the Arabs have territory, popula tion and oil, which Israel has not. It is a choice between quantity and quality. Whether Arab goodwill once bought can be relied upon is an other matter. The Turks, for in stance, a Middle Eastern and Mos lem people, a nation of fighters and realists, seem to think not, at least not to the extent of putting all their eggs into the Arabian bas ket. This, perhaps, is because of a more intimate knowledge of their southern neighbors over whom the Turks ruled for many centuries. At any rate they have shown them selves interested in maintaining and strengthening their relations with the Israelis. The Americans, new comers comparatively to the Mid dle East, are sanguine; they are convinced that perseverance will win out in the end. The British, eased out of Palestine, Iran and Egypt in close succession, have grown more skeptical, which ex plains their desire to reach some more stable arrangement between the Jews and the Arabs. Observers in this country are still asking themselves what prompted the statement made last month by British Minister of State Selwyn Lloyd and his offer of Britain’s November - December, 1954

good offices in bringing about dis cussions of wider or more re stricted issues, between Israel and the Arab States. The circumstan ces surrounding this statement — it was issued in reply to represen tations made by eight Arab envoys in London -^ indicate that it was not made ad hoc. It was also some thing of a rebuff for the Arabs. Their press certainly did not at tempt to conceal its chagrin. The British must have known before hand that the offer would be re jected by the Arabs and that it would be accepted by the Israelis. Q N E RESULT of the departure of the British from the Suez that could have been foreseen was the elevation of Israel — and the Jews — to the status of Public Bogeyman No. 1 in Egypt. In the struggle between the various poli tical factors in that country, xeno phobia hitherto directed against the British has always played an important, and at times a deci sive, role. In the present trial of strength between the Moslem Bro therhood and the Military Junta, the latter is being charged with wanting to come to terms with Israel. The military dictators feel that they must prove their super patriotism and have already “dis covered” two Jewish spy-networks, besides intensifying their propa ganda against Israel. It must be borne in mind that show-trials have been an essential part of the paraphernalia of government adopted by the colonels who rule Egypt. The Gaza Strip offers more 29

dangerous seductions* Irredentist activity and marauding are means close to hand to whip up flagging

patriotic enthusiasm and proving the ultra-nationalism of Colonel Nasser and his colleagues,

Israel's Diplomatic Strategy

JSRAEL'S offer to sign non-ag gression pacts with its neigh bors, made by Abba Eban during the current session of the United Nations Assembly, provides the main clue to Israel's present diplo matic strategy. The return to the Israel-Transjordan Mixed Armis tice Commission, careful absten tion from all acts of retaliation, Israel's readiness to release $8,500,000 of Arab deposits frozen since the war in Israeli banks, and finally, the non-aggression pact proposal, all fall neatly into a sin gle pattern. The campaign so far has been moderately successful from a propaganda point of view. But Israel has more than propa ganda successes in mind. Its im mediate objective is to prevent any disturbance of the precarious equi~ librium in the Middle East, and

more specifically to obtain adequate guarantees that arms supplied to the Arabs will not be used against her. With the cards so heavily stacked against her, the prospect of success is very dubious. But Western diplomatic successes elsewhere are preparing the ground for a concerted effort to grasp the Middle Eastern nettle. The London Nine-Power Agreement (assuming that it is ratified by the parlia ments of all the signatory powers) and the new Italo-Yugoslav accord over Trieste leave the Middle East the missing link in the chain of pacts from the Atlantic to the Him alayas. Agreement is in the air. Indo-China, Cairo, Teheran, Lon don, Trieste, have all followed in rapid succession. Israel-Arab rela tions seem obviously in turn.

THE KEY He who has acquired Torah but is without the "fear of the Lord" is compared unto a treasurer who was given the inner keys of the treasury without the outer ones. How shall he enter? — Talmud IT'S A WOMAN'S WORLD A man must always honor his wife, for upon her depends the blessings in the hame, — Baba Metzia,59a A man without a wife lives without good, without help, without joy, without blessing and without forgiveness. — Koheleth Rabbah, IX, 9

Jewish LIFE

The recent National Convention of the Union of Orthodox Jewish Congregations of America evoked wide comment in the Jewish and general p r e s s T h e following appraisal by a noted Yiddish journalist appeared originally, in Yiddish, in the Jewish Day-Morning Journal. By N ISSAN GORDON Another striking fact that im TT IS indeed rare to see a con vention of religious Jews devote pressed me was that there were its entire attention to the problems American Jewish laymen who of American Jewry, as was the were completely Americanized and case with the recent National Con yet deeply conscious of their or vention of the Union of Orthodox thodox affiliation. Usually, the bat Jewish Congregations of America. tle between orthodox Judaism and In marked contrast to the conven Conservatism and Reform is waged tions of religious parties and even by the clergy on both sides, so of rabbinic organizations, where that one might gain the impres most energies are devoted to Is sion that this conflict is of concern rael and its religious problems, the to them alone. As far as Orthodoxy Orthodox Union convention con is concerned I am delighted to re cerned itself with America -¡-V the port that there is an Americanachievements and responsibilities educated laity to whom the future of orthodox Jews in the United of orthodox Jewry is of no less concern than to the rabbi. States. It goes without saying that Is rael, and everything that happens TTHE CONVENTION was atthere, is near and dear to the A tended by young and middlehearts of the Union's constituents. aged orthodox Jews from the east Abba Eban, Ambassador of Israel and the west, the far north and the to the U.S., addressed the conven deep south. Their speeches and tion, and his words were listened to comments were infused with ideal as one would listen to a message ism and sincerity, truly symbolic from home. However, the conven of the young Jewish generation. Statistics and faith came into tion devoted all its plenary and workshop sessions to the American somewhat of a conflict at the Friday evening forum at which three scene. 31 November - December, 1954

young men discussed the future of American Orthodoxy. Dr. Bernard Lander, professor of sociology at Hunter College, cited figures which caused pertur bation. “Where are the descend ants of the 23 Jewish settlers who came to these shores 300 years ago?” asked Dr. Lander. “It is in their name that we are celebrating this Tercentenary.” He went on to mention a few, prominent Christian names, whose lineage can be traced to the 23 settlers. He also cited a few figures about the rate of mixed marriages which is “bringing de struction and devastation” to hun dreds of Jewish homes. Dr. Lander was followed by a second educator, Professor Ephra im D. Dworetsky of Long Island University, who expressed his be lief that faith is stronger than sta tistics. He told the convention about a community in Long Island where young men joined forces to build a synagogue, where Torah is being studied and children are brought up in the true traditional spirit. A third speaker. Dr. Maurice B. Weinberg of Toronto, Canada, added weight to Prof. Dworetsky’s faith with his story about a com munity that he and his friends are organizing in a suburb of Toronto. One must see and hear this young man, sense his inspired and sincere manner, to appreciate the strength that Orthodoxy has even outside the borders of Williamsburg. JJABBI David Hollander, presi dent of the Rabbinical Council 32

of America, told a little story about the Chofetz Chaim with a moral that was very much to the point — namely, that one is not permitted to speak Loshon Horah, ill words, about oneself. Orthodox Jews, said Rabbi Hollander, speak Loshon Horah about themselves, quoting their sad, statistics, while there really , is much that justifies op timism, hope and confidence. The convention program listed the Daf Yomi for each morning. Sunday morning I had occasion to participate in the Daf Yomi de livered by Rabbi Tibor Stern, for merly of Kansas City and currently director of the World Academy for Jewish Studies. One would expect to witness such participation and delivery only at a rabbinical con vention. Rabbi Sterns rendition was as amazing as the interest and participation of the laymen. The 720 congregations affiliated with the Union, and the many hundreds of non-member congre gations with whom the Union is in contact, are “English-speaking” congregations. The rabbis of these congregations are American-born and American educated, and the synagogues, administratively, cul turally and socially, are modern in character — orthodox but modern. The modernism of these congre gations is found in the sermons, lectures and forums which are all conducted in English. These con gregations also pride themselves upon their decorum. Worshippers remain in their seats throughout the service, which is not over un til the congregational singing of Jewish LIFE

Moses I. Feuerstein (third from left) receives congratulations on his election as president of the Union of Orthodox Jewish Congregations of America from three honorary presidents. Standing with Mr. Feuerstein are (left to right) Rabbi Herbert S. Goldstein, Max J. Etra and William Weiss.

Adon 01am, and do not jump around all over the synagogue as some people are prone to do in a “shtiebel.” ^■HE UNION, in its organization al and administrative set-up, is not geared to the old-type Euro pean orthodox synagogue. The en tire Union machinery, from the services rendered by the Communi ty Activities Division to their outstanding bi-monthly magazine J e w i s h L i f e , is oriented entirely to the American scene. It is, however, precisely the oldNovember - December, 1954

type European synagogue that is most susceptible to the dangers of Conservatism. The older elements of these synagogues remain stead fast to their way of life. But it is the youth, not understanding the old and not being attracted by the old-type European shool, that seeks modernism outside the orthodox fold. To these youths, Orthodoxy is synonymous with Yiddish, dis order and the other characteristics from which they wish to disasso ciate themselves. If the old-type European shools would be attracted to the Union 33

and if their officers would adopt the many activities and programs arranged by the Union's .Com munity Activities Division, then the youth that is still with these congregations would become ac quainted with American Orthodoxy and realize that modernism and progress can be found in its own ranks, that a synagogue can be modern and up to date, and at the same time be a holy place to wor ship. Such congregations can be found in Jewish communities throughout the country. However, the fight for orthodox Judaism must be waged not only in California and in Long Island, but also in Brook lyn and on the East Side. *J"HE YOUNG American orthodox movement is best characterized by its newly elected president, Moses I. Feuerstein, from Broojkline, Massachusetts. When I first met him several years ago, I real ized that it was only a matter of time until he would play a major role in American Jewish life. His election to the presidency of the UOJCA is an hjmor not only to the

Union but to orthodox Jews of all walks and shades. Moses Feuerstein is a second generation American. Boith he and his father, Samuel, are Talmidey Chachomim and Yirey Shomayim in the true sense of the word. Their important role in New Eng land industry only served to ele vate them spiritually and is giving them an opportunity to serve their G-d and their people with full loyalty. The newly-elected president of the Union is a graduate of Yeshiva University and Harvard Universi ty. He attends regularly Rabbi Joseph B. Soloveitchik's Talmud class in Boston, at the same time paying attention to the teachings of the Lubovitcher Rebbe and of Rabbi A. Kutler of Lakewood. He is a thinking young man who listens and learns before making his decisions. He is a young man of whom classical Jewish commu nities of times past would have been proud. Orthodox Jewry in America may certainly take great pride in its new leader.

THE ACCEPTABLE PRAYER When thou prayest, remove all worldly considerations from thy heart. Set thy heart before G-d, cleanse thy thoughts, and medidate upon thy words before thou utterest them. By this course thy prayer will be clean and pure, innocent and devout, and acceptible.—Nahmanides, 1195-1266

Jewish LIFE

•

Do W e Celebrate Non-Jewish F estivals?

By LILLIAN S. ABRAMSON TT WAS the last “long” Shabboth of the summer. At 2 A.M. the following morning clocks would go back to Standard Time. In an un official pre-Mussaf break, the boys of the Junior Congregation were briefly basking in the sunlight and soberly discussing the change in clocks. These boys of ten to twelve years were good to look at — conscien tious Hebrew scholars and keen sports enthusiasts; they knew how to davven and faithfully kept the Shabboth. Any one of the group would be a “frumme” grandfather’s delight. “Do you put the dock ahead or back ?” The boys had no higher dis position to error than their adult counterparts. No, they were not pushing the Shabboth away. But on long Shabboth evenings, one November - December, 1954

could go to the movies, go shop ping, watch television, or more easily visit friends. Each fresh idea increased their volume and enthusiasm until the peak was reached by Stewart, who shouted: “Hey, Shabbos ends ea/rly on Hal lowe’en! We’ll have much more time for Trick or Treat!” The combination of Shabboth and Hallowe’en in the spontaneous remark of this boy typifies the kind of life much of Jewry leads in America today. In one and the same evening, this boy (and un counted thousands with him) would be undergoing a dual experience without the slightest personal con flict. He would be escorting the Sabbath Queen to her weekly jour ney and immediately afterwards would be welcoming the Hallowe’en witch on her flying broomstick. 35

From a holy Sabbath surrounded by peace-loving angels to an eve ning of mischief with Hallowe’en goblins! As Jews integrate into whole some American community life, we celebrate many days throughout the year with our neighbors. Our legal holidays and those of national interest belong to all. Independence Day, cherry pie on Washington’s Birthday, and turkey on Thanks

giving clearly are the heritage of all Americans. But there are other dates which some celebrate just for “the fun of it.” These lesser days have been so overshadowed by the major holidays that when questions arise we find our fund of knowledge quite meager. We should fortify ourselves with information about them and explore their raisons d’etre.

Pumpkins and Costumes

JJO W DOES Hallowe’en fit into the calendar of holidays? It’s a gay time of pumpkins and goblins, of children in costumes chalking each other up and tramp ing from door to door demanding “Trick or Treat.” Hallowe’en is respectably installed in intriguing advertising layouts; sales of masks, chalk and costumes have greatly multiplied from year to year. In reality, the name Hallow’en means hallowed or holy evening be cause it comes the day before All Saints’ Day. It is similar to our “erev yom tov.” All Saints’ Day is a holy day in the Christian year. Celebrated on November 1, it hon ors all the Christian Saints, *espe cially those who do not have days named for them. The day was popularly called All Hallows Day and it became the custom to call the evening before it All-hallowe’en from which the present shor ter name was derived. What may seem a time of gen eral frolicking and good humor has in no way detracted from the re 36

ligious significance of All Saints’ Day. On this day children in Cath olic parochial schools have no classes and are released to attend church services, while those in the public schools are absent, just as Jewish children are who do not attend on Rosh Hashonah or Yom Kippur. Hallowe’en, thought of as a “children’s holiday” has direct religious significance to the nonJewish child. pOLLOWING the calendar in its catalogue of apparently minor holidays we leave Hallowe’en gob lins to the children and find the adolescent and young adult plan ning to observe Valentine’« Day. Youthful jauntiness and a bit of over-commercialization have sh o r tened the title for February 14; it is really the Christian feast day of St. Valentine. In recent years the sending of greeting cards with either sincere or humorous expressions of love has spread from adolescents to grandparents. A husband who negJewish LIFE

lects to send his spouse a Valen tine is almost as derelict as if he had forgotten his anniversary. Cards now go out to mothers, aunts, children and grandmas. Fes tive parties honor the day and love is on view on paper and lace, as well as a cake decoration. Why is February 14 the day of affection? The original Valentine, according to Christian tradition, was martyred in the third century C.E. at the time of the Roman feast of Lupercalis, which was cele brated by having boys and girls draw names from an urn to select love partners for the year. The early Christians hoped to rechannel these licentious pursuits into reli gious adherence by associating the day with a saint. Valentine's name did not reform the Romans, but re ligious influences did succeed in moderating offensive practices un til they more closely conformed to acceptable moral standards.

hard struggle to attain in free America. In the nineteenth cen tury's wave of mass immigration, the Irish were among the most illused and ill-treated. That is why March 17 strikes a sympathetic note in the hearts of many others of different nationalities who un derstand that only through upward struggle like that of the Irish do human dignity and civil rights be come living realities as well as constitutional abstractions. St. Patrick's Day was observed T H E ENSUING month of March witnesses another day which is in this country as a nationalistic recognized by Jews as well as all reminder, a refresher of ties with groups of American society. March the “ould sod." Other groups took 17 is the wearing of the green! heart in the company of those who Stores everywhere are bedecked in had not forgotten the land of their the verdant color and fhe shamrock birth,- and thus observance of St. is omnipresent. The St. Patrick's Patrick's Day has spread consider Day parade has become popular ably among non-Irish groups. This with adults as well as children. is truly a part of the secret of the Many thousands line the streets greatness of America T-n the right watching the observers as numer of any one group to display its pride before the others with a re ous as the Irish marchers. It is on March 17 that the Irish sultant interest of all the nation immigrant of yesteryear and his in any one group in particular. The children proudly assert the position happiness of the Irish strikes an of dignity that required years of especially sympathetic note in the 37 November - December, 1954

heart of the Jewish population, proud of the establishment of Is raeli independence in our own day. But why March 17? It i& not Irish freedom day based on an his torical fact; it is the day set aside in the calendar of saints for St. Patrick, the patron saint of Ire land who almost singlehandedly converted the country from heath enism to Christianity. He worked zealously during the fifth century and his labors were so successful that he came to be known as one

who “found Ireland all heathen and left it all Christian.” This core of particular religious significance has become intensified rather than attenuated in the last few years. Celebrations have given increasing emphasis to the Catholi cism of the Irish and officials of the church have become more im portant in the gatherings and fes tivities of the day. The day ob viously belongs to the Saint as well as to the Patrick identified with Irish nationalism.

Confetti and Streamers

J^JARDI GRAS is a jolly time for all. The masks of Mardi Gras celebrants cover all differences: personal troubles are forgotten for the day, inhibitions are relaxed, the confetti and streamers fall freely on rich and poor, observant and profane: all are one class. We know that Mardi Gras is a spring festival which is most elaborately observed in New Orleans. The New Orleans Mardi Gras in Ameri can literature and movie scenarios is a cliche equivalent for complete ly abandoned masquerade and mer ry-making. The very expression “Mardi Gras” has been broadened in its application to any extraor dinary masquerade or party oc curring at any time of the year e.g., the Coney Island Mardi Gras, which comes at the close of a hec tic summer. What does the term Mardi Gras really mean? It is a French ex pression which we can literally translate as “Fat Tuesday” ; its meaning is specific and particular. 38

On this Tuesday the Christians feast upon all those delicious dishes which will be forbidden on the next day, Ash Wednesday. An in tegral part of the pre-Easter period occurring in the spring, it is the fattening up prior to the forty days of abstinence observed during Lent. Although we may be in clined to regard Mardi Gras as a synonym for masquerading and merrymaking, it is by no means purely secular. jJV E N April Fool's Day with its emphasis on childish pranks and guileless mischief can be traced back to a religious cqre. It has been connected with the mir acle plays of the middle ages, in which Jesus was represented as having been sent, at this period of the year, from Annas to Caiphas and from Pilate to Herod. TUST LIKE April Fool's Day, the mere thought of Hallowe'en has sent us on an errand which has Jewish LIFE

taken us on a minor circuit around the year. We have paused at a number of joyful days and glanced backward into their origin. For it has been very easy, indeed, to for get the fact that the goblins of Hallowe'en, the lacy hearts of St. Valentine's Day or the confetti of Mardi Gras, have a religious core. The widespread celebration of the two major holidays in the Chris tian Calendar (Xmas and Easter) have not come under discussion be cause their religious content is ob vious. Though the observance of many of the minor holidays may be pleasurable, they are not frivolous or secular in their origin.

To top it off, just as we were about to close the cover of the portable on ending this article, a friend dropped in for a hasty visit. In her capacity as recording secre tary of our synagogue Sisterhood, she is one of our most active and enthusiastic members. “On Saturday night, October 30, we're having some people in. We'll make it a Hallowe'en Celebration. Try to make it, O.K.?" Although we personally did not “make it," dollars to doughnuts that some of our ranking members were there. What would you do?

THE PROPER CHOICE Rebbi made a feast for his disciples and placed before them tender tongues and hard tongues. They began select ing the tender ones, leaving the hard ones alone. Said he to them: '"Note what you are doing! As you select the tender and leave the hard, so let your tongues be tender to one another." —Vayikra Rabbah, 33:1

LEARNING AND PATIENCE Once a man came before Rabbi Naftali at Ropshitz with a complaint that he studies Torah but makes no progress and therefore is considering to forsake his study. The Rabbi replied: "In all of Scriptures man is never com manded to be a great scholar. He is commanded rather to devote his days and nights to the study of Torah. Even the admonition of Isaiah (chapter 1, verse 17) 'Learn well' is interpreted by Rashi to mean only 'Learn to do w ell/ " —Ohel Naftali, p. 3.9

November - December, 1954

1 I

Catalogue of Nazi Atrocities By ISRAEL GERSTEIN THE SCOURGE OF THE SWAS TICA, Short History of the Nazi W ar Crimes, by Lord Russell of Liverpool, Illustrated, Philosophi cal Library, New York, 1954, pp. 259, $4.50. ■THUS BOOK deals with every phase . of the Nazi w ar crimes from the ill-treatm ent and m urder of prison ers of w ar to crimes at sea, from the m urder of civilian populations to slave labor. Every statem ent and assertion is supported by documents and other evidence th a t were ac cepted by the world's highest tribunal, the Nurenberg Trials. The author also draws on reports of investiga tion commissions whose integrity was unimpeachable. All of this is illus trated by photographs made by the criminals themselves, the Nazis. The book makes hard reading; the author was so successful in pre

senting a vivid account of the Nazi bestialities th a t one actually reex periences all the horrors perpetrated by the -20th century savages. A nor mal person can peruse such m aterial in only small doses a t a time. The stories of the victims, and the degra dations and agonies to which they were subjected by the so-called herrenvolk haunt one for days and weeks on end. One wonders how the author could live with all this m a terial while organizing and w riting it down without losing his sanity. The facts are not new. However, the public- has never > had access to such a comprehensive catalogue of Nazi crimes as described in this one concise volume. And it is published a t a time when the sorry record of H itlerism is being relegated to the limbo of forgetfulness. The author was moved to undertake this work because of his belief th a t the future

Jewish LIFE

Jl T

of mankind requires that Nazism and all its lethal machinery shall not be forgotten or glossed over lightly. The author resigned from his posi tion as Assistant Judge Advocate General after refusing the request of the British government to with draw the book from publication. The government held that the book dealt with a subject bearing on a major aim of Britain's policy, the rearming of Germany. ^ The story of Jewish martyrdom comes in for detailed treatment, and one feels the eyes become moist as he rereads the tragic story. But it is evident that the Nazis by no means limited themselves in their brutalities to the Jews. The thirst

for blood on the part of the Nazi cannibals was not stilled by the six million Jews whom they destroyed. The prisoners of war and countless civilians in the path of their con quests also knew their wrath. The record slaughter could not have been achieved without the active coopera tion of large numbers of skilled, scientifically trained individuals, as well as the vast hinterland of Ger man civilians. The inference is plain that the German nation must bear the Cain sign. Lord Russell’s book is a warning to the world's statesmen to beware in their dealings with the Germans — East or West.

Bible Stories for Children By DEBORAH OFFEN BACHER STORIES OF THE BIBLE — The Old Testament, Written and Adap ted by Libby M. Klaperman, illus trated by N. Dufourt, Sann's Pub lishing Co., New York, 1954, pp. 176, $3.95. TN THESE days of super-comics and inter-planetary romances, it is a pleasure to come across this attractive volume which combines a fine feeling for our great religious and cultural heritage with up-to-date methods of producing books for mod ern American children. Libby M. Klaperman and N. Du fourt have avoided many of the pitfalls which cause Bible story-books to wander straight from the gift wrapper to the dustiest corner of a child's bookshelf. The very size of November - December, 1954

the book, its shiny cover and many colorful illustrations are most in viting. The stories themselves are told without embellishments or ser monizing, leaving the young reader to meet the full dramatic impact of the language and imagery of the Tanach, which to this day has not yet been improved upon by any adaptor. The technique of using the original text of the Bible wherever possible has its drawbacks as well as ad vantages. While the advantages are obvious and universal, the unfamiliar language makes reading difficult for many American children who, with a wide variety of entertainment literally at their fingertips, do not care" to ex ert themselves over the printed word. 41

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■"PHIS DOES not necessarily imply th a t we have to resign ourselves to “Bible comics” and similar “mod ern versions” of the original. While some of the stories presented by Mrs. Klaperman may try the reading skills of the average youngster, all of them are ideally suited to be read aloud. In fact, reading these stories to a child instead of having him read them himself will not only help him to move more rapidly past unfam iliar words or phrases but will recreate for him the essential quality of the Biblical language which has pre served much of the directness and conciseness of the spoken word. Mrs. Klaperman is a t her best in those stories which deal w ith the great historical figures of the Tanach. W ithout infringing on the tradition al text, she manages to slip in a w o rd . here and there to round out the shorthand of Biblical character izations and to bring the young read er closer to the dram a of love and jealousy, victory and despair which passes before his eyes. Only in the account of the Garden of Eden is this three-dimensional quality miss ing and, compared to the rest of the stories, first sin and punishment ap pear like a rath er a rb itrary affair. Judged by adult standards, Mr. D ufourt’s illustrations are often overdram atic, but there is a wealth of fascinating detail which children will thoroughly enjoy. In contrast to the stories, which reflect the economy and restrain t of the Bible itself, the pictures a t times indulge in Holly wood-type angels and technicolor rays of heavenly light, including a

November - December, 1954

slightly too fiery chariot for the prophet Eliyahu and an anything but shadowy Samuel a t Endor. Yet, on the other hand, there are very successful attem pts a t characteriza tion and much valuable historical de tail, especially in the pictures deal ing with Joseph in Egypt and the Exodus story. “Stories of the Bible1' covers the whole Tanach in chronological order through the Babylonian exile and the return to Jerusalem, closing with the stories of Jonah and Esther. (The story of Ruth is included under “Days of the Judges”.) No attem pt is made to trace the history of Israel to the logical point which marks the close of th a t era ^f- be. the destruc tion of the Second Temple and the final exile ~ since, as its subtitle indicates, “Stories of the Bible” was not w ritten for Jewish children alone. This brings us to the well-known but always painful fact th a t a book of this size and quality, with so many full-page and full-color illus trations, cannot be produced for the limited Jewish market. Its author, the wife of Rabbi Gilbert Klaperman and herself educational director of the Women’s Branch of the Union of Orthodox Jewish Congregations, has seen to it th a t every line con forms to the traditional text. How ever, in fairness to the public at large for which the Bible consists of the “Old Testament” and the “New Testament,” it has to be labeled clearly for what it is, a fact which unfortunately may deter some Jewish parents from placing it on the faim ily bookshelf.

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By ERIC OFFENBACHER THE UNALTERABLE VOICE OF SHEARITH ISRAEL TUfOST OF our brethren to whom only a few months ago the word “tercentenary” seemed an *unduly tongue-breaking novelty in their oral vocabulary, have had enough oppor tunity by now to practice pronounc ing the word -B a n d perhaps to wear it a little thin. Of the many occa sions commemorating this 300th an niversary of Jewish settlement in N orth America, perhaps none was as historically impressive and Jewishly expressive as the public session in Atlantic City, New Jersey, where the Union of Orthodox Jewish Congrega tions of America, in Convention as sembled, recently celebrated “300

Y ears of Orthodox Jewish Progress in America.” A rabbi spoke, and as his reverberating voice recounted the history of the Spanish and P ortu guese (Sephardic) Jews of three cen turies in New York City,' there passed in review a succession of events when “progress” consisted of upholding their age-old traditions, obtained from the first settlers and observed unalloyed to this very day. “If those 23 Dutch Jews could come to our Shearith Israel Synagogue to day,” said Dr. David de Sola Pool, m inister of the congregation, “they would find the orders of our prayers and their musical interpretation ex-

MUSIC OF CONGREGATION SHEARITH ISRAEL IN THE CITY OF NEW YORK (The Spanish and Portuguese Synagogue). Volume I. Five selections from the various services. Rev. Dr. David de Sola Pool and Choir. Two 78; RPMrecordsi in album (automata; sequence) ; available from the Shearith Israel League, 2 West 70th Street, New York 23, N. Y. Price $3.75 (delivered in U .S.A .).

November - December, 1954

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Jewish LIFE

is repeated in a number of variant and embellished forms. Those who assumed the Sephardic liturgy to be monotonous will experience surprise. So Will the one who expects the in troduction to the Neilah mood to be tearfully throbbing. Instead, it is solemn and dignified. Dr. Pool’s richly sonorous bass-baritone sounds j^ F PARTICULAR concern to amazingly schooled. However, the readers of this column may well be the emphasis Dr. Pool placed on Close microphone ¡placement does not do him full justice here. the role of the male choir in Jiis 2. The Prayer fo r the Government. synagogue. Frowned upon by many P artly in Hebrew and partly in Eng an orthodox congregation as too “goyish” or “church-like,” a choir in lish. The Hebrew recitation is sung in the simple chant traditionally used concert with the solo harmonizations of the chazan can create a dignity of in the Spanish and Portuguese Syna worship (so often absent) and tra n s gogue, including the characteristic nasal pronunciation of the Hebrew pose a congregant into the proper letter ayin, which sets it ap art from mood requisite to offering a prayer the aleph (both letters sounding with kavonah. The music of the alike in the Ashkenazic reading). It Spanish and Portuguese Synagogue is also noteworthy th a t the English is indeed of considerable interest in this regard. The ancient melodies translation dates from the days of the Revolution only, Portuguese hav offer fascinating m aterial to the ing been the language prior to th at musicologist and to the ordinary music lover alike. Through the spon time. 3. T ’nu Sh’bachah. This composi sorship of the Shearith Israel League samples of this music have been pre tion, classified as modern, is sung served on records by its Music Com in some synagogues on Simchath Torah to the two “bridegrooms” who mittee, with Rabbi Pool and the choir complete and begin the reading of participating. % 1. E l Nora Alilah. The first of the Torah. Here Dr. Pool’s voice is the Sephardic prayers in the series heard to best advantage and reveals a considerable upper range. The joy is a hymn which in the Spanish and ous hymn, well suited to a “wedding” Portuguese tradition introduces the Neilah service on Yom Kippur. Ac ceremony, is sung in an unaffected cording to inform ation inside the al and restrained manner accompanied by an organ. (An entry in the album bum this “entreaty for pardon was cover states significantly: “The or composed by Moses ibn Ezra, an eleventh century poet of G ranada.” gan . accompaniment is not used in The music for the hymn, going back the Synagogue Service”.) 4. Meuchad. A modest penitential to the days of medieval Spain, is beautifully melodious. A simple theme prayer for Yom Kippur. The musL

actly the same as they used them in 1654.” This remarkable resistance to even the slightest deviation in the face of onrushing tides of Reform in this country is an everlasting tribute to Shearith Israel's past and present spiritual leaders.

November - December, 1954

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BEECH-NUT FOODS FOR BABIES 48

Jewish LIFE

^ N N E MAY construe it an act of cal setting in a m ajor key is held within five notes, the style somewhat reciprocity by which this de reminiscent of the Gregorian Chant. partm ent came into possession of the Performance-wise, this is the least above records. It was the evening successful number. It is plagued by a t the Convention on which a Cita microphone overloading and some tio n was presented to the Shearith Israel congregation by the U.O.J.C.A. faulty intonations. 5. Meherah. As a fitting conclu We are grateful to the Shearith Is sion two blessings from the tra d i rael League and their president, Mrs. H annah T arry, who informs us th a t tional Jewish m arriage ceremony are sung by a male quartet. The music new recordings of their Sabbath ser is known outside the Spanish and vices have been made and are now Portuguese Synagogue, and it seems being processed. Judging from the to this w riter th a t he has heard it results a t hand one should look for in Europe. Throughout the present w ard to these issues with eager an performances the timbre of the male ticipation. As it has done throughout the past voices discloses professional talents 300 years, may the unbroken chain who are under efficient leadership. in Shearith Israel’s traditions, so ably Although an elaborate biography of personified in Dr. Pool and his min Dr. David de Sola Pool is printed istry, continue to set the example in the album cover, the name of the for the unalterable voice speaking in choirm aster is regretably omitted the name of Torah Judaism in America. from the credits.

The Ideal Bar Mitzvah G ift

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Jewish LIFE

Brooklyn, N. Y. I feel that there were several im plications in the letter to the editor from Rabbi I. B. Rose (SeptemberOctober issue) which I don’t think are fair to the Agudath Israel World Organization. First of all, Rabbi Rose seems to feel that because the Agudath Israel didn’t follow in the footsteps of the Mizrachi and Hapoel Hamizrachi on the bill concerning Dayanim, they are lumped together with the Communist Party and then the Mapam. This seems to remind me of some of the infamous tactics employed by our famous junior Senator from Wiscon sin. I think that on this account it is useless to have to argue for the Agudath Israel. For it was very clear from all reports of the fourth Knessiah Gedolah in the Jewish and AngloJewish press, that it wasn’t, as Rab bi Rose writes, the decisions of Rab bis of the Agudah, but rather by the greatest group of acknowledged and most learned Rabbis from all four corners of the globe. It was this group which makes the policy of the Agudath Israel World Organization November - December, 1954

and not the reasoning of the Com munists or the Mapam as Rabbi Rose wpuld want all to believe. Let it also be made clear that the A.I.W.O. is not a strictly Israeloriented organization but rather world-oriented. Thus not every reso lution passed there has in it only the interest of the State of Israel but rather world Jewry in general. Let us be, assured that the Only subjects discussed at the Knessiah Gedolah were not a bill concerning Dayanim or the policy of the Poalei Agudath Israel. The newspapers carried full texts of all resolutions passed, such as those about Chinuch Atzmai, Chizuk Hadaath, etc. Let me here quote what Rabbi I. M. Levin, former member of the Is rael cabinet, said at the closing ses sion of the fourth Knessiah Gedolah: “It is not for us to decide if this has been a great Knessiah Gedolah. It is for the future to decide about this, but it is now up to •— not only mem bers of Agudath Israel but gU every religious Torah-true Jew the world over, to work along the lines of the resolutions to make the fourth Knes siah Gedolah a great one.” 51

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I am sure th a t the near future will tell if Rabbi Rose has been a good forecaster or was his washout of the Knessiah Gedolah, the greatest gath ering of Torah-true Jew ry in 17 years, his own type of political ex pediency. Wolf Karfiol

* * * Jerusalem , Israel I am w riting to you on behalf of the Ginzach La Zionut H adatith—Religious-Zionist Archives in Jerusalem. These archives were established for the purpose of preserving records and documents significant to Jewish Re ligious and Zionist activities. The Ginzach already serves as a researchcenter and source of m aterial for w riters and historians; its importance will continue to grow. One of the fundam ental tasks of our archives is to accumulate ma terial concerning the history and ac tivities of Jewish communities all over the world. We are confident th at, Jewish com munities everywhere will welcome the initiative taken by our archives in Jerusalem and will extend their as sistance and cooperation by sending to us all kinds of m aterial, printed and handw ritten, books, pamphlets etc. We are particularly interested in photos covering communal and synagogue activities. Our request a t this moment is to prin t this letter in your magazine and to send us regularly your worthy publication. M. S. Geshuri, Director, Religious-Zionist Archives P.O.B. 642, Jerusalem, Israel

November - December, 1954

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Catering for All Occasions I Supervised and Endorsed by Union o f Orthodox Jewish Congregations

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UNION OF ORTHODOX JEWISH CONGREGATIONS OF AMERICA

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Kosher commodities and establish ments under official © supervision and endorsement.

KAIssued S H RKislev, U T H5715 —D IDecember, R E C T O1954R Y LOOK FOR THE (Q ) SEAL -

AND BE SU RE!

The © seal is your guarantee of communallyresponsible Kashruth supervision and endorsement, conducted as a public service by the Union of Orthodox Jewish Congregations of America—UOJC. All items in this Directory are ©, receive the con stant inspection of and are passed upon by the Rabbinical Council of America, Rabbinic body of the Union of Orthodox Jewish Congregations. CONSUMERS ARE CAUTIONED TO: • Make sure that the © seal is on the label of every food product. • Make sure that the seal shown on the label is the ® — beware of imitations! • Read carefully the list of ingredients of each @ product to ascertain whether it is a meat or dairy product. The @ does not necessarily mean that the product is Pareve.

—• —

Please note that the © seal of Kashruth supervision and endorsement is exclusively the symbol of: Union of Orthodox Jewish Congregations of America 305 Broadway# New York 7# N.Y.

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UOJC KASHRUTH DIRECTORY All items listed below bear the (y) seal. Items listed (y)P are Kosher for Passover when bearing this or other UOJC A Passover Hechsher on label. Items listed • are Kosher for Passover without Passover Hechsher on label. * Indicates new (y) endorsement,^

Apple Butter ♦Musselman's

(The C. H. Mussebnan Co., BiglervilU, Pa,)

Apple Sauce ♦Musselman's

(The C, H. Mussebnan Co,, Biglerville, Pa,)

Strained Plums with Tapioca Cereals Junior Vegetables Junior Fruits Junior Vegetable Soup Junior Banana Dessert Junior Puddings Junior Plums with Tapioca Junior Fruit Dessert Junior Chocolate Pudding

(Beech-Nut Packing Co., N.Y.O.)

Beans H einz Oven Baked Beans with mo

Baby Foods Heinz r— with. © label only Strained Vegetables & Salmon Strained Cream of Tuna Strained Vegetables Strained Fruits Chopped Mixed Vegetables Strained Puddings Strained Orange Juice Strained Tomato Soup Strained Vegetable Soup Pre-Cooked Cereals (Barley, Oat meal, Bice) ^Junior Creamed Carrots Junior Vegetables Junior Fruits Junior Vegetable Soups Junior Puddings ( H , J.

Heinz Co., Pittsburgh, Pa.)

Beech-Nut with (0) label only Strained Vegetables Strained Fruits Strained Vegetable Soup Strained Tomato Soup Strained Puddings Strained Fruit Dessert

November - December, 1954

lasses sauce Heinz Oven Baked Beans in tomato sauce

(H. J. Heinz Co.) ♦Freshpak Vegetarian Beans in Tomato Sauce

(Grand Union Food Markets, East Paterson, N.J.)

Beans & Frankfurters ♦White Bose

(Seeman Bros., Inc., N.Y., N.Y.)

Cakes, Cookies and Crackers (y)P Barton's Bonbonniere

(Barton, Inc.f Brooklyn, N.Y.) Dromedary Chocolate Nut Boll Date Nut Boll Orange Nut Boll (above contain milk)

(The Hills Brothers Co., N.Y.C.) Golden Cracknel Egg Biscuits

(Golden Cracknel & Spec. Co., Detroit) By-Krisp

(Ralston-Purina, St. Louis, Mo.)

UOJC KASHRUTH

DIRECTORY Heinz

Horse Radish 57 Sauce Chili Sauce Hot Dog Relish Worcestershire-Sauce Tomato Ketchup (H. J. Heinz Co.)

Cake Mixes Dromedary

Date Muffin Mix Fudge Frosting Mix (above contain milk) Corn Bread Mix Corn Muffin Mix Cup Cake Mix Devil's Food Mix Fruit Cake Mix Gingerbread Mix White Cake Mix (The Hills Brothers Co., N.Y.C.)

Lawry’s

Seasoned Salt (Lawry’s Products Inc., Los Angeles, Cal.) Pride of the Farm Catsup

(Hunt Food Prod., Fullerton, Cal.)

Convalescent Homes © P Dayton Nursing Home (1884 Marmion Ave., Bronx, N.Y.)

Golden Mix

Cranberry Sauce

Pancake Flour Mix Waffle Flour Mix (Golden Mix Inc., Warsaw, Ind )

Camps (for children) Camp Mohaph

{Glen Spey, N.Y. N .Y . office 4320 Bedford Avenue, Brooklyn, N.Y.)

Candy © P Barton’s Bonbonniere

(Morris April Brothers, Bridgeton, N.J.) , Dromedary

(The Hills Brothers Co., N.Y.C.) *©P Eatmor (Morris April Brothers, Bridgeton, N.J.)

Dessert Topping *Qwip (Avoset Co., San Francisco, Cal.)

(Barton, Inc., Brooklyn, N.Y*)

Cereals Skinner’s

Raisin-Bran Raisin Wheat (Skinner Mfy. Co., Omaha, Neb..)

Dietetic Foods © P Mother’s Low Calorie Borscht (Mother's Food Products) *Sugarine Liquid Sweetener

Ralston

Instant Ralston Regular Ralston (Ralston Purina Co., St. Louis, Mo.)

(Sugarine Co., Mt. Vernon, III.)

Dishwashing Machine Detergents •

Condiments, Seasonings © P Gold’s Horseradish

(Gold Pure Foods, B ’klyn, N.Y.)

•

All

(Monsanto Chemical Co., St. Louis, Mo:) Spic & Span

(Proctor & Gamble) Jew ish L IF E

UOJC KASHRUTH DIRECTORY AH items listed below bear the © seal. Items listed © P are Kosher for Passover when bearing this or other UOJC A Passover Hechsher on label. Items listed • are Kosher for Passover without Passover ^Hechsher on label. * Indicates new (0) endorsement.^

Dressings Garber’s Misrochi Salad Dressing

(Garber’s Eagle Oil Corp., B’klyn.)

Food Freezer Plan Yitzchok Goldberg & Sons

(New York, N.Y.)

Heinz French. Dressing

(H. J. Heinz Co.) Mother’s

^Mayonnaise *Salad Dressing (Mother’s Food Products, Newark, N.J.)

Frozen Foods Milady’s

Blintzes (blueberry, cherry, cheese potato—all are milchig) Waffles (Milady Food Prod., B’klyn, N.Y.) Associated

*Waffles (Associated Food Stores Corp., N.Y.C.)

Fish Products Royal Snack

Cream Herring Matjes Fillets Spiced Herring Lunch Herring Herring Cocktail Tidbits Salmon (in wine sauce) (S. A. Haram Co., N.Y.C.) Mother’s Old Fashioned

@P Gefilte Fish Sweet & Sour Fish (Mother’s Food Prod., Newark, N.J.) Breast O’Chicken Tuna

( Westgate-Oalifomia Tuna Packing Co., San Diego, Cal.) *Golden Angel Gefilte Fish

(Snake River Trout Co., Buhl, Idaho)

Flavor Improver A c’cent

(Mfd. by International Minerals and Chemical Co.)

Pure Dairy

*Waffles (Service Frozen Food Corp., B’klyn, N.Y.) Indian Trail

*@P Cranberry Orange Relish (Cranberry Growers, Inc., Wisconsin Rapids, Wise.) Fantails

*Can,apes *Cocktail Frankfurters *Codfish Puffs *Kashe Knishes ^Potato Knishes (Chase Food Products Corp., N.Y.C.) Home Town

(Snake River Trout Co., Buhl, Idaho)

Food Packages

Fruit — I Dried— bulk only I

@P Care

(New York, N.Y.)

November - December, 1954

(San Francisco, Cal.)

UOJC KASHRUTH DIRECTORY Fruits — lPackagedI DromedaryDates Fruits and Peels Moist Coconut Shredded Coconut

• • •

(The Hills Brothers Co., N.Y.C.) Muss elm an ’s *Cherries *Sliced Apples

Fab Kirkman Detergents Vel {Colgate-Palmolive Co., Jersey City, N.J.) Felso Bol (Fels & Co., Philadelphia, Pa.) ^Finish

Soilax (Economics Laboratory Inc., St. Paul, Minn.)

(The C. H. Musselman Co., Biglerville, Pa.)

Glim

Gelatin Desserts — Vegetable

(B. T. Babbit Inc., New York, N.Y.)

My Pal

(Orthodox Kosher Products, Brooklyn, N.Y.)

Glycerides Emcol MSVK

• • •

Oxydol Joy

• •

Spie & Span Tide (Proctor & Gamble, Cincinnati, Ohio)

(The Emulsol Corp., Chicago, III.)

Glycerine — Synthetic *Shell Synthetic Glycerine

(Shell Chemical Corp., N.Y.C.)

(Pal Products Co., Brooklyn, N.Y.) Cheer Dreft

*Sail

(A & P Food Stores, N.Y.C.) •

Sprite

(Sinclair Mfg., Toledo, Ohio) •

Trend

(Purex Corp. Ltd., South Gate, Cal.)

Honey

*Winko Liquid Detergent

@P Garber’s Misrochi

(Linco Prod. Corp., Chicago, III.)

(Garber Eagle Oil Corp.)

(BrUlo Mfg. Co., B ’klyn, N.Y.) *Bright Sail

(A & P Food Stores, N.Y.C.) Cameo Copper Cleaner

(Crnneo Corpv Chicago, III.)

(Barton, Inc.) Costa’s French Ice Cream

(Costa’s Ice Cream Co., Woodbridae, N.J.) *Met *Tee-Vee

(Marchiony Ice Cream Co., N.Y.O., distributed by Metropolitan Food Co*, Brooklyn, N.Y.)

Jewish LIFE

UOJC KASHRUTH DIRECTORY

All items listed below bear the (y) seal. Items listed (y)P are Kosher for Passover when bearing this or other UOJCA Passover Hechsher on label. Items listed • are Kosher for Passover without Passover ^Hechsher on label. * Indicates new (0) endorsement.4

Artie Syntex M. Beads

Motrier’s (milchig) Mother’s Par eve

(Colgate-Palmolive Co., Jersey City, N.J.)

*New Yorker (milchig)

Institution X Orvus Extra Granules Orvus Hy-temp Granules Orvus Neutral Granules Cream, Suds

Marshmallow Topping

Industrial Cleansers

{Proctor & Gamble!)

Jams and Jellies Berish’s Beal Kosher Pure Fruit Jams Marmalade Marmalade Butter

( Mother's Food Products)

(Roslyn Distributors, Middle Village, N.Y.)

Marshmallow Bluff

{Durkes-Mower, Inc., East Lynn, Mass.)

Mayonnaise *Mother's

(Mother’s Food Products)

(Orthodox Kosher Products)

Heinz Jellies

(JET. J. Heinz Co.)

(u)P Barton’s Bonbonniere

(Barton, Inc.)

Juices Heinz Tomato Juice

(H. J. Heinz Co.)

Musselman’s *Apple Juice *Tomato Juice

(The C. H. Musselman Co., Biglerville, Pa.)

Margarine I

Berish‘s Real Kosher (milchig)

(Orthodox Kosher Products) Crystal Brand (milchig)

{L. Daitch & Co., N.Y.C.) *Dilbro (milchig)

{Dilbert Bros., Glendale, N.Y.) Mar-Parv (pareve) Miolo (milchig—-bulk only) Nu-Maid (milchig) Table-King (milchig)

{Miami Mara arme Co., Cincinnati. Ohio)

November - December, 1954

Meats and Provisions Yitzchok Goldberg’s • Meats (G)P Corned Beef @P Tongue • Frozen Meats © P Salami @P Frankfurters Pastrami

{I. Goldberg & Sons, 220 Delaney St., N.Y.O.) Oxford *@P Bologna (0)P Corned Beef *@P Frankfurters (u)P Salami (U)P Tongue

{Oxford Provisions, Inc., 549 E. 12th S tä N.Y.O.)

Meat Tenderizer Adolph’s

{Adolph’s Food Products, Burbank, Cal.)

*So-Ten

(So-Ten Co., Memphis, Tenn.)

UOJC

RASH RUTH

Gordon’s

Mustard

*Potato Chips *Potato Sticks *Tater Sticks (Gordon Foods, Inc., Atlanta, Ga.)

Heinz

Brown Mustard Yellow Mustard V ili. J . Heinz C o.)

Kobey’s

^Potato Chips *Shoestring Potatoes (Tasty Foods Inc., Denver; Col.)

Noodles & Macaroni Products *Buitoni Macaroni Products

(Buitoni Foods Corp., So. Hackensack, N.J. )

^Monarch Shoestring Potatoes

(Reid Murdock, Div. of Consolidated Foods, Chicago, III.)

Heinz Macaroni Creole

(H. J. Heinz Co.)

Sunglo

Skinner’s

^Potato Chips *Shoestring Potatoes (Tasty Foods Inc., Denver, Col.)

Egg Noodles Macaroni Spaghetti Vermicelli {Skinner Mfg. Co., Omaha, Neb.)

*Warner’s Potato Chips

(E a st1Coast Food Corp., Riverhead, N.Y.)

(Corn Products Refining Corp., N.Y.C.)

{Nutola Fat Products Co.)

Peanut Butter Beech-Nut

{Beeck-Nut Packing Co.) Heinz

{H. J. Heinz Co.)

Pie Fillings *Musselman’s

{The C. H. Musselman Co., Biglerville, Pa.)

Popcorn *TV Time Popcorn

{B & B Enterprises, Inc*, Chicago, III.)