Jewish Life December 1955 by Jewish Action

Kislev December

North African Ex (See Page 22)

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Nov.-Dec., 1955

Kislev, 5716

Vol. XXIII No. 2

• EDITORIALS S aul B ernstein , Editor M. M orton R ubenstein D r. E ric O ffenbacher R euben E. Gross R abbi S. J. S harfman

. Editorial Associates

M . JU D A H

M e TCH IK

Assistant Editor

Inside Illustration by N orman’ N odel

JEW ISH LIFE is published bi-monthly. Subscription two years $3.00, three years $4,00, four years $5.00. A ll rights reserved

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

Published by U nion of O rthodox J ewish Congregations of A merica M oses I. F euerstein

President Rabbi H. . S. Goldstein, Wil liam W eiss^ Samuel Nirenstein, William B. Herlands, Max J. Etra, Honorary Presidents ; Samuel L. Brennglassy- Nathan K. Grosf^ Benjamin Koënigsberg, Benj amin Mandelker, Vice Pres idents; Edward A. Teplow, Treasurer; Reuben E. Gross, Secretary. Saul Bernstein, Administrator November-December, 1955

S E C U R IT Y —F O R IS R A E L A N D A M E R IC A

RELIGIOUS FREEDOM FOR MOROCCAN IMMIGRANTS .................. THE BATTLE OF CHANUKAH............... .

3 5

• A RTIC LES

K'LAPPEY P'NIM AND K'LAPPEY CHUTZ ............................................................. 6 Saul Bernstein THE HENNINGS COMMITTEE-AN INTERIM REPORT ....................................... 9 Jules Cohen CHANUKAH-THE MOULDING OF A FESTIVAL ................................... 13 Aryeh Newman NORTH AFRICAN EXODUS..................... 22 I. Halevy-Levin I INTERVIEW MY RABBI............................. 33 Ivan Salomon MAIMONIDES AND THE PROSELYTE 42 David S. Shapiro THESE LIGHTS ARE HOLY.................... 45 Ira Albeck

• SHORT STORIES

THE JO U R N E Y ................. 17 Rivka Marani THE BRICKMAKER'S V O W ....................... 35 Moshe Dluznowsky

• POETRY

BETWEEN BROODING AND EXULTATION ................................................. 51

• FEATURES

AMONG OUR CONTRIBUTORS.. . . . . 2 LETTERS TO THE EDITOR.......................... 57

• SERVICES UOJCA KASHRUTH DIRECTORY.......... 61 PHOTO CREDITS: Cover (Moroccan Immigrant), Pg. 29, Jewish Agency, Jerusalem; Pgs. 24, 25, 27, Three Lions.

/ r m a n y

O cci

JULES COHEN is the national coordinator of the National Community Relations Advisory Council. A lawyer by profession, he was formerly the executive director of the Brooklyn Jewish Community Council, the largest council of its kind in the country.

ARYEH NEWMAN is assistant director of the Jewish Agency's Department of Torah Education to the Diaspora. His article, "The Israeli Rabbi," appeared in the Av, 5716 issue of Jew ish Life .

MOSHE DLUZNOWSKY, the author of "The Wheel of Fortune," a book of short stories which won the Zvi Kessel Literary Prize, is a frequent contributor to Anglo-Jewish pub lications. He has received particular acclaim of late for his short stories on Jewish life in North Africa.

I. HALEVY-LEVIN'S articles continue to provide Jewish L ife readers with clear, concise reports on the basic developments in the Jewish State. He; is prominent in religious circles in Israel and is the editor ,of, "Modern Israeli Library."

❖

RABBI DAVID S. SHAPIRO, founder of the Milwaukee Hebrew Academy in Milwau kee, Wisconsin, is the spiritual leader of Congregation Anshe Sfard in that city.

IRA ALBECK is a graduate of Yeshiva University and the Rabbi Jacob Joseph High School. He is currently studying for his S'michah at the Rabbi Elchanan Theological Seminary.

❖

RIVKA MARANI is the pen name of Gerda Spiegler, who has returned to her home in Israel after an extended stay in the United States. A graduate of Columbia University, she has had stories, articles and poems published here and abroad.

❖

LILLIAN RESNICK OTT, whose verse has won her recognition as one of today's leading Jewish writers of poetry, is a columnist for a California Anglo-Jewish weekly. 2

JEWISH LIFE

SECURITY— FOR ISRAEL AND AMERICA 'p H E SOVIET-EGYPTIAN arms deal has knocked the props from under Anglo-American Middle East foreign policy. It was a policy built upon hope and illusion; hope, that the political leaders of Egypt and other Arab states might address themselves to the welfare of their poverty-stricken, disease-ridden masses, and that these same leaders identified their interests with those of the Western world. The hope is shelved, the illusion is punctured and yet—so far, American foreign policy remains frozen in its mold. It is as if State Department officialdom were trying to convince itself that what has happened is but a bad dream. Faced by the massive arming of Egypt by Soviet Russia, via Czechoslovakia, the struggling young State of Israel lies in the grimmest danger. But it would be folly indeed for America to blind itself to the fact that an equal danger is posed to American security by this turn of events. The rulers of the Arab states and of the Communist world have found common cause in seeking to eject the Western Powers from the entire, crucial area ranging from the Suez Canal westward to Morocco and eastward to India. The Soviet-Egypt alliance does more than mount an attack upon Israel. It constitutes an out-flanking of the Western-sponsored Turkey-Iraq-Iran pact and spells a dextrous exploitation of the nationalist uprisings of French North Africa. ^M E R IC A N AND BRITISH shapers of foreign policy, confronted with this dilemma, seem transfixed by the urge to convince Egypt that it is really only Israel that is the object of her malevolence. And if it is only Israel, the Western Powers imply, matters can be adjusted, there can be "compromise.” All that is wanting to complete the Munich spirit is Chamberlain's umbrella. But Israel will not lend itself to a Munich—nor will American public opinion. The time has come for our Administration to strip itelf of further delusions, to address itself to the situation with realistic action. The Western world will find payment of blackmail to Egypt no key to its loyalty. A rea Unless the United States enters into a security pact of unmistakable is character with Israel, we shall face the loss to the Communists of an V ita l area whose importance to the Western world exceeds that not only of Korea and Vietnam but of China itself. The alternative to America is either definitive support of Israel as the one assured focal point of American security in the Near East, or to yield yet another great section of the globe to Moscow.

RELIGIOUS FREEDOM FOR MOROCCAN IMMIGRANTS ^ H E ISRAEL GOVERNMENT has finally agreed to the stipulation set by Hapoel Hamizrachi-Mizrachi, as a condition of its participation in the govNovember-December, 1955

ernment coalition, that immigrants shall have the right to go to the types of settlement conforming to their choice and conscience. Does this mark the end of that gross transgression of moral rights and religious freedom caused by the subjection of Israel’s immigrants to “the infamous "80-20 key”? Key indeed this key has locked eighty percent of all immigrants—regardless^ of their pref erence and of their religious beliefs—within the coniines of irreligious settle ments. It remains to be seen whether the key has now been abrogated in fact or only in theory. The key quota system derives ultimately from the relative "Shekolim strength of the several parties to the World Zionist Congress. Immigrant settle ment is conducted through the Jewish Agency, which executes the policies of the. World Zionist movement. The settlements themselves, however, are all under the auspices of the various political parties. At the 1951 Congress a decision was imposed that no more than twenty per Congress cent of immigrants might be assigned to settlements of the Decision religious groups. Thus, with astounding disregard for the democ racy and freedom of conscience to which Israel is otherwise dedicated, immigrants have been parceled out to settlements solely in accordance with the "claims” of the respective parties. The scandal has been cloaked under the slogan: "No party has a monopoly on religion!” The consequences of this policy are notorious. The immigrant settlement program conducted through the Jewish Agency operates with funds provided by the United Jewish Appeal. The Agency has assiduously observed the 80-20 key. Most of the immigrants, who have been settled in Israel since 1951 have come from Yemen, Iraq, Iran, Tunis, Algeria and Morocco. The great majority of these Jews are devoutly religious, their lives being completely formed in the mold of traditional Jewish belief and observance. In the case of the most recent large-scale immigration, that of the Moroccans, this applies practically one hundred percent. And yet—full eighty out of every hundred of these pious Jews have been compelled to go to settlements conducted by non-religious and anti-religious parties; settlements devoid of facilities for religious observance and religious education, settlements where Kashruth, Shabboth, Taharath Hamishpochah and other treasured sanctities of Jewish life are ignored or flouted or even mocked; settlements where these loyal, believing Jews recoil in helpless horror as their children are taught disbelief; settlements where the very air is polluted with anti-Judaism. Deception has been employed in securing the compliance of the immigrants. Many of the oriental Jews, dwelling in extremely backward areas, are totally unaware until arrival in Israel of the ideological trends which prevail. It is inconceivable to these pious folk that irreligiosity can have a place in the Holy Land. They place implicit trust in the assurances of the Jewish Assurances Agency representatives that they will find in Israel full oppor tunity to observe a religious life and to transmit their beliefs of Madrichim to their children. They place unquestioning faith in the guar antees of the madrichim sent by the non-religious parties to lead them into their fold. To carry the deception further, some of the irreligious 4

JEWISH LIFE

.settlements have been given a sorry semblage of religious character, whose transparent falsity but serves to aggravate the outrage. The question of effective implementation of the Israel Government’s com mitment to grant self-determination can be decisively influenced by action on the part of UJA contributors. It is their money that pays for the immigrant settlement, program. While the UJA itself plays no official part in execution of the settlement program, UJA contributors themselves must recognize their obligation to assure rightful disposition of the funds which they provide. That insistence by UJA contributors is urgently called for is indicated by the present circumstances. The religious parties do not now have sufficient settlement facilities to absorb the thousands of religious immigrants who now plead for transfer to them, not to speak of the thousands more who must yet be brought from North Africa. Unless the Jewish Agency grants allocations for establishment of a sufficient number of new religious settlements, the agreement will remain a dead letter. In viewing their responsibilities, American Jews must reckon with a twofold pikuach nefesh. The ancient Jewish communities of French North Africa are faced with a terrible doom. There is an immediacy of need to bring tens of thousands more Moroccan Jews to Israel which will brook no delay. But we must not be driven to trade lives for souls. Jews must not be rescued from oppression and religious discrimination in Morocco to be stripped in the Holy Land of the heritage of Israel. It is the duty of American Jews to give to the United Jewish Appeal to save Jewish lives; it is equally our duty, in so giving, to require and insist that the funds so given be employed to settle the immigrants in settlements conforming to their religious beliefs, truly religious settlements directed by truly religious Jews and authentically equipped for religious living; it is our impera tive duty to demand that allocations shall be granted to assure the establishment of a sufficient number of such settlements to provide for all who choose to go to them.

THE BATTLE OF CHANUKAH J T IS A PARADOX of modern life that Chanukah should have attained a peak of popularity, for contrary reasons, among opposing elements. To the believ ing Jew, Chanukah stands as a supreme salute to Jewish rejection of religious assimilation. To the assimilated, it has become a thinly disguised means of observing the leading non-Jewish festival. Thus Chanukah today manifests the same cleavage in Jewish life, the same battle for the Jewish soul, as that which, in Maccabean days, gave rise to the birth of Chanukah. The battlefield today is the home, the synagogue, the school, the agencies of communal life — above all, the heart and mind of the individual Jew. The assimilationist brings to bear in this struggle the forces of the sur rounding environment. Against this the believing Jew pits the force of the Torah. Who is like unto-Thee among the "gods” O Lord! — it is with this eternal truth that the loyal Jew girds himself and, so equipped, stands assured that, though the odds be what they may, the Torah faith will prevail. November-December, 1955

K’ldppey r’nim and K’lappey Qhutz A cu rren t issue in the Synagogue Council o f A m erica evokes re-evalu ation o f o rth o d o x Jew ry’s relationsh ips w ith non-orth odox g ro u p s • By SAUL BERNSTEIN T TNDER what conditions, and to dox Jewish community to think V what extent, can orthodox organ through more definitively the prin izations and institutions join with ciples of its relationship with the nonnon-orthodox religious bodies in com orthodox and non-Jewish communities. mon undertakings? This perennial This process, an aspect of the maturing question is being put with new of American Orthodoxy, is likely to urgency as a result of the question of prove fruitful. At the very least, it participation by the Union of Ortho may serve to eliminate prevailing con dox Jewish Congregations of Amer fusions which to date have operated to ica in the recent installation of officers the advantage of the non-orthodox of the Synagogue Council of America. forces. The UOJCA is one of the six con stituent bodies of the Synagogue Coun II FACTOR in this confusion has been a misinterpretation of the cil, the others being the orthodox Rab binical Council of America and the role of the Synagogue Council of parallel national bodies of the Reform America and of the participation there and Conservative movements. The in in of orthodox with non-orthodox s ta lla tio n , fo llo w in g a Synagogue religious groups. Established some C o u n cil p re c e d e n t, was h eld at a twenty-five years ago, the Synagogue temple community house of the same Council was formed originally as a denomination as the incoming presi sort of ad hoc committee. It was to dent, who in this case is of the Reform 'm eet from time to time,” as its con group. The Orthodox Union took the stitution reads, as a means whereby position, on the basis of a ruling by the participants could confer on mat a high Halochic authority, that it ters of common concern. Foremost in could not participate in an event held its purview was the need to bespeak in the premises of a non-orthodox collectively the interests of the Jewish community in relationships with nonhouse of worship. The Unions decision is indicative Jews—a role which had unjustifiably of a tendency on the part of the ortho- been preempted by unauthorized pri6

JEWISH LIFE

vate and secular agencies. The condi tions of the liaison were limited and strictly controlled by right of veto; all questions involving religious compro mise were to be eschewed. From this it can be understood that there was no question of, so to speak, de jure recognition of the Reform and Conservative creeds on the part of the orthodox constituents. SCA was pro jected not as an independent organiza tion but as a coordinating committee. Had SCA adhered firmly to this concept, its career might have been more distinguished than has been the case. The area of Jewish communal relations is broad; its importance on the American scene is great. Because, however, the Synagogue Council has been partially, and on the whole vainly, diverted to other goals, its legitimate role has been filled by others. The National Community Relations Ad visory Council is a demonstration of what the Synagogue Council might have been—but is not. J H E Synagogue Council’s problems have arisen from attempts to change it from a community relations coordinating council to a self-con tained organization, a super-religious body with its own religious projects and with its own claims to the loyal ties of the community. Somewhere in its early history the office designated in its constitution as '’chairman” evolved into "president.” Undertak ings distant from its original purview have been constantly broached and as constantly haggled over, to little pur pose. The inevitable consequence is inadequacy in its proper role and in effectiveness in its attempted role. In comparing the experience of the Synagogue Council of America with that of the National Community Re November-December, 1955

lations Advisory Council we can gain useful insight into principles of sound relations between orthodox and non orthodox groups. NCRAC, which in cludes non-religious groups and local community councils as well as na tional orthodox, Reform and Con servative organizations, has never per mitted itself to diverge from its func tion as a coordinating body. Nor has it veered from the safe area of com munity relations. It has proven itself a viable agency, with a minimum of internal friction and a maximum of working efficiency. The guiding prin ciple of NCRAC, which may be des ignated "K’lappey Chutz” — relation ship with the non-Jewish w o rld works; the *premise which SCA has vainly attempted, "K’lappey P’nim”— approach to internal Jewish religious life—does not and cannot work as be tween orthodox and non-orthodox re ligious bodies. J H E NON-ORTHODOX sectarian bodies find this situation vexing. They desire recognition as legitimate forms of Judaism. Can Orthodoxy grant such recognition without compromise of its own beliefs, without reducing it self to their status? The answer is surely apparent. Never may Orthodoxy cease to affirm that there is but one Jewish religion, the historic Jewish faith and way of life, that which is today desig nated orthodox Judaism. Other than the area of K’lappey Chutz—a broad enough area-—orthodox Jewry cannot join with heterodox bod ies in addressing a religious message to the Jewish community. The very proc ess of so doing entails religious com promise, and inevitably imposes an end less series of compromises of principle. There can be no religious unity be tween Orthodoxy and heterodoxy—ex7

cept at the cost of the absorption of one non-orthodox religious organizations as by the other. All attempts to distort the elements of the Jewish community. As character of the Synagogue Council of between national organizations of Jews America into an agency of such "reli equally concerned with proper repre gious unity” are subversive of its char sentation of the broad Jewish commu acter and are foredoomed to failure. nity, there lies a legitimate - field for This limitation of the relationship of cooperative endeavor. Such a field still lies open to the orthodox to non-orthodox religious groups by no means excludes all basis Synagogue Council of America which, for coordinated activity. Orthodoxy can once restored to its proper sphere, will not concede the rightful existence in gain for itself a place of new dignity Jewry of non-orthodox creeds—but it and meaningfulness on the American can recognize the de facto existence of scene.

THE UNSATISFIED EYE

Alexander the Great, in his travels in the East, one day w an dered to the gate of Paradise. He knocked and asked to be admitted, but the guardian angel answered, 'This is the Lord s gate; only the righteous enter here.' Alexander then begged for something to show that he had reached the heavenly gate, and a fragment of a human skull w as presented to him. He then brought a pair of scales, and, placing the bone in one, Alexander put all of his silver and gold against it in the other; but the small bone outweighted them all. What is this? asked Alexander in astonish ment of the rabbis. He w a s advised to throw grains of dust on the bone. It immediately lost all its extraordinary weight. The bone w as that which surrounded the eye, and nothing will ever satisfy the eye until covered by the dust of the grave. «■ 'S%t-Tamid, 32b.

JEWISH LIFE

W hy W ere th e H earings on F reedom o f R eligion Cancelled?

By JULES COHEN Congress shall make no law respecting the establishment of religion, or prohibiting the free exercise thereof . . . Congress shall make no law . . . abridging the freedom of speech or of the press. QEVBRAL months ago Senator Thomas C. Hennings, Jr. (D. Mo.), chairman of the Senate Sub committee on Constitutional Rights, announced that his committee was undertaking a study of the extent to which these clauses, as well as other Constitutional provisions, were being respected and enforced. By means of public hearings, he stated, the Bill of Rights would be surveyed 'amend ment by amendment and clause by clause.” W ith an allocation of $50,000, the sub-committee prepared questionnaires in connection with the announced pub lic hearings which were to have com menced during the first week of Octo ber. Additional hearings were sched uled for the middle of November on the freedom of assembly guarantee in the Bill of Rights, and invitations were extended to individual experts and November-December, 1955

representatives of interested organiza tions to testify before the committee. The first question on the religion questionnaire, which was circulated throughout the country, reads as fol lows: "Do you regard the phrase 'make no law“ respecting an establishment of religion* as a prohibition against any direct or indirect government aid to churches or religious sects? Or do you regard the language as barring preferential treatment of any particular church or religious sect while permitting government aid to religion generally or to the various churches and sects on a non-discriminatory basis ?”

Together with this questionnaire the Committee published a set of instructions to the staff. These, like the stated objectives of the study, in dicated a wholesomely fair and sincere approach. In contrast with the meth ods of some other Congressional in vestigating committees of recent mem ory, they provided for protection of witnesses against harassment for re fusing to answer irrelevant questions; they provided that witnesses will be asked for opinions only as to whether there may be a need for Congrèssional action to correct infractions of the 9

to cancel or indefinitely postpone the hearings on freedom of religion.” The Congress urged the "expeditious re instatement” of the hearings. In an even more forceful protest, Glenn L. Archer, executive director XJAD THE HEARINGS been held of Protestants and Other Americans * as originally scheduled, this report United for Separation of Church and would have dealt with the proceedings State, accused the Hennings committee at those hearings—the identification of trying to suppress "the facts con of the witnesses, their testimony, state cerning religious liberty and churchments by members of the committee, state separation.” Dr. Ray Gibbons, etc. However, on September 30, the executive secretary of the Council on Hennings Committee sent telegrams Social Action of the Congregational to the witnesses who were to testify Christian Churches, called the cancel during the week of October 3rd in lation "shocking to the conscience of forming them of the postponement of all freedom loving Americans.” The national and local member the hearings on the religion clause. The reason given was that members agencies of the National Community of the Committee "have not had op Relations Advisory Council and the portunity to thoroughly study the data Synagogue Council of America have, in the religious questionnaire replies.” of course, been deeply interested in A few days later though, its chief the plans of the Hennings Committee. Since 1947, these agencies have counsel, Marshall MacDuffie, resigned and stated publicly that his reason, at worked together in the Joint Advisory least in part, was his opposition to the Committee on Religion and the Pub circulation of the questionnaire. In lic Schools. Through this instrumen addition, there had been considerable tality the two coordinating bodies and criticism of the questionnaire by church their affiliated organizations have leaders, and it was widely known that adopted policy positions and have Senator Hennings and his associates taken appropriate actions in various and the staff of his subcommittee had circumstances on such issues as re been under heavy pressure to call off lease time, Bible reading and Bible their inquiry on religious liberties. distribution in the public schools, Subsequently, the newspapers reported Christmas, Christmas-Chanukah and that the Committee had cancelled the Easter and Easter-Passover observances hearings on the religion clause al in the public schools, and related together; that the hearings on the free problems, including the basic question dom of speech and press clause had of how, if at all, the public schools been postponed to November 14 and should deal with religion. that no date had been set for the By decision of the Joint Advisory hearings on freedom of assembly. Committee, which considered the Hen Responding to this announcement, nings Committee hearings on the reli the American Jewish Congress charged gion clause and the principle of separa that the Committee "had been sub tion of church and state, the Synagogue jected to pressure by sectarian groups Council of America and the NCRAC

particular subject under examination, the subject having been announced at the start of the particular hearing and set forth in the subpoena or invitation to any witnesses to testify.

JEWISH LIFE

answered the questionnaire and recom the language of the Committee ques mended to the individual national or tionnaire. Recognizing the value of the hear ganizations and community agencies that they also answer and return the ings on the religion clause, the NCRAC questionnaire to the Hennings Com reacted to the Hennings Committee mittee. A number have done so. Their decision to cancel the hearings by offi replies reflect the view, shared by all cially voicing its regret to the commit of them, that the religion clause con tee. It was therefore surprising—to say the least—to learn that the American stitutes “a prohibition against any di Jewish Committee and the Anti-De rect or indirect government aid to famation League of the B’nai Brith had churches or religious sects,” to use approved the cancellation. Speech and Press Freedoms J H E QUESTIONNAIRE relating to freedom of speech and press is also of great interest to the National Com munity Relations Advisory Council and its member organizations, since it involves the whole problem of vio lation of these basic freedoms in the light of the conduct of past Congres sional hearings. "Do you believe that the free speech and press clause protects advocating the violent overthrow of the government where the ad vocacy is unaccompanied by the possession of weapons or other means of immediate violence, and where the advocate urges the over throw should take place—immedi ately? a year later? twenty years? as speedily as circumstances permit? in the far distant future?

Answers to this questionnaire are currently in preparation. Unless these hearings are also cancelled, the views of the NCRAC and its affiliated or ganizations will be presented in testi mony before the Committee. At this point, however, several conclusions can be drawn with regard to the Hennings Committee. J H E FACT that the Committee an nounced it would survey "the extent to which the Constitutional rights of the people of the United States are November-December, 1955

being respected and enforced,” reflects, in striking fashion, the change in the American climate on the subject of civil liberties since the censure of Senator McCarthy. It is clear from the Committee instructions to the staff and the questionnaires that this survey was intended as an inquiry into the extent to which basic American freedoms are being violated, with a view to safeguarding them, as against earlier abuses of these very rights by other Congressional committees in the course of internal security investiga tions. Secondly, the cancellation of the hearings on the religion clause is ad ditional proof, if any is needed, that the position of the Jewish religious and civic community relations agencies opposing any intrusions of religion or sectarianism in the public schools is a correct one. If religious differences pose so sensitive and explosive an issue in the United States that a Senate Committee finds it necessary to cancel scheduled and publicly an nounced hearings on the subject for fear of creating religious controversy, how can unsophisticated school teach ers who deal with children be expected to cope properly with the same deli11

cate issue? The Hennings Committee developments have fortified our posi tion that the principle of separation of church and state means exactly that and as stated in 1947 by Justice Black of the U. S. Supreme Court in the Everson bus transportation Case: "The 'establishment of religion* clause of the First Amendment means at least this*: Neither a state nor the Federal Government can set up a church. Neither can pass laws which aid one religion, aid all religions, or prefer one religion over another. Neither can force nor influence a person to go to or to remain away from church against his will or force him to profess a belief or disbelief in any religion. No person can be punished for en tertaining or professing religious beliefs or disbeliefs, for church attendance or non-attendance. No tax in any amount, large or small, can be levied to support any reli gious activities or institutions, what ever they may be called, or what ever form they may adopt to teach or practice religion. Neither a state nor the Federal Government can, openly or secretly, participate in the affairs of any religious organ izations or groups and vice versa. In the words of Jefferson, the clause against establishment of religion by law was intended to erect a wall of separation between church and state!”

^ L S O , the cancellation of the hearx ings on the religion clause by the Hennings Committee points up, at least to this writer, the real and deep differences which exist among the major faith groups in America. If, as reported in the press and stated in editorials of some Christian religious publications, such hearings might have led to open religious controversy, and perhaps to an increase in religious prejudice, then these differences are, indeed, deep and real, requiring more serious attention than they have re ceived until now by the Jewish, Catho lic and Protestant groups. Certainly, what happened in the Hennings Committee underscores the importance of the religious issue on the American political scene. It is not far-fetched to guess that the coming 1956 national elections may have been a factor in the decision to cancel the hearings on freedom of religion. If religious differences take on such pro portions, then it behooves the Jewish agencies and the Protestant and Catho lic communions to strive at least for amicable disagreement in those areas where agreement is impossible.

'Designed to Provoke Thought' J7 IN ALLY, we were impressed by the NCRAC, including the Union of Or following statement which was thodox Congregations of America, made by the Hennings Committee which are now in the process of de when it released its second question veloping positions on a number of naire. questions raised by the Hennings Com "This questionnaire is something mittee. It is sage to say that other or like an examination paper. It is ganizations, throughout the country, designed to provoke thought on the problem of free speech and free Jewish and non-Jewish alike, similarly press in the present context of are giving serious thought to, and American life. Anybody who fills it out carefully will clarify his own evolving positions on, the specific thoughts, as well as help the Com questions. At least for this, Senator mittee.” This is certainly true in the case Hennings, the other members and of the organizations affiliated with the staff of his Committee deserve a bow. 12

JEWISH LIFE

By A R YE H N E W M A N MONG SOME Jews today faith in and practice of Judaism has given way to historical folklore studies of the evolution of customs and timehonored observances. W e are treated to ingenious tracing of the yaried ele ments of our tradition to their most remote origins. Chanukah has likewise suffered the same treatment. Legion are the attempts to discover the roots of the observances of the feast of lights on the 25 th Kislev, not to men tion intriguing studies regarding the accompanying folk practices that have come to be associated, in the course of centuries, with the festival. The rabbis of the Talmud in their way engaged in historical research and delved into written and oral traditions of the past -— but not to provide their contemporaries or future generations with interesting reading matter with which to pass the time away. They studied and debated in order to deter mine the application of vital prin ciples, to map out the do’s and don’ts November-December, 1955

of Judaism and to preserve and strengthen the distinctive way of life of the people who accepted their spiritual leadership. The feast of Chanukah was then a comparatively recent arrival on the round of Jewish ceremonial seasons, most of which had thousands of years of practice behind them. Browsing through the Talmudic discussions centering around this event is an object lesson in the delicate art of shaping observance of a festival. ■^ALMUDIC discussion of Chanukah is, in effect, in the form of a digres sion from the subject of the rules re garding the kindling of the Sabbath lights in the Talmudic tractate Shabboth. W e are thus introduced to an other ceremonial kindling. The rabbis however did not venture into a phil osophic or esoteric dissertation on the differing symbolism of these two ex amples of ceremonial lamp kindling— that of the weekly rest day and com memoration of the Maccabean mir13

acles. Their disquisitions sound legal we read of the institution of Chanukah and matter of fact. They were intent as a season of thanksgiving and light. on prescribing rules of conduct and But these general characteristics were ritual exactitude. The Sabbath light not sufficient to invest the day with is permitted to be used for reading. a specific and permanent character. Not so the Chanukah lamp, whose One had to know when, where and light is wholly sacred. However, if it how to light the light or lights and goes out there is no need to relight exactly what constituted the thanks it. This is why all kinds of wicks and giving. Admittedly, in the last resort oils may be used for it. In the case it was the spirit that mattered, but of the Sabbath lamp, however, only precious little would be left of that oils and wicks which give a good without prescribing precise regula flame may be used, in order to lessen tions. To the question: When? the the temptation of adjustment which answer is "From sunset till the last is forbidden on the Sabbath. Similarly, pedestrian left main street or market.” in the days of old when oil lamps were To the question: "How? we are told the normal means of illumination and of a difference of opinion between the had not entered the realm of the dec schools of Hillel and Shammai. Evi orative and symbolic, the proviso that dently methods of lighting varied in "another lamp must be lit for illum the first centuries of its observance, ination” safeguarded the distinctive till the ceremony finally crystallized purpose of the Chanukah light. This and took its present form. One lamp was the legalistic origin of th e' per household was the minimum, shamosh, the extra light on the can-4 .though there were degrees of enthu dies to serve the eight statutory flames,^ siasm and devotion to the lighting and ensure that no one profaned their ceremony. The exacting would light holiness by using them for other pur a lamp per person whilst the more poses, such as for reading or kindling exacting would start with eight lamps and decrease daily by one or vice versa another flame. beginning with one and increasing to By this preoccupation with detail, forcing even the most poetic into the eight. The school of Shammai pre mould of legal precision, the Talmudic ferred the decreasing ratio. As usual sages carried on the work of their the school of Hillel’s practice was ac predecessors in creating the flesh and cepted. Characteristically, the stand bones, housing the spiritual significance ards of the most scrupulous have be of a relatively new festival date in the come the normal rule. The Jew is Jewish calendar. Contrary to the pres never satisfied with second or third ent tendency to disembody the Jewish rate. There were other equally weighty traditions so lovingly and carefully handed down over the ages by (self- considerations governing the place of righteously) throwing overboard the the lights, which answer the question: letter, the "dry legalism,” the rabbis Where? The ideal place is outside the protected the spirit by means of the door, but if one lives in an attic it should be placed at the window over letter. Let us, however, pick up again the looking the main street, and if it be threads of rabbinic festival moulding. a time of danger, one places it on the In the Apocryphal book of Maccabees table and that is sufficient! What ex14

JEWISH LIFE

November-December, 1955

perience of Jewish vicissitudes lies behind these regulations! No quixotic martyrdom is demanded, but discre tion. Jews have lived once again to place their lamps proudly on the tops of public buildings in their own home land but "in a time of danger one may place it on the table and that is sufficient! ”

kindling the lamp, not the placing in position, which is the essential core of the ceremony and in which, one authority notes, women have an equal share because "they were associated with that miracle.”

T H E SENSE of proportion and depth * o f understanding of the Talmudic sages is again revealed in concluding ^ F T E R these legal disquisitions re rather random observations concern garding the observances of the ing priorities involved in purchasing feast, the Talmud suddenly interjects the wick and oil for the observances. the question: "What is Chanukah? In view of the emphasis on ritualism W hat occasioned the celebration of that is often mistakenly attributed to such an anniversary?” They quote, in rabbinic tradition, the following is reply, an ancient scroll recording the worthy of note. Said Raba: "It is fasts and feasts of Israel, where the quite obvious to me that if it is a victory of the Hasmoneans over the question of being able to afford either Greek oppressors and the familiar only domestic or Chanukah lights (or miracle of the cruise of oil with the for that matter wine for Kiddush) seal of the High Priest is referred to. that light for the home comes first in But we are soon back in the labyrinth the interests of domestic peace,” of rabbinic law and right in the heart sholom bayith, as the Hebrew has it. of a third century thoroughfare. If a The only point that Raba thought camel laden with flax passed through needed clarification was when the al the street and its load of flax entered ternative before the poor man was into a shop and caught fire from the between buying wine for the Sabbath shopkeeper’s light and so set fire to a or wick and oil for the Chanukah large building, the owner of the camel lamp. He decided in favor of the is culpable, but if the shopkeeper Chanukah lamp, on the grounds of left his light burning outside, the the need to publicize the miracle. shopkeeper is culpable. Rabbi Judah There is no doubt that rabbinic ef says: "If it was a Chanukah light he forts to achieve effective recognition is not culpable.” By virtue of the and observance of the Chanukah fes sacred duty to publicize the miracle tival in their time have borne mag of Chanukah, the shopkeeper was en nificent fruit and it remains a popular titled to place the lamp there. and vital observance. The record of Every care was taken to, facilitate their efforts, as preserved in the the discharging of the Mitzvah. Precise Talmud, offers an instructive object are the regulations governing the exact lesson which can be put to good use in location of the menorah, the prin this era of Jewish national renaissance. ciple being to ensure the widest dis There are new dates in Jewish history play termed in Hebrew Piasum Ha which have still to find their true and neys (literally, publicity for the mir permanent expression. In this task we acle). However, it is the act of can learn much from the past. 16

JEWISH LIFE

By RIVKA MARAN1 Q U T S ID E the city is yawning. Sun from the ground, so he will drop them beams shyly steal a wriggling path into the machine for us. This will per among the flat roofs as if they had mit us entrance to the trains. "Not for no right on the sky of New York. Exit” it shouts into my eyes in black Here and there a window glass of paint, the wooden arms turn and we many colors shimmers in the late after are inside — legitimate passengers. Al noon glaring of sun. A smoke cloud ready a black train shoots past us. forms slowly as if against its will above Doors open and are closed. People Manhattan’s smallest church on lower push themselves into the body of the Broadway, and the longest street with trains and drop onto a harsh bench and the shortest memory helplessly allows shrink like snails in a shell. the five o’clock flock to conquer its TUT TUT TUT goes the subway. every pore. Doors open, doors close. A blind singer 1 am in a hurry. It is Friday after hurts my feet with his white stick. noon. The man, who on the corner of A blind singer is a colored boy in Wall Street opposite the George Wash America. A blind singer is a "Schvarington monument is preaching religion zer” in Brooklyn. A blind singer is a to the smallest clerks of the largest "Teymani” in Tel Aviv. A blind singer stock market in the world, is busy is a "Bettler” in Germany. A blind packing his tools. One of these is the singer got a "Groschen” when I was a Bible. And because this is Friday after child. A "Piaster” marked "Falastin” noon and I am invited to Brooklyn for when I was a girl in Tel Aviv. A cent Shabboth, I have no time to watch the now, as I am a traveller in America. public. A blind singer is waiting for me in We, my son and I, descend the steps Tel Aviv. Now he will get an Israeli to the subway. The corridor is long "Grush.” A little black blood drop and full of dust. "It stinks,” someone squeezed out of a myriadic fate of says in French right next to me and money-exchanging. Of "groschen” buy I repeat mechanically "ca pue.” I buy ing "Piasters” and "Piasters” cents and two tokens and I have to lift my son cents, soon, a "Grush.” A humble November-December, 1955

currency. Humble for those who wan der over blind-faced bills in many lands. JJ^ND I AM travelling in the subway that goes to Brooklyn. My son touches my hand: "Imale, will it take long?” "What will, Katanchik?” "Till we see the Shabboth lights.” "Not long now. Have a little more patience.” "Imale, will uncle ask us to come to his house every Friday night?” "He has already asked us to come every Friday, love.” "Shall we go then?” "Would you want us to?” "Yes.” "Good. Then we will go there every Friday.” Now you take my hand again and I cannot tell you: I feel like a child. Smaller even than you. I can not because you dream of Sabbath lights in a house in Tel Aviv. And, because I am small now, I can see others, on window-sills, facing pom pous avenues in grey drowsy streets, below a dirty sky. And your Sabbath lights are slender, delicate things. Standing on a slender, delicate table, made by slender, delicate hands. The hands of a "Teymani.” And outside the houses are also slender, delicate things. White, in marble, resting in green, on lean pillars. Like spring lilies, these houses are resting, white, and long-stemmed, in. the dew-wet grass. Outside is the smell of oranges kiss ing the wind. Outside is your babyvoice chirping. "Imale, do we go already?” "Yes; give me your hand.”

have an uncle who gives us Sabbath lights. "Good evening my girl. Good Shabbos.” . "Good Shabbos uncle,” I said to the eagle face with the beard. "Good evening you blond little Sabra.” My son holds my hand strong now and he looks up at me. And I think: I am down there with you. I am your height and your size, I say with my eyes. I am a small child like you, afraid of an uncle. The table cloth is very white. The pictures on the wall are very pretty. The couch on which I sit is very com fortable. The soup and the Kneidlach are very tasty. My son said "Pitriah,” which means mushroom but really the Kneidlach have lost their shape. "They look like mushrooms,” I ex plain.

T PUT you on the floor. Doors open now. W e are going to King’s High way and Fifth Street. For there we m

JEWISH LIFE

'You wouldn’t have soup with mushrooms on a Friday night in Israel, would you?” asks my aunt and she looks at my uncle Henry. But my uncle Henry has never been in Israel. "You mean clear soup with mush rooms inside?” I ask my aunt. "I mean mushroom soup. It is good for you. It has a lot of protein.” I do not understand but I tell with my eyes to my son that in Brooklyn, on a Friday night, one has to remember that mushroom soup has a lot of pro tein. "This is good soup,” I say. "It sure is. She knows how to cater to the Sabbath and her old Henry, Minnie does.” My uncle says this and he is pleased. He lifts the Sabbath candle from the mantlepiece and lights himself a Havana cigar because he is pleased. Arid since he has a wife who understands the spirit of Sab bath, he has a right to be pleased. This is a very nice room. Very cozy. Brooklyn is a very good neigh borhood for Sabbath candles on the mantlepiece. Behind the hazy cloud of the cigar smoke it takes on the enor mous lie of romance. This is wrong for a Friday night. J

HAVE to watch my son now. Watch him with my eyes and pro tect him with my silence. Because it is true, he has lost his eyes in the candles’ foreign flicker. He stares at the smoke and the cigar. He is ter rified. Please, I say to him with my eyes, all this is not important. It is Sabbath. So you should not lose the shine of your eyes in the foreign glimmer of desecrated candles. You must pack your longing away. I ask you to learn this early, I know. I feel guilty, November-December, 1955

The soup was good and so was the fish, the meat, the compote. The tea was too weak, too sweet. One must be grateful for hospitality in a strange land. "He will sleep early,” I say, point ing with my spoon towards.my son. "There is a subway every ten minutes,” says my uncle Henry help ing himself to a piece of cake. It is yellow and dry. "You just have to watch out to go in the right direction. Look for the sign 'To City/ ” "Certainly,” I say and shake my head in grateful affirmation and spill the hot tea (I have forgotten to say that though it is weak and too sweet it is very hot) on the tablecloth. I am so glad my son was too sleepy to hear. For how can I explain an invitation for a Sabbath in Brooklyn ends after the Friday evening meal? How shall I board a train with him on a Friday night, for the first time in his little life, without an explanation? So I am .getting up and I smile at the two faces and I do not mind that the pressure of these two hands is too weak like the tea and much less warm. My son is a little sleepy. Strangely enough he wakes up com pletely as we leave. He looks almost happy. "Shabboth sholom” shouts my uncle and he presses the light in the hall, "Don’t forget 'To City.’ To Manhat tan, that’s your direction.” ##^ ^ E HAVE to make the right di rection on this Friday night,” I say to my son in the dark, with my eyes. This trip is a new experience for us. Thru G-d’s mercy he does not know what we are doing, riding on the train. G-d has given him his littleboy-sleepiness. To protect myself from sadness I say to myself and my eyes

cannot speak this: a new experience. One is learning. W e had the wisdom to make the right direction, "To City.” Because the train is almost empty. A man on the opposite bench is asleep with his head resting against the window. "Imale, I don’t want to go to this uncle every Friday.” "N o” . He takes my hand. He clutches it. He buries his head in my arm. Rests it at last against my chest. The subway is dark. My son has closed his eyes. He has shut out my light. "Imale, I am cold.” I wrap my arm around his shoulder. "Imale, the uncle’s house is empty and I am cold.” The man’s mouth on the bench opposite us is open now. Saliva is dripping from his mouth. A boy is 20

drunk and sleeps there, next to him, stretched out on the bench. The man whose lips are open with saliva drip ping on his tie, talks in his sleep. The long sleep of subways. ^ J T IS WARM on the Sea of Galilee now, do you hear?, I say to you with my eyes. And you are in a boat with me, floating on the lake. And I have stopped rowing so we glide to wards the shore in the dark night. The fishermen are singing. Sad songs of fishermen. And the last light of Tiberias is dying down now. The palm trees touch in their height above us. They find each other groping over a ladder of wind. They embrace over your blond locks. They smile because the light in your grey eyes is happy. In them one can see reflected the azure of the Israeli sky. JEWISH LIFE

TUT TUT TUT the subway doors open now and then the doors of the bus. And from the top of the bus we, can see the Hudson River and your nose on the window and you stare and stare. And I know you question the warmth of red and yellow and green of foreign lights playing on that water. And I know you do not know that you cannot find a brightness in this land that will give you the spark for your eyes. The spark that survives the sadness of twilight and long rain in the land where you were born. "¡male,” my son says pointing with his finger at the river, "look, a boat.” A boat on the Hudson is a beautiful thing. A beautiful, cold, painfully for eign thing. "¡male, the boat in Haifa was much bigger. I climbed up big, big steps.” "How big?” He shows me with his arm how big they appeared to him. "Were you afraid of the boat?” "It is going back soon.” This is all he says. He thrusts his small head into the air and I know he is trying to be a man. He takes my hand and we climb down the steps of the tall green bus. He gives it a curious stare. He likes buses, but this is a bus he stares at.

A bus that brings curiosity to his eyes, not wonder. The wonder he has left in the other land. You wonder at some thing you love. J^ATER, in my room, I find the can dle on the table. They are tiny. The wax has given each candle a white beard. They are two old men. They stand on the windowsill in the dark room. Outside the lights are play ing on the Hudson River. My son crawls to me in the dark, "¡male, Shabboth Sholom.” Outside I know there are houses with thirty floors. It does not matter. Outside there are too many tall grey and strange houses. Neither for you did it matter. You have found the wisdom of finding joy in the single uniqueness of the moment. You have learned of Sabbath and you have found the strength to accept it with roses and in tears. So we can go to sleep now. The ship does not return yet. But because of the new-won strength that people may find in subways and in the houses of strangers, we have conquered the great aloneness. There is one Sabbath every seventh day. It is enough to re mind us of our strength. W e can wait for the ship in peace.

THE ANSWER OF MATTATHIAS When urged to accept apostasy, Mattathias answered: Though all the nations that are under the king's domination obey him, and fall a w ay every one from the religion of their fathers, and give consent to his commandments; yet will I and my sons and my brethren walk in the covenant of our fathers. G-d forbid that w e should forsake the law and the ordinances. We will not hearken to the king's words, to go from our religion, either on the right hand or the left." — I. M accabees, Chapter 2. November-December, 1955

A n A nalysis o f the Factors Affecting th e New Mass Im m igration .

•

By I. HALEVY-LEVIN J erusalem :

T H E URGE for a mass emigration transferred to agricultural settlements A from North Africa to Israel has and development areas, where not only fluctuated since the initial wave of do they find ready-built concrete cot messianic fervor in the early years of tages, but all that is immediately neces the State. Crowded immigration camps, sary for keeping a house and earning rigorous austerity and inflation have a living. This includes beds, mat combined in the past to deter would- tresses, kitchen utensils, a small grant be settlers from coming to this coun of money for current expenses, in try. A recrudescene of terror and gen structors to advise and guide them, eral political uncertainty in North and jobs on some development proj Africa have enhanced the attractions ect or estate. Concurrently the Jews of all three and minimized the hardships of life in Israel. Today once again the situa French North African territories—• tion is favorable for a large scale in Algeria, Tunisia and Morocco—are viewing their future with growing ap flux. In North Africa the political out prehension; if not alarm. They find look is gloomy and violence is rife. little comfort in the thought that at In Israel economic conditions are stable present they are being plundered, and and even gradually improving. No at times even murdered, not as jews longer are newcomers housed in vast but as Europeans (or at least nontented camps or barracks and fed in Moslems); or that they are being public kitchens. The majority, indeed brought to the verge of economic col all those who want to, are immediately lapse by a general, and not specifically 22

JEWISH LIFE

anti-Jewish, process of Arabizations of commerce and the professions. W ith the example of Libya so close to them, and fully aware of the cooperation be tween Egypt and Syria on the one hand and the local nationalists on the

other, it is small wonder indeed that they regard the prospect of indepen dence or even home-rule with fear and trepidation, despite reassuring state ments made by certain nationalist leaders.

Political Status 'JFHE DIFFERENT political status of the three French territories is re flected in the differing position and prospects of the communities of Al geria, Morocco and Tunisia. Algeria is administered as an in tegral part of Metropolitan France, sending Deputies to the Chamber in Paris. Accordingly, the 140,000 Al gerian Jews are organized within the Consistory, the supreme religious in stitution of French Jewry. Except for a brief interval during the Nazi oc cupation of France, Algerian Jews have been recognized since 1870 as full and equal French citizens. The inroads of assimilation since the achievement of political emancipation have been grave, and it is tragically significant that in the capital, Algiers, and in the surrounding province, mixed marriages account for 60 per cent of the total. In the provinces of Constantin and Oran religious and national traditions are cherished to a greater extent, but the tiny trickle of emigrants to Israel is as good an in dication as any of an attenuated Jew ish consciousness.

THEPOSITION is better among the Jews of the French protectorate of Tunisia, which has already secured home-rule. The favorable attitude of both the French and the Arabs has also induced a degree of assimilation, but the Jewish national revival, too. has a strong and numerous following. November-December, 1955

The 100,000-strong community is served by a network of schools main tained by the communal institutions, by the Alliance Israelite Universelle and the Ort (which fosters vocational education). In the past the Alliance schools were centers of French : as similation. Since the establishment! of the State, however, they are paying more attention to the study of Hebrew. Political developments have pro duced a growing state of disquiet and even the wealthy and the middle classes (the latter include small mer chants, shopkeepers, and members of the professional classes) are planning to emigrate, though not to Israel, when the French decide to leave. The pro letarian element, however, is anxious to settle in Israel. In Tunisia, as in other French North African countries, there is a thick segment of completely destitute persons, comprising about 15-20 percent of the community, in cluding professional mendicants, crip ples, chronic invalids, and those totally incapable of any work. *pHE 260,000 Jews of Morocco suffer particularly from the dual French and Moroccan administration of their country, and are in effect third-class citizens, enjoying none of the privi leges of the Europeans, nor even all of the citizenship rights of the Arabs. Morocco is a theocracy. Its laws are those of the Koran and of Moslem religious tradition, which do not per23

SQUALOR: The Mellahs, the Jewish quarters of Moroccan cities, are the scenes of incredible poverty. Here Moroccan Jews are shown relaxing at the entrance to the Mellah during the noon hour.

mit Jews to hold office in the ad work, though standards of the schools ministration. Ironically enough, how vary widely from the primitive Talever, his status as a subject of the mudey Torah to the modern Alliance Sultan is inalienable. Even though he schools, which are assimilationist in might acquire other citizenship as a spirit. An interesting feature of the result of a period of residence abroad, educational pattern are the schools lie reverts to his tolerated status upon of Otzar Hatorah, which are strongly return to Morocco. Moroccan Jews nat religious in character and are main urally resent this political and civic tained by American orthodox institu inferiority; combined with the general tions and the Joint Distribution Com instability and insecurity, the sense of mittee. The Jews of Morocco are humiliation to which it has given poorer than their Tunisian co-reli birth is a major factor explaining the gionists though they are undergoing a constant movement of the Jewish population from the villages to the process of productivization, the re larger urban centers, and out of Mo sult of the construction of American military bases, the development of rocco to Algeria, France and Israel. The Moroccan community too is industry and the work conducted by served by a ramified educational net- the Ort trade schools. 24

JEWISH LIFE

CARPENTER: The primitive conditions under which Moroccan Jews live is strikingly portrayed in this photograph of a Jewish carpenter as he works with his toes and fingers to make chair legs. He uses his toes to guide the chisel against the wood.

November-December, 1955

ESTIMATES of the dimensions teetering on the very brink of ruin, are which unrestricted immigation too green to permit any responsible from North Africa might assume vary Israel statesman to advocate seriously as widely as do assessments of the a renewal* of the open-door policy— gravity of the Jewish situation there. provided, however, that Jewish lives Obviously the two are closely con are not threatened. nected. Mr. S. Z. Shragai, head of the Jewish Agency’s Immigration Depart g Y DINT of tremendous effort, ment, who has travelled widely in cheese-paring austerity and gen North Africa and who has, quietly erous aid from Jews and non-Jews and persistently, done much to secure abroad—which may never be repeated a more favorable atmosphere in Israel —Israel’s economy has righted itself. for increased immigration from that The equilibrium, however, is so pre region, has declared that a monthly carious that Israel dare not strain it. flow of ten thousand immigrants can It must be borne in mind that willing be organized. But then Mr. Shragai, ness to come here is dependent largely who is intimate with the situation, is upon favorable conditions of recep convinced that North African Jewry’s tion. Dr. Giora Josephtal, Jewish plight is one of soffek pikuach nefesh Agency Treasurer and Head of its —a possible question of life and death Absorption Department, has realisti —if not actually pikuach nefesh, and cally summed up the preconditions of that emergency measures are accord emergency mass immigration as fol ingly necessarily. The Jews of North lows: a. A situation in North Africa Africa, particularly those of Morocco, causing a flight of Jews; b. A readiness and their relatives in this country, to come to Israel knowing that condi think likewise. The former are regis tions are bad, as will be inevitable tering in their thousands at the Im when mass immigration sets in. migration Offices abroad, while the Meanwhile Israel is adopting a latter are demonstrating-—and even number of measures, including an in threatening to organize illegal im creased quota of immigrants, to meet migration—to secure a more liberal exigencies. Immigration has been fixed immigration policy and, primarily, a at 45,000 for the current year. Of more liberal implementation of the these, 40,000 will come from North selection rules. Africa (36,000 from Morocco). To However, the major limiting factor finance this influx of 9,000 families a which, as long as the Jews of North sum of IL.63 million is immediately Africa are not in physical danger, must required (IL.7,000 per family) of be regarded as of equal weight to which IL.25 million will be raised in their need, is Israel’s economic absorp this country, and the rest abroad. tive capacity. Much odium attaches to this term, mainly because of its use by J H E SELECTION RULES have pro the Mandatory Government to restrict vided a major target for criticism the influx of immigrants. But however in the discussion of this issue of im unpopular it may be, it represents migration from North Africa. These grim necessity for Israel. The memories rules were introduced a number of of teeming camps, of galloping in years ago, following the great wave of flation, of an economy miraculously immigration which brought 780,000 26

JEWISH LIFE

newcomers, of whom 111,000 could be classified as / social cases.” In the more sober mood which followed the years of messianic ardor it was ap preciated that if such a policy of un restricted immigration were pursued, Israel would develop into an immense invalid asylum, living on the charity of the Jews of the world. This danger was underlined when it became known that a number of countries, notably those of Eastern Europe, were de liberately using Israel as a means of getting rid of their aged and infirm. The institution of these rules was part of the effort launched in 1953 to make Israel economically self-sup porting. In practice the rules were

drafted to ensure that the newcomers, after being given the necessary initial aid, would be able to support them selves. Thus it was required that there be at least one breadwinner between 18 and 45 years of age in each im migrant family. The number of de pendents upon each such breadwinner was limited to seven, but in larger families, including children of suitable age, provision is made for immigration and accommodation in Israel under the auspices of Youth Aliyah. No re striction whatever was placed upon the immigration of single physicallyfit persons. Cases of incurable diseases, such as open tuberculosis, insanity and the like, disqualified a family for entry

MOURNING: Amid much wailing these women of the Moroccan Mellah bemoan the passing of the community rabbi. His death had just been announced by the blowing of the shofar. November-December, 1955

into Israel. In the case of infectious but curable diseases—ringworm, tra choma, V.D. etc.—the family would be required to wait until the infected member had undergone treatment and was given a clean bill of health be fore it was permitted to board ship. These rules undoubtedly serve as a brake on immigration. Furthermore it must be borne in mind that despite

the combined efforts of the Jewish Agency, the Israel Government, the Joint (whiçh maintains a countrywide network of MALBEN institutions for the aged and infirm) and innumerable other bodies, a hard core of fourteen thousand families still remain in the Maabaroth, which have degenerated into squalid and unsightly Levantine slums.

Product of Environment T H ER E HAS been and still remains 'considerable prejudice in this coun try against North African Jews, par ticularly against those coming from Morocco, though it is noteworthy that in the present emergency, as in the past, these prejudices have not been permitted to sway immigration policy. The filthy mellahs and haras in which North African Jews have been com pelled to exist for centuries, their political and social degradation, have never been schooled for good citizen ship. But then if Zionism has any hu man meaning at all, it is that it seeks to give Jews a chance to live decently, including Jews who have never had such a chance before. The Jews of North Africa, it would be futile to deny, suffer from many of the failings characteristic of denizens of the slums. The same indeed could until recent years be said of a not unsubstantial segment of that "Ashkenazi” element which today comprises the leadership stratum in Israel. Taken together these failings constitute a tremendous edu cational challenge to the State and the Jewish people—a challenge that is honestly and earnestly being taken up by Israels schools, by Youth Aliyah, by the Gadna (youth battalions), the Army and the youth movements, and will require an unremitting effort for 28

decades. But that they are the product of an environment and not inborn is borne out by the long line of illustrious scholars which the North African com munities gave to Jewry, and by the flourishing schools of Kairowan and Fez in the Middle Ages. T H E INFLUX of immigrants is be* ing diverted mainly to the agricul tural settlements (sixty percent of the total) and to development areas (twenty percent). The present sys tem of transferring the newcomers di rect from the point of debarkation to their permanent homes, skipping a stay in an immigrants’ camp, repre sents a surpreme effort of planning and organization, and is the fruit of ex perience with the camps of 1948-52, in which scores of thousands of newcomers were exposed for months on end to the corrosion of idleness and charity. New methods of settlement, too, have been evolved in keeping with the more limited capacity of these prospective settlers. No longer are they placed on holdings, equipped with valuable implements and livestock and expected to master the intricacies of farming in the course of their daily chores. Today their lands are worked collectively as large estates under ex pert supervision. Thus the newcomers JEWISH LIFE

IMMIGRATION: More than 45,000 Moroccan Jews, the overwhelming majority of whom are devoutly religious, will enter Israel during 5716. Religious parties in Israel have insisted that every immigrant who wishes to settle in a religious settlement be permitted to do so.

from the very outset are harnessed to the country’s production effort and

at the same obtain practical training in agriculture.

The Party Key ^ H E GENERAL dependence and system was evolved of allocating land helplessness among the North and money on the basis of the rela African immigrants has thrown into tive strength of the various political bold relief one of the most astound parties. By dint of a persistent strug ing features of Jewish settlement in gle the Religious Zionist parties suc Israel—"the party key.” Many years ceeded in raising the share of religious ago, before statehood, when there was settlement to twenty percent, at which little land and little money for settle figure it remains to this day. ment and many would-be settlers, a As mass immigration set in, the November-December, 1955

number of settlers became the deciding factor and land and investment capital were relegated to a place of secondary importance. W ith the majority of the newcomers religious, the incongruity and immorality of the ''party key” ar rangement became blatant. Thé num ber of religious immigrants wishing to settle in religious villages by far exceeded twenty percent. Mapai sought a way out with the aid of its ephemeral stooge-group, Haoved Hadati, through which it hoped to keep its hold on the settlers. The stratagem could not succeed because of its patent dishon esty and the inability of the Haoved Hadati to recruit the religious in structors and teachers that would give its tutelage a semblance of reality. fPHE IMPETUS given to mass settle ment by the Ship-to-Settlement scheme, already referred to, has lent a new urgency to this question. It was the cause of a quarrel between Hapoel Hamizrachi-Mizrachi and Mapai that flared up some weeks before the Knesseth Elections. Wisely, Hapoel Ham izrachi-Mizrachi, knowing that a broader principle was involved upon which it could and should enlist wider support, resisted the temptation to convert the "party key” in settlement into an election issue. Since then the question has been discussed in the Zionist Actions Committee and in the Knesseth, during the recent debate on North African Jewry.

So far, with the exception of Agudath Israel, which like Hapoel HamizrachiMizrachi is strongly opposed to this numerus clausus, only the Progressive Party has admitted the reprehensible nature of this traffic. Representatives of the Tnuath Hamoshavim, the set tlement federation affiliated to Mapai, still stoutly maintain that the boys from Kfar Vitkin or Nahalal, who serve as social instructors, can ade quately provide the religious needs of the settlers—despite their own lack of all knowledge, understanding or sympathy for these needs. It is gratify ing to note that notwithstanding propaganda conducted abroad by cer tain elements, no such party principle is at present recognized by Youth Aliyah, which respects the tenet under lying State Education, that parents have the right to choose the type of institution or settlement—religious or non-religious—in which they wish their children to be accommodated. Hapoel Hamizrachi-Mizrachi has made the right of "self-determination” a major issue in its coalition talks with Mapai, and should it join the Govern ment will probably secure certain con cessions. Editors note: Subsequent to the reciept of Mr. Halevy-Levin’s article; Hapoel Hamizrachi-Mizrachi entered into the Israel Government. Among the con cessions secured was an agreement af firming the principle of self-determina tion for each immigrant.

THE GRANT OF SOVEREIGNTY Why did Omri merit sovereignty? Because he added a city to the Land of Israel. —Sanhedrin. 102b. 30

JEWISH LIFE

YOUR BEST INVESTMENT FOR A DOLLAR Whether in Israel, the United States or anywhere else in the world, the status, the well-being, the very future of the Jewish people rests largely in your hands. From earliest recorded history, the Shekel has been the shining symbol of individual responsibility toward the nation, a voluntary, self-imposed tax to preserve Jewish institutions and Jewish life through the darkest days of exile and despair. And today it remains more than ever the most widely-accepted device by which Jews everywhere can stand up and be counted. As the token of identification with the World Zionist Organization* the Shekel makes it possible for your voice to be heard in the highest policy-making body of World Zionism, through your vote for delegates to the 24th World Zionist Congress next year in Jerusalem. At this historic session, your representatives from every Zionist body in the world will be called upon to make decisions that ulti mately affect you, your children, and your children’s children. They can act only with your mandate. Acquire your Shekel, sell the Shekel to your friends and neighbors —r acquire your share in the future of the Jewish people.

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November-December, 1955

For the complete assurance Jewish cooks demand

LOOK FOR THIS SYMBOL ON THE CRISCO CAN

It certifies that the pure, all-vegetable Crisco you buy is Kosher and Parve—supervised and endorsed by the Union of Orthodox Jewish Congregations of America Today, when so many shortenings in cans may be non-Kosher, it’s more important than ever to look for the © symbol. It tells you that pure, all-vegetable Crisco bearing this symbol is manufactured

under ’round-the-clock Rabbinic super vision in accordance with the strict stand ards set up by the Union of Orthodox Jewish Congregations of America. You can get Kosher Crisco in most areas.

w ith

2 o u t of 3 b a k e a n d 32

. . . i t s d ig e s tib le ! JEWISH LIFE

I Interview M y R a t t i The Message of Shearith Israel ByIV A N SALOMON [ E ditor's N o te : The recently concluded Tercentenary celebration of the settlement of Jews in America has brought renewed appreciation of the historic role of the parent congregation of American Jewry, Shearith Israel, New York's famed "Spanish and Portuguese Synagogue." Through three hundred years, this con gregation has proved a fruitful vine, enriching the life of Jewry, America and the world. Among the notable characteristics of Shearith Israel is the loyalty and devotion which it has ever commanded, to this day, among its member families. This parallels the undeviating loyalty of the congregation to the ortho dox religious beliefs and practices of its pioneer founders. Inseparably associated with thoughts of Shearith Israel, for present-day Jews the world over, is the personality of Rabbi David de Sola Pool. An author and scholar of high distinction, Dr. Pool, in collaboration with Mrs. Pool, culminated the Tercentenary of the congregation with a memorable work, "An Old Faith in the New World," which definitively recounts the history of the 300-year old congregation and explores its character as he alone is qualified to do. Viewing this unique literary achievement, Mr. Salomon has been inspired to seek of its author a summation of the ultimate message of the Spanish and Portuguese Synagogue. Dr. Pool's response will, we feel, prove significant to our readership at large no less than to those who are of the Shearith Israel family.]

V ^ h a t LESSONS can we read in Dr. Pool’s history? I asked my self. What was Dr. Pool, my rabbi, thinking of when he wrote this book? I decided to ask him these questions in an interview. Seated in his study at the synagogue, Rabbi Pool thumbed th ro u g h th e pages of his book and then said: "This history must make us realize that the sole guarantee for our Jewish November-December, 1955

survival is loyalty to our religious trad itions. Had not every generation main tained the precious heritage, this great and beautiful sanctuary of our faith would not have celebrated its tercen tenary as we have been privileged to do.” I asked the rabbi if he had found any conflict between a firm and con sistent Orthodoxy and the American environment in which our synagogue 33

has maintained itself for three cen turies. "As the book reveals,” Dr. Pool replied, "Shearith Israel has been part of the web and woof of America in every generation. The Founding Fa thers of our congregation also helped found the American community and American democracy. Loyalty to Jew ish observance among the congrega tion’s members was given recognition by the civil authorities from the ear liest years in New Amsterdam and later in Colonial New York. The synagogue itself was the object of real reverence not only among Jews but also for numerous Christian visi tors. You will find in the history chapters and pages which show the deep and intrinsic Americanism of Shearith Israel. Its loyalty is a fulfill ment of the motto on its seal, the words of Isaiah: V’edah li edim neemanim, fI will take unto Me faithful witnesses.’ ” "gOMETIMES,” I said, "we hear peo ple who do not really know us speak of orthodox Jews as circum scribed and narrow in their views. Can the history of Shearith Israel open their eyes to the fallacy of this think ing and reveal to them the true greatness of traditional Judaism?” "At least three chapters of the book,” Rabbi Pool responded, "show the so cial vision, the expanding philanthropy and the responsibility to Zion which, from the earliest recorded days, found expression within the very heart of Shearith Israel under the inspiration of its religious teachings. Far from being removed from the realities and the challenges of life, Torah-true Ju

daism gives a healing answer to them. This is true" today as it was when, in in 1731, the congregation built the first Jewish center in America and when it organized the society Terumoth Hakodesh for aiding the Holy Land; when it called into being Mt. Sinai Hospital more than 100 years ago, and the Montefiore Home for the centennial birthday of Moses Monte fiore; when, under the guidance of its Rabbi, Dr. H. Pereira Mendes, it or ganized the Union of Orthodox Jew ish Congregations of America in its synagogue; and now when it establish ed a new Synagogue House for study, recreation, sociability and public ser vice. "Again we turn to the seal of Shear ith Israel as designed by its patriot rabbi, Gershom Mendes Seixas, in the days when the American Repub lic was established. Beneath Isaiah’s prophetic words we see that the world rests upon Truth, Righteousness and Justice. Do we need a better or more eloquent statement of the lesson to be drawn from the history of Shearith Israel to maintain in all their beauty and holiness the traditions and obser vances of Judaism and fulfill with utter dedication the moral law of our faith proclaimed throughout the history of our people.” # # * # J TURNED again to the pages of the book. I travelled with the twelve generations of Shearith Israel, confi dent that as we gather each Sabbath at the time-hallowed services we will find within the historic American syn agogue that is Shearith Israel the true heritage of Judaism — to enjoy, to fulfill and to transmit.

JEWISH LIFE

| B u Rahamim W as D eterm in ed N ever to A lter His Decision. t W ou ld H is F riends A gree?

he Bnckmakers

By MOSHE DLUZNO WSKY p R O M EARLY MORNING, wind and rain had been lashing the gray-white walls and flat roofs of the houses of Azilal. The deserted market, littered with refuse, bits of broken pottery, spoiled fruit and vegetables, looked like a flayed skin. In the cen ter of the square, squatting inside their patched tents, Arab families clustered around braziers filled with smoldering coals. Outside, donkeys harnessed to two wheel carts stood motionless, heads lowered, frozen by the wind and rain. Along the narrow streets the shops were empty. Their owners, Arabs and Jews, who on other days ran out after prospective customers and screamed themselves hoarse outbidding each other, sat idly in the doorways. One was lazily plucking the strings of a wooden instrument, which emitted a monotonous drawn-out melody; an other stared out at the downpour, November-December, 1955

yawning; a third was turning the yel lowed pages of a book, and a fourth was asleep, breathing gently, curled up in his abaya. Occasionally a bare foot mud-spattered Arab, his wet gar ment clinging to his dark body, hur ried by, afraid to miss the afternoon service in the near-by mosque, or a cameldriver walked behind his heavilyladen camel, man and beast wading in the deep mud. Today they could move easily through the streets of the normally bustling Moroccan town. In Rahamim’s yard, the kiln-fire which was usually kept burning from Sunday morning to Friday noon had gone out. The charred bricks black ened with soot stared gloomily at the angry day. Q N

A DAY like this Rahamim could hardly knead his clay or fire his bricks. So he stayed inside, sitting on a low mat, the one he slept 35

on with his children at night and peered with weak eyes into a yellowed tattered volume of the Kabbolah. For many years Rahamim had been enraptured by the book; he never ceased marveling at its secret wisdom. His emaciated body straightened a lit tle, he lifted his head, and his sad dark eyes, sunk in a weary, wrinkled face the color of parchment, took in his surroundings. It was a small room. A wooden table and a few rickety chairs occupied the center. In one corner stood a fatbellied brazier filled with ashes. On the grimy walls hung a worn portrait of Rambam with a white tarbush on his head, a portrait of the Tzadik Amram of Salei, and a greenish tallith case. Two little boys with frightened eyes, pale faces, and rachitic legs were playing marbles on the floor. Rahamim raised his weary eyes from the book and saw before him the huge bulk of Hillel the fisherman. "The rich and prominent Hillel has greatly honored my house by crossing my unclean threshold,” he said. "And what may the humble Rahamim offer his guest who has come to see him in such bad weather?” "I have come,” said Hillel in a resounding voice, "to buy bricks for the new house I am going to build.” Rahamim closed his book. "My ears rejoice in the news,” he said. "May G-d grant you luck. You’ll need it these days when human life has no worth, when nothing gives us protec tion. A new house is no safer than an old house . . .” The firsherman, tall, sturdy, his black beard streaked with silver, and with quick merry eyes, energetically shook his head, and his small round black cap slid down over his forehead. He spoke again, and his voice filled 36

the small room: "As long as my hands are strong .enough to catch fish for Jews to eat on the Sabbath I want a house for my two wives and for my many children.who have no place to live. G-d has given me a little extra money. And so I won’t wait. I start building tomorrow.” "You’re fortunate, Hillel, to have such good news! But what about your neighbors? W hat will the Arabs say —Ahmed, Mustapha, Hakim, and Nisim the blind goldsmith, and Halifa the crippled spinner, and Issachar?” "I have some extra money in my purse,” the fisherman said impatiently, waving his hand. "It’s my own, I’ve been saving it for years. I promised my second wife Mazlah a new house —otherwise she would have refused to marry me for I have the disadvantage of being twenty years older than she. She wants to be comfortable, and her demand is just. There is some lumber in my yard, all I need now is bricks.” Rahamim looked sadly about him, and said in a trembling voice: "Ah, women! They must have everything they ask for!” "Without women there would be no future generations in this world! ” The fisherman laughed and there was a roguish gleam in his eye. "What then, live as you do?” I know you vowed never to marry again and never to beget more children because we Jews are persecuted. I know you only care about the Kabbolah. But if all Jews were like you, I’d no longer have to supply them with fish for Shabboth, for there would be no Sabbath in the world, nor any Jews either!” Rahamim walked up to the window and pointed outside. "Wouldn’t you rather give your lumber and your money to build a new synagogue?” he pleaded. "The one we have now JEWISH LIFE

is nothing but a hovel, not fit for a dog.” "Why don’t you ask Naftali the grain dealer and Yitzchak the skin merchant? They’re rich, and they too built houses for themselves.” "G-d willed it so.” "So you keep your sermons only for me? I won’t listen to you.” "It’s a pity that your money will go to waste. Mustafah told everyone that we are to be driven out of our homes and robbed of our possessions!” "May evil spirits dance inside their bellies! W e’ll fight back! No one is going to drive me out of my home. And now I have no more time to argue. Will you make my bricks for me?” "I can’t say no. Tomorrow, G-d will ing, I’ll start kneading the clay.” "That’s more like it, Rahamim. By the way, the other day Zachariah the matchmaker told me that you should renounce your vow. It’s bad for a man to live alone with little children. Zachariah wants you to marry Naomi, the daughter of Halifah, the Lame One. She’s a plump little lamb, a

November-December, 1955

juicy date! Once you’ve had a taste of her you won’t be so gloomy any more!” And he walked out, laughing heartily at his own joke. JJAHAM IM stood motionless in his room, assailed by a swarm of thoughts. Something inside him be gan to throb; the blood was coursing hotly in his cold veins. What had Hillel said? Naomi, the Lame Halifa’s daughter . . . She had survived three husbands—one in Azilal, and two in Safi. A Katlanith! A man-killer! Years ago she had been offered him too—as his second wife; if he had married her, he too might no longer be among the living . . . But, as Hillel had said, she was a plump juicy date . . . And Hillel was a man who knew what he was talking about . . . That evening Rahamim could not regain his peace of mind. He kept glancing at his two boys, both sick, both with twisted limbs, and he was overwhelmed with pity for these chil dren his first wife had left him. He filled the pot with water. He would cook some grits to restore his chil-

dren’s and his own strength. He be gan to fan the smouldering coals in the brazier. Sparks flew into his beard. his life Rahamim had lived in Azilal. His second name, BenZakar, was inherited from his father, and his father had inherited it from his grandfather. He was nicknamed the Kabbalist when he began to read the old books he had picked up here and there. He was not a great scholar: his father had taught him only the art of making bricks. But he somehow found his way in the closely printed yellowed pages, and glimpsed bits of meaning in the esoteric texts. The bricks that Rahamim made, as his father and his fathers father had made them, were elegant tiles colored with ornamental designs. Rahamim excelled in the art of making bricks and ornamenting them with triangles, squares, and flowers. They were used to decorate the walls of rich Arab and Jewish houses. Arab notables and wealthy Jews appreciated his talents, and he was regarded as a lucky man, able to secure enough food for him self and his family, and never short of money. But in reality he was com pletely destitute, and could rarely af ford a whole loaf of bread to still his children’s hunger. He was poor be cause night and day he remained en grossed in his Kabbalistic books with their tiny cursive characters, and took no interest in his trade, although he kept his kiln going all week. His eyes suffered from the strain, and after his Elamith died, leaving him with three little children, he completely lost his moorings. Then one day he entered the Beth Hamidrosh in Azilal and declared to three members of the synagogue his intention to take a vow not to remarry 38

so long as there was suffering in the world and Moshiach had not come. The three Jews of Azilal were taken aback: it was a crazy idea, they said. How could he renounce marriage and live alone with three children? Who would kindle the fire for him, and patch his shirts, and how would he survive the long nights when the ass laughed and the camel wailed outside the window? All alone, without a wife? They were baffled, but since Rahamim was a student of Kabbolah, they finally decided that all this would be to the good and he made his vow. JJ IG H T had come, the rain had stop ped, and the blue-black African sky was aglitter with stars. Rahamim could not sleep. His sleeplessness was due to Hillel the fisherman’s unex pected visit and his news that Zachariah the matchmaker wanted Rah amim to renounce his five-year-old vow and marry pretty Naomi. "She’s a plump little lamb,” Hillel had said and laughed coarsely, im pudently. "A juicy date . . He tossed on his bed next to his sleeping children. He felt both light and heavy. His head was clear, his heart was pounding fast, very fast, his blood was seething in his veins. Heavens above, what was happen ing to him? W hat did the fisherman want of him, of his poor life? He had brought the name of Lilith into his home. He often saw Naomi pass by his courtyard, a jug of water on her head, and a basket of food or linen in her arms, and she walked so erect, she stepped so lightly, that she never spilled a drop of water all the way from the cistern to her father Halifa’s house. Her face shone, glowing like a real fire, as dazzling as seven suns . . . O Lord, do not punish me for my JEWISH LIFE

V tfl

thoughts, as bursting with sins as a pomegranate with seeds. . . . TH R O U G H the window came the re sounding bray of Mustafa's donkey. A crowing of cocks and a wailing of camels rose to heaven and disturbed the brickmaker’s thoughts. Was it really true? Was it up to him alone to lament the sufferings of the Jews? The Arabs persecuted their Jewish neighbors in Azilal, in Safi, in Fez. Was he alone obliged to bear the sorrow? Why did not Hillel the fisherman, Zachariah the matchmaker, Yitzchok the fur dealer, Naftali the grain merchant bear it? Instead, they built themselves houses, took several wives, and begat children. Hillel had just taken a new wife, although he had more children than fingers on his hands, and now was about to build himself a new house. He was not afraid of the Arabs. He would fight back, he said, and one could take his word for it. Somewhere at the edge of the sky a blue strip, the promise of a new day, broke through the deep blackness. From the minaret of the mosque came the sound of the muezzin s hoarse and sleepy voice. Turning to the east, then to the west, then to the north, and then to the south, he summoned the faithful to their morning devotions, reminding them that they must wor ship Allah at the rise of the sun. Rahamim the Kabbalist rose wearily from his bed. W H E N THE SUN was at the zenith, Hillel the fisherman and Zachariah the matchmaker came to Rahamim’s courtyard. Hillel had lost no time. Clearly, he knew that if he wanted beautiful tiles for the walls of his new house, he November-December, 1955

must wrench Rahamim from the soli tude in which he had buried himself. He knew that since Rahamim had made his vow and confused his brain with Kabbalistic books he had not produced a good piece of work. His bricks were wretched, they crumbled into dust. Yet there was no other brickmaker in Azilal, and to look for one elsewhere would be expensive. And so he had sat down with Zac hariah, and the two of them had de cided to marry Rahamim to pretty Naomi. True, she had buried three husbands. But she was a beauty. The starved Rahamim would not be able to resist temptation. He would consent to be her fourth husband. Then every one would benefit. Noami s father who supported himself by spinning wool would have one less mouth to feed. Naomi would get a husband and a household of her own. Rahamim would get a wife to look after his three children, kindle his fire, sweep his house, and prepare green tea and kuskus for Shabboth. Hillel would get pretty tiles for his new house, and Zahariah would get a handful of coins as his commission. IDAHAMIM stood at the stone trough, and with a thick rounded piece of wood, such as women use to churn butter, but bigger, he kneaded the soft rich clay. He was wrapped in radiant hope and black despair. "Good, Rahamim! You did listen to my advice!” The brickmaker was startled by Hillel’s cheerful voice. "I dragged you out of your room as I would have dragged you out of the grave. And yesterdays rain was a good thing—the clay is soft, and you’ll be able to fire the brick tomorrow.” Rahamim turned around. When he 39

saw Zachariah, the blood drained from his face. "What’s the hurry? he murmured anxiously. "You here, too, Zachariah?” Zachariah was a little man with yellow hair and a yellow beard and* a merry shining face, and his one good eye shifted restlessly back and forth like a pendulum. Besides matchmak ing, Zachariah peddled spices, per fumes, herbs, oils, and amulets. He knew all the Jewish boys and girls in Azilal and the neighboring villages, and he knew who was looking for sev eral wives for his household and would content himself with one, as most modern-minded people do. There was no way of escaping Zachariah; once he made up his mind that Naomi would be a good wife for Rahamim, nothing would avail—no vows, prohi bitions, agreements, or disagreements. It was enough that Zachariah had made up his mind. JJE

bricks and feed your little children?” "But what about the sufferings of our people?” The brickmaker groaned. "I have no right to renounce my vow while Jews are persecuted.” R A H A M IM was in the throes of indecision. Yes or no? Mercy or the vow? The yes was victorious: earth triumphed over heaven, lust over heaven, lust over purity. He was released from his vow, and took the pretty Naomi as his wife. Filled with new strength, he worked willingly. The clay came out well kneaded, the brick well burned. At home the coals in the brazier burned cheerfully, and there were dates, bread, green tea, and a piece of meat on his table even on week days. His abaya fitted him bet ter. Naomi was a good wife to him. The tiles for Hillel were ready. The fisherman was pleased with the colors and designs. And then the building of the house was finished. It was the most beautiful house in Azilal.

SQUINTED his eye, winked gaily at the brickmaker, and his bass rang out in the courtyard: "It is Q jN E NIGHT Rahamim was un my will, Rahamim, and the will of able to fall asleep. He had had your brethren in Azilal that you be his fill of all good things. He had a released from your vow. It was a good wife. He had eaten a fresh lokf crazy thing to do in the first place. of bread that day. He wanted to Three Jews will release you—Hillel, recite the midnight prayer, chatzoth. Halifa, and myself. And we’ll bring He left his bed, went to the win musicians to your house—Yusuf will dow, and looked out. The panes were come with his flute, Akiba with his spread with burning gold, and his drum. Amos with his violin.” eyes were dazzled by a fiery radiance. "But. . . . How can I be released He leaned out to see what was hap from my vow and take a wife under pening. Was the entire world aflame? my roof?” There is so much suffering, Perhaps there was no more night? so much persecution!” Perhaps Moshiach. . . . "Stop that foolish talk, Rahamim]5 ; And then he saw Hillel’s new house Hillel scolded him. "How do you ex ablaze. Tongues of fire were licking its pect to bring Moshiach with your sick walls, raising clouds of black smoke. legs and your half blind eyes? How Rahamim bowed his head. A sharp long will you wait? Till you’re com pang pierced him. One of his fears pletely blind and unable to make your had come to pass. Mustafa had kept 40

JEWISH LIFE

"I’m looking at Hillel’s new house, with the pretty tiles I made for him,” he said with a shiver. "It’s on fire. Mustafa kept his word.” Naomi jumped up from the bed in the corner and rushed to the win dow. The fiery golden glow spread over her face and figure. Rahamim was dazzled by her beauty. He forgot the punishment; he forgot that she was a Katlanith. She came close to her husband, and whispered: "It was the most beautiful house in Azilal, the most beautiful!” Suddenly he covered his face with his hands and screamed like an ox which is being led to the slaughter. He pushed away his wife and hur riedly left the house. He ran out through the door—outside he saw the pink light which reflected the burning house. He ran to help put out the fire. his word, HilM's house was burning. On his way he mumbled words from And now more punishment would the midnight prayers and lines from follow. Naomi had buried three hus the Tehilim. bands and now Rahamim would die. Rahamim did not return to his He ought not to have renounced his home that night. All through the night vow—he had had no right to do it. "Why don’t you go to bed Rah he wailed Over his sins of lust and amim?” said his wife. "Why are you that he allowed himself to consent to break his vow. . standing at the window?” lllinillllllllllllHIIIIIIIHIIIM

FOR THE LOVE OF THE LORD

In the days of the wicked kingdom of Greece they decreed that whosoever had a bolt on his house should engrave on it the words "I have no share and inheritance in the G-d of Israel." The Jews thereupon tore out the bolts of their houses. It w as then decreed that whosoever had an ox should inscribe on its horn the same words. The Jewsimmediately went and sold their oxen.

.£j§| j| jj

—Midrash.

November-December. 1955

¡j v jj

By D AVID SHAPIRO O N V E R S IO N of n o n -Je w s to Judaism was not a too-frequent occurrence in the Middle Ages. Jews were regarded as a people rejected by G-d, a people whose faith had been supplanted by the triumphant creeds of Europe and Asia. Christianity and Islam were the dominant religions and they were struggling among them selves for the control of the world. Judged in terms of material success and worldly achievement, Judaism truly presented a sorry spectacle. The bearers of this faith were scattered throughout the earth, living on suf ferance, the victims of persecution and torture. What was there to attract an outsider to Judaism? Only one whose eye could penetrate the, iron curtain of externals, into the inward essence of Jewish life, Jewish thought and Jew ish feeling could be drawn to Judaism. One had indeed to possess a brave soul, 42

ready to endure hardships, oftentimes torture and death, and always abuse and insults, to be willing to join one’s fate to that of the despised people. No wonder that already in Amoraic days the thought had been expressed that the soul of the proselyte had been present at Sinai at the time when the ibrah was revealed; otherwise, whence the insight and the courage to attach one s self to a people that was presum ed to be eternally accursed? ^ ^ N E OF the righteous proselytes of the Eastern world was Obadiah, ah Arab who forsook the Moslem faith in which he had been reared to ac cept Judaism. As a Jew, he knew that his primary obligation was to study Torah. He immediately undertook to carry out this obligation assiduously. Pursuing his studies with great ear nestness, Obadiah unfortunately met JEWISH LIFE

with a teacher who was neither very sensible nor tactful. This teacher could not tolerate opinions different from his, and was jealous of the uniqueness of Judaism to the extent that he was unable to see any good in the other man’s faith. It was in this area that he came into conflict with his disciple, Obadiah. The question had arisen whether the Moslems were to be regarded as monotheists or idolaters. Obadiah in sisted that the Moslems were not idolaters. The teacher, however, main tained that they were idolaters, and as proof he cited the fact that the Mos lems threw stones at the Kaaba (the holy stone in Mecca). This cus tom, the teacher claimed, was nothing other than the worship of Mercury current in Talmudic times. The pupil resented this false aspersion cast at his ancestral faith (so unlike many Jewish meshumodim! ) . He was also grieved at the tactless manner in which the teacher tried to drive home his point. The teacher however, added insult to his discourtesy, and applied to Obadiah the Biblical verse: Answer a fool in accordance with his folly. The proselyte, his soul deeply wounded, yearned for a word of solace. A less conscientious individual might have sought to return to his old faith. Not so Obadiah. He was too deeply rooted in Judaism. But to whom could he turn in his grief? A happy thought struck his mind. He would write to the greatest sage of his day, Rabbi Mosheh Ben Maimon (Rambam, Maimonides), and ask for his opinion about the status of Moslems in Jewish law and about his teacher’s attitude. It is possible that Obadiah never even entertained the thought of actually receiving an answer from the great master who hardly had a moment to November-December, 1955

himself. Would he deign to answer the letter of a humble proselyte who was completely unknown to him? How greatly surprised Obadiah must have been when he received a response from the great teacher. Contrary to his cus tom, Rambam penned a rather lengthy epistle in which he sought to palliate the grief of the proselyte’s heart. This was characteristic of Rabbi Mosheh; to lighten a man’s burden was to him the highest duty of a Jewish sage. He who wrote that the wise mari in Israel will never in his lifetime cause grief to a human being and that the King of Israel must be mindful of the honor of even thè lowliest person in Israel fulfilled this ideal in his own life. He was the greatest of Israel’s sages and the uncrowned king of his people and to him no individual was too small to deserve an answer. TN HIS resposum Maimonides asserts vigorously that the Moslems are by no means to be classed as idolators. They are monotheists in the true sense of the word, and neither in their be liefs nor in their worship is there any trace of idolatry. The Moslems falsely accuse Jews of believing that G-d has a son (perhaps some Moslems con fused Jews with Christians). But be cause they repeat falsehoods about us we may not speak falsehoods about them. Has not the Torah testified that the remnant of Israel will not speak falsehood and no word of de ception shall be found in their mouth ( Zephaniah 3.13)? Even if the Temple in Mecca at one time housed an idol, Rambam af firms, it does not follow that those who worship in the direction of that house are idol-worshippers. Their in tention is to worship G-d and that is sufficient. The custom of throwing 43

stones at the Kaaba may have origi stranger, as it is written: He loves the nated in the worship of Mercury, but stranger to grant him bread and rai it no longer has any idolatrous mean- ment. That* the teacher dared call ing in the Moslem religion. A custom Obadiah a fool incensed Rabbi is not to be judged by its origin, but Mosheh. One who has forsaken all by its present significance and inter the comforts of the world to join a pretation. In short, whatever objec poor and persecuted people and who, tions we may have against Islam from after recognizing that all other reli other points of view, the followers of gions are borrowed from the Torah this religion, men, women, and chil or are misrepresentations of the Torah, dren are monotheists. has accepted its yoke upon his should ers, cannot justly be called a fool, *jfHE ATTITUDE of the teacher of Maimonides maintained. Rather, he is Obadiah is severely impugned by a wise and discerning man, a disciple Rambam. The great master avers that of our father Abraham, who forsook the teacher’s sin is very great and that his parents to follow after G-d. he must ask his pupil’s forgiveness. It is true, he asserts, that the teacher jyjAIM ONIDES closes his letter with may not have sinned deliberately; yet, a warm blessing to Obadiah. He with all that, he must fast and pray wishes him divine blessings in this and ask forgiveness of G-d, ''perhaps” world and in the World-to-Come and he will be forgiven. Was he drunk, hopes that he will be granted the priv asks the great rabbi, that he forgot ilege of teaching G-d’s word to the how seriously the Torah warns us entire Jewish community. The, words against offending the stranger in our of Moses to Jethro, the exemplar pros midst even with unkind words? Even elyte: It shall be that ivhat good so if the teacher had been right and the ever the Lord shall do unto us, the pupil wrong, he should have spoken same will we do unto thee' close the kindly to his disciple, how much more so when the teacher was in the wrong. epistle. The responsum of Rabbi Mosheh Have not our sages stated that he who ben Maimon to Obadiah the proselyte becomes angry is like one who wor remains an everlasting monument to ships idols? Rabbi Mosheh points out to Obadiah the breadth of its writer’s heart, to how the Torah has enjoined upon his great human sympathy and his Israel the love of the stranger in the readiness to help his humble brother same manner as it has enjoined the in distress and relieve him of his heavy love of G-d. G-d Himself loves the heart. liiiiiiiiin NOT THE COMMENCEMENT Rabbi Levi Yitzchok Berditchever w as asked: "Why do all tractates of the Talmud begin with page two and not with page one?" "In order that a person should know that he has not really begun to study," he replied. 44

JEWISH LIFE

• The Significance of the Eight Lights .

By IRA ALBECK . . Vhadlik neyr shel Chanukah” T7ATHER moved the shamosh from * candle to candle, until all eight were lit. Jacob watched each wick blacken and burst forth in an aureole of light. How stately the menorah looked with its eight sentinels of fire glowing on it! It reminded him of the Maccabees and the miracle of the cruse of oil. He gazed at the eighth candle as the yellow blue flame dissolved rivulets of shining wax, which flowed downward to the chromium base where they congealed into amorphous heaps. ''W hat does each candle signify, Father ?” asked Jacob. Father thought a moment. “Each light reminds me of the eight cases in which neyr, lamp, is mentioned in Scripture.” “Where, Father?” “Well, the first place neyr appears is in Shemoth: 27:20—repeated in Vayikro, 24:2. The first neyr will rep resent that.” Father pointed to the first candle. “W hat does it say there?” queried Jacob. November-December, 1955

"Command the children of Israel, that they bring unto thee pure olive oil beaten for the light, to cause the neyr to burn always. That candle symbolizes the neyr tomid — the eternal light — the eternity of Israel. No matter how many Pharaohs, Hamans, or Antiochuses arise to suppress the Jews, the deathless flame of Israel our people burns on — just like that candle is burning now.” T H E MENORAH seemed to be burn ing more brightly now, casting a radiant glow over Father’s countenance and on the objects around it. “And the second candle? Which verse is that?” t(But Avishai ben Zeruiah helped him (David), and smote the Philistine, and killed him. Then the men of David swore unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the neyr—light— of Israel ( Samuel II 2 1 : 1 7 ) v f ;“Why was King David the light of 45

Israel because he was such a great ferred to here — as Rashi and other general?” asked the boy. commentators^ explain — is the candle It isn’t because he was a great gen lit at the celebration of the Brith Milah eral. After all, when' G-d was with the initiation of a Jewish child into him, he was victorious; when G-d the Covenant with the Lord of Israel.” wasn t with him, he lost just like any "And where is the fourth place one else. The David we revere is the wherein neyr is mentioned, Father?” David of the Sefer T’hillim, the Book The candles had already burned the of Psalms, the David of Happy are the required half hours. The shamosh, perfect in their ways, who walk in the by the candles beneath it, was Torah of the Lord (Psalms 119*1)» aheated rapidly liquefying mass, hardly re He was the Neyr Yisroel because — sembling a candle anymore. The soli as the Metzudath Tzion comments — tary wick, which had burned hitherto, he cast his light and influence on all’, slid down the back of the menorah, a spiritual light — the Or Torah.” becoming smothered in a pool of Avishai — he seemed to rely on orange wax. physical strength,” said Jacob. Read what Rashi says here, son.” They read together by the light of ##^ H E FOURTH possuk is in Psalms (119:105) : Thy word is a lamp the shamosh: "Avishai ben Zeruiah helped him: he helped him with unto my feet, and a light unto my path. The lam p’ is the Torah.” prayer.” But I don’t get it,” said Jacob. See, Jacob, it isn’t as simple as it How does the lamp unto my feet’ appears.” "So that second candle is really tell symbolize the Torah?” "'Just as a lamp saves me from a ing us what we read in the Haftorah last Shabbos: Not by might, nor by stumbling block in the darkness, that power, but by My Spirit, saith the I trip not my foot, so your word—the Torah — saves me from the stumb Lord of Hosts (Zechariah: 4 :6). JHgbt, Jacob. That’s the essence of ling block of sin’ (Metzudath Tzion) . Jewish leadership. Now let’s go to The Torah is a divine light enabling a person to follow the upright- path the third neyrT through life.” And that fourth candle represents ^ H E FLAME atop the third candle Torah,” said Jacob, his awe-inspired began whipping about furiously as features illuminated by the Chanukah a chill gust of wind blew from the lights. "Just like we sing at yeshivah: window. Torah orah — Torah is light. This candle,” continued Father, "How about the fifth candle?” represents the Covenant between G-d t(There will 1 make the horn of and Israel.” David to bud: 1 have ordained a lamp "Which verse, Father?” for Mine anointed (Psalms 132:17). I will take from them the 'Voice of That neyr symbolizes the Messiah.” mirth, and the voice of gladness, the "The Messiah — Moshiach?” Jacob voice of the bridegroom, and the voice exclaimed excitedly. "Why, he’ll come of the bride, the sound of the mill down and—” stones and the light of the candle "Not so fast, Jacob. Not so fast,” (Jeremiah: 25:10). The candle re- interrupted Father. "I think you have 46 JEWISH LIFE

the wrong idea about Messiah. He won’t fly down from the sky; he’ll be a human being like everyone else. Ex cept that, more than any other man, he’ll be imbued with the spirit and knowledge of Torah. He will cause the Children of Israel to return to G-d’s ways, will restore us to our homeland, and will bring peace and freedom from oppression.” "Just like Yehudah the Maccabee did thousands of years ago.” "Yes|§- except that this will be per manent.” JACOB GAZED intently at the steady ^ flame of the fifth candle, thinking wondrous thoughts of the great days to come. His meditation was abruptly interrupted by a cry from the kitchen. "Latkes! The latkes are ready!” Jacob dashed from the room, soon returning with two platters of pan cakes — one for himself, one for father. ”1 see you practice the lesson of the sixth candle, son—to honor your father and mother.” November-December, 1955

"Is that what the sixth candle stands for?” "Yes, as it is written (Proverbs 6:23): For the commandment is a lamp; and the Torah is light; and re proofs of instruction are the way of life/’ "But who says that deals with honor to your parents?” "Rashi says—take a look: T he commandment is a lamp: A father’s command is a lamp. Whoever per forms his father’s command is like one who takes a lamp in his hand to shine light in the darkness. . . . This also applies to one who follows his mother’s instruction.’ ” "Boy! ” exclaimed Jacob, gulping down a mouthful of latke. "There’s so much to learn and understand.” "Yes, Jacob — and that’s the lesson of the seventh candle.” T H E EIGHT yellow flames were al^ most level with the metallic base — eight dots of fire in as many puddles of oil. 47

"The spirit of man is the lamp of the Lord, searching all the inward parts”—meaning the heart (Proverbs: 20:27). "The spirit of man” refers to the power of thought and understand ing, which is the damp of the Lord/ the heavenly power within us. Rashi expresses the same idea in Ghumosh, where G-d says, Let us make man in our image, after our likeness (Bereyshith 1:26). Rashi comments: 'In our likeness: to understand and to employ thought.’ And remember — since our intellects are a divine manifestation, they should be used in G-dly ways, to follow the paths of the Torah.” "That’s something to think about, Father,” said Jacob, staring at the sev enth flame.

#' ^ S FOR the eighth candle — we’d better hurry before it goes out — that symbolizes the lamp of the wicked will he extinguished (Proverbs 24:20; Job 21:17), the belief in ul timate punishment for the wicked, reward for the righteous. Many an evil Antiochus has oppressed us, many a Rabbi Akiva has been martyred in his blood. Oh! the multitude of Hurs, Zechariahs, Rabbi Chanina ben Teradions that have suffered for the 'Shema Yisroel Adoshem Elokeynu Adoshem Echod,” and died with those words on their lips!” "Ldok, Father, at the drops of wax falling from the menorah — almost like teardrops — as if the candles, too, were crying over the martyrs’ fate.”

JEWISH LIFE

p e rv a d in g d ark n ess of th e room . Jacob was the first to speak. "You know, father — all the beautiful lessons the Chanukah candles told us: the Jewish concepts of leadership, Torah, redemption — how many Jews know these things?” "That, my son, is where parsumey nissa comes in — to celebrate, to make known the miracle of Chanukah: to teach others the wonderful ideas of Judaism which we saw shining in the Chanukah lights.” "I never thought of that,” said Jacob. "And even after the candles go out,”« continued Father, "those shining ideals remain with us — they are never ex BY ONE, the candles whisp tinguished.” Jacob gazed at the menorah again ered their abrupt, smoke-wreathed valedictories, until only the silver and again; and — strange thing — it candelabrum stood silhouetted in the still seemed to be burning.

"Fate — but not ultimate fate. For every tzadik enjoys his reward—just as every rosha — wicked man'—f- is pun ished. Evil may triumph at first«—-but the glory is a mere illusion — a short lived prologue to inevitable doom.” "Just like that flame, Father. See how it shoots up, blazes forth! But it’s really about to go out.” As if harking to Jacob’s words, the eighth candle flared up, gave a soft sputter, and died--—its place marked by a thin, rising pillar o£ smoke. "Neyr roshoim yidoch,” whispered Father. "The candle of the wicked will be extinguished.”

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What soul, poised on the threshold of Heaven, Would consent to venture beyond its portals Into the chambers of earthly transition If the scales of wisdom, Wherewith to 'weigh the onus of its pending mortality, Was granted it upon departure? For what man, when at the brink of his forgetfulness Wisdom is at last bestowed upon him, Has not in his heart despaired: "O, how shall I now profit from my knowledge, When the tracings of my trespass Are indelibly drawn across the page of my allotment, And the errors etched upon the log of my wanderings Are beyond my power to expunge?” O G-d of immutable talents and invincible might, O source of all virtues and master of all truths, O root of all knowledge and dispenser of all light, O keeper of the inscrutable and the simple, Yea, thou who holds stride over the length and breadth Of the corridors of mortal pilgrimage, At the entrances of ages and the exits of eras, Why have you shared with man your holiest thoughts Without revealing to him the meaning of holiness? And entrusted to him the spirit of your sacredness Without disclosing before him that which is sacred? Hear, O infinite and endless spirit of change and changelessness, Observe my frailty and bethink thyself of my frustration; How shall I scale the awful heights of ultimate meaning November-December, 1955

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If at the peak of my energy the new-born calf’s understanding Is to me a subject of calculation and study, And the young cub’s cunning remains a wonderment At the crest of my vitality? In which of my multiplex potentials Is reflected the singular spark of thy being? In breath? common to all life and in some surpassed, In power? which querulous and vituperative expressions Fall shamed before the bird’s song, Or in intellect? lacking the smallest fraction of independence Familiar to an insect or a mouse. Aside from the idle ephemera of dream and fancy, Of moody brooding and exultation, What beauty that my eyes discern Have my mortal hands adorned? Or of the awesome and wonderous early profundities Which have my toiling efforts brought into being? Were my days to total a hundredfold, Should I learn to fashion the exquisite form of a snowflake, Or to arrange the rose in the small and delicate bud of its perpetuation? If I build a palace and compare it to an ant’s abode By what need should I measure my superiority? Or if I weave me a robe of golden threads and satin And compare its structure to the spider’s web, What gain have I netted from my imagery? O legislator of doom and destiny, O fashioner of the imperceptable and the obvious, O supreme essence of life and death, O sublime manipulator of fates and fortunes, Hear, observe my confusion November-December, 1955

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And take note of the tangles of my bewilderment; On which of my mortal summits waits the crown of my humanity? The seas have their reason and the winds their logic, The cyclone has its control and the volcano its limits, Even lightning meets its bounds and storms halt at barriers, But the upheaval of man’s fury is without ending And the rage and ruin of his passions without stay. Mercifully the wild boar sheds not the blood of its kind, And compassionately the lion violates not the flesh of its own. Justice rules the veldt according to its preordination And charity governs as pre-commanded in the precincts of the earthworm, Yea, in all thy creation oneness reigns where there is no memory And harmony holds sway among the things without vision, Even as humbleness prevails over the Heavenward and lofty, While he for whom the vistas of immortality lie open, Whose mind can summon formulae and fingers prosper implementation, He who is capable of learning and regulating And transmitting his knowledge and systemizing his experiments Treads chaos throughout all his days, And comes to his twilight despising himself for an abomination. O ineffable guardian of the infinite and the fleeting, O first significance and final reality, O primary cause and unalterable conclusion, Hear, observe my insecurity and mark my delusions; How shall I be delivered up to thy appropriation If the signposts of thy direction remain set in far-off places, And the lines of my guidance are as though writ in the cataract’s spume? Where in my depths shall I seek the promise of fulfillment, Ere my inheritance be totally exhausted in the quagmires of sin, And in my awareness the rewards that are for virtue reserved, Ere iniquity be my sole legacy to cherish and bequeath? Chastise me, O G-d, and admonish me, But lift me up to the secret of my being. November-December, 1955

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AUTHOR DISPUTES REVIEW

New York, N. Y. I have always enjoyed reading your magazine, which is one of the best to be found in American-Jewish journal ism. May I oifer this comment to Rabbi Klavan’s review of A Guide to the R e ligions of A m erica , which appeared in your Tishri, 5716 issue. Rabbi Klavan’s comments were gen erally fair, but in two instances there was a lapse from the high standards which you set. Naturally, I am riot responsible for the place given to the article on Judaism in the collection, but I doubt very much whether W h a t is a Jew ? “became lost somewhere between the Episcopalians and Lu therans.” It seems inconceivable that any knowledgeable reader would “as sume that Judiasm is but another de nomination.” To state too, that I subscribe to the view that “kosher food restrictions were health measures” is to wrench a phrase out of its context. The several other reasons for Kashruth were offered in the article. Rabbi Klavan’s point about “the place of Israel in the Jewish religious scheme” is well takenljUnfortunately, I was somewhat limited in the presen tation by virtue of the fact that the questions were prepared by the editors of Look Magazine. One can hardly put the onus on the American Jewish Committee in this connection, as Rabbi Klavan has done. To the best of my November-December, 1955

ability this lacuna was taken care of in the expanded p r e s e n t a t i o n s of my book, W h a t Is A Jew ?. My heartfelt best wishes to you for continued success in maintaining the high level of journalistic achievement that you have hitherto upheld. Rabbi Morris N. Kertzer * * « RABBI KLAVAN REPLIES

In a sense Dr. Kertzer is justified in his criticisms of my review of “Guide to Religions of America.” My criticisms were not directed primarily at Dr. Kertzer but at the position in which the article on Judaism had been placed in the volume. A reviewer must deal with the impressions he receives from the book as a whole. Dr. Kertzer puts his finger on the real problem when he says, “Unfor tunately, I was somewhat limited in the presentation by virtue of the fact that the questions were prepared by the editors of Look magazine.” My basic criticism, if Dr. Kertzer will review it, was that the frame of ref erence was an improper one and, therefore, did not produce an adequate article on Judaism. That criticism must still hold. Rabbi Israel Klavan * * * IN DEFENSE OF CHERUTH

Monsey, N. Y. As a Torah-true Jew, who has 57

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Barton’s offices, factory and 6$ owner-operated Continental Chocolate Shops in New York, Philadelphia, Detroit and Newark are closed on the Sabbath and all Jewish Holy Days. Open Sundays. For mail orders and brochures write to Barton’s, 80 DeKalb Ave., Brooklyn 1, N. Y. Also available at leading department stores in Albany, Baltimore, Boston, Chicago, Columbus and Pittsburgh.

JEWISH LIFE

spent time in Israel, I was shocked by your Israeli correspondent’s charactererization of “Cheruth” as fascist. This type of smear has long been a part of Mapam’s campaign platform in Israel, but it certainly has no place in a magazine which has been consist ently on as high a level as yours. It is common knowledge in Israel that not only does a substantial part of Cheruth support come from Torahtrue Jews, but it also supports syna gogues in all the major cities which have organized the Achduth Yisroel Movement. This group not only pub lishes a newspaper, produced by exr members of the Irgun and Stern groups who are religious, but also has Shabboth afternoon sk iu rim in Gemorah for teenagers, led by the venerable Rabbi Aryeh Levine. Mr. HalevyLevin says “Cheruth is regarded as incipiently fascist.” This is clearly journalism by innuendo. Regarded by whom? By Mr. Halevy-Levin, by J ewish L ife , or by the Marxist lead ers of the leftist parties, who for w ant of better political propaganda must resort to this sort of smear. I think the people who were prepared to lay down their lives during the under ground period, who preferred con tinuing “austerity” rather than accept German goods deserve better at the hands of orthodox Jewry in America. Mordecai Ben-Emek

language was nil and he needed a spokesman to explain the Shatnes services, and also an organization with which business firms would deal. The UOJCA acted as both. It should also be noted that Mr. Rosenberger showed real “mesirath nefesh” in starting this greatly needed service. Here was a newcomer without a knowledge of the language tackling personally a problem which even some of our people felt was not too impor tant. Many times he shed tears as one obstacle after another loomed. How ever, he had a sincere conviction that it was up to him to do something about this one long neglected Mitzvah. Perhaps the article should have been titled “With Inspiration and Micro scope.” Leo S. Hilsenrad *

CORRECTION

Philadelphia, Pa. I wish to correct an error which appeared in the Rosh Hashanah issue of J ewish L ife , in regard to my place of ministry. I am very happily situat ed as the spiritual leader of Congre gation Ezrath Israel of W est Oak Lane in Philadelphia, Pa. Rabbi Victor Solomon

CONTRARY TO THE TORAH CITES UOJCA ROLE

New York, N. Y. With reference to the article “With Microscope and Inspiration,” which appeared in your Av, 5715 issu e: It should be noted strictly for the record, that the Union of Orthodox Jewish Congregations of America played a leading part in organizing the Shatnes Laboratory. A t the time Mr. Rosenberger first came to this country, his knowledge of the English November-December, 1955

Brooklyn, N. Y* I have been reading with intense interest your timely articles champion ing traditional Judaism. Every year, throughout the land, when the high Holy Days approach, we find the Conservative Temples un able to fill their needs for rabbis, can tors,' and other religious function aries. Normally this would be catastrophic for our Conservative temples, which could mean one thing 59

—shutting their temples. Bùt some of our orthodox brethren immediately apply for these positions and thus save the day for the Conservatives. It is high time that our traditional rabbinical organizations declare such practices contrary to our Torah and take the necessary steps to halt this shameful practice. Only in this way can we truly strengthen Yiddishkeit from the onslaught of Conservatism. Charles Abramowitz A REAL delicatessen treat

v M

o t l i e r t r

OLD-FASHIONED

GEFILTE FISH KOSHER © PAREVE

Ready to serve

H A D A R Frankfurters, Salami, Bologna TRY OUR

Corned Beef, Pastrami, Tongue © Supervision and endorsement

OXFORD PROVISION, Inc. 549 E. 12th St.

New York City

Phone: ORegon 3-2770

Sente It !ProuMy... k m from the spotless kitchens of MOTHER’S FOOD 1 PRODUCTS, INC. Newark 5, N.J.

Choice of Soups, Vegetables, Fruits, Desserts, 5 Cooked Cereals.

BEECH-NUT FOODS FOR BABIES 60

JEWISH LIFE

UNION OF ORTHODOX JEWI SH CO NG RE GA T I O NS OF AMERI CA

Kosher commodities and establishments under official © supervision and en dorsement.

KASHRUTH DIRECTORY Issued, K isle v , 5716 — D ecem ber, 1955

LOOK FOR THE

SEAL — AND BE SURE!

The © seal is your guarantee of communallyresponsibiy Kashruth supervision and endorsement, conducted as a public service by the Union of Orthodox Jewish Congregation of America, UOJCA. 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 © 4—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.

P lease note th a t the © seal of K a sh ru th su p ervisio n and endorsem en t is exclu sively the sym bol o f :

Union of Orthodox Jewish Congregations of America 305 Broadway, New York 7, N. Y. BEekman 3-2220 November-December, 1955

UOJCA KASHRUTH DIRECTORY APPLE BUTTER MUSSELMAN'S (C. H. Musselman Co., Biglerville, Pa.)

APPLE SAUCE MUSSELMAN'S (C. H. Musselman Co., Biglerville, Pa.)

Junior Vegetable Soup Junior Banana Dessert Junior Puddings * Junior Plums with Tapioca * Junior Fruit Dessert * Junior Chocolate Pudding (Beech-Nut Packing Co., N. Y. C.)

BEANS HEINZ BEANS with molasses sauce

BABY FOODS HEINZ— with (0) label only Strained Vegetables & Salmon Strained Cream of Tuna Strained Bananas Strained Creamed Spinach Strained Vegetables Strained Fruits Chopped Mixed Vegetables Strained Puddings Strained Orange Juice Strained Tomato Soup Strained Vegetable Soup Pre-Cooked Cereals (Barley, Oatmeal, Rice) Junior Creamed Carrots Junior Vegetables Junior Fruits Junior Vegetable Soups Junior Puddings (H. J. Heinz Co., Pittsburgh, Pa.) BEECH-NUT— with © label only Strained Vegetables Strained Fruits Strained Vegetable Soup Strained Tomato Soup Strained Puddings . Strained Fruit Dessert Strained Plums with Tapioca Cereals Junior Vegetables Junior Fruits

HEINZ BEANS in tomato sauce (H. J. Heinz Co., Pittsburgh, Pa.) FRESHPAK VEGETARIAN BEANS in tomato sauce (Grand Union Food Markets, East Paterson, N. J.)

CAKES, COOKIES CRACKERS © P BARTON'S BONBONNIERE (Barton, Inc., Brooklyn, N. Y.) *© P CONTINENTAL FAVOURITES ( A B C Baking Co., B'klyn', N. Y.) DROMEDARY Chocolate Nut Roll Date Nut Roll Orange Nut Roll (abovë contain milk) (The Dromedary Co., N. Y. C.) GOLDEN CRACKNEL EG G BISCUITS (Golden Cracknel & Spec. Co., Detroit, Mich.) * HOMESTYLE (Bloomrich Baking Co., B'klyn, N. Y.) RY-KRISP (Ralston-Purind Co., St. Louis, Mo.)

All items listed in this Directory bear the © seal. Items listed © P are kosher for Passover when bearing this or any other UOJCA Passover hechsher on the label. Items listed • are kosher for Passover without Passover hechsher on the label. * indicates new © endorsement. 62

JEWISH LIFE

UOJCA KÀSHRUTH DIRECTORY

CAKE MIXES DROMEDARY Date Muffin Mix Fudge Frosting Mix Corn Bread Mix Corn Muffin Mix Cup Cake Mix Devil's Food Mix Fruit Cake Mix Gingerbread Mix White Cake Mix * Honey & Spice Mix * Angel Food Mix * Yellow Cake Mix * Pound Cake Mix (The Dromedary Co., N. Y. C .)y

CAMPS (for children) * CAMP KE-YU-MA (Grass Lake, Mich.— Detroit Office, 3404 Webb Ave.) CAMP MOHAPH (Glen Spey, N. Y.-— N. Y. office 4320 Bedford Avenue, Brooklyn, N. Y.)

CANDY

HEINZ Horseradish 57 Sauce Chilli Sauce Hot Dog Relish Barbecue Relish Worcestershire Sauce Tomato Ketchup (H. J. Heinz Co., Pittsburgh, Pa.) LAWRY'S SEASONED SALT (Lawry's Products, Inc., Los Angeles, Cal.) © P MOTHER'S HORSERADISH (Mother's Food Products, Newark, N. J.) PRIDE OF THE FARM CATSUP (Hunt Foods Inc., Fullerton, Cal.)

CORN PRODUCTS— Bulk * OK PEARL CORN STARCH * OK POWD. CORN STARCH * OK WAXY MAIZE STARCH * OK CORN SYRUP UNMIXED * OK DRI-SWEET CORN SYRUP SOLIDS (The Hubinger Co., Keokuk, Iowa)

CORN STARCH— Packaged * POP'S * TIGER (The Hubinger Co., Keokuk, Iowa)

CRANBERRY SAUCE ® P EATMOR (Morris April Brothers, Bridgeton, N. J.)

CEREALS

SKINNER'S Raisin-Bran Raisin Wheat (Skinner Mfg. Co., Omaha, Neb.}

DESSERT TOPPING

RALSTON Instant Ralston Regular Ralston (Ralsfon-Purind Co., St. Louis, Mo.)

DIETETIC FOODS

November-December, 1955

* QWIP (Avoset Company, San Francisco, Cal.)

UOJCÁ KÁSHRUTH DIRECTORY

DETERGENTS (See also Dishwashing Detergents) • ALL (Monsanto Chemical Co., St. Louis, Mo.) • • • • •

AD FAB KIRKMAN DETERGENTS SUPER SUDS BLUE VEL (Colgate-Palmolive Co., Jersey City, N. J.)

• CHEER • DREFT • OXYDOL • TIDE (The Procter & Gamble Co., Cincinnati Ohio) • LINCO LIQUID DETERGENT (Lineo Prod. Corp., Chicago, III.)

DISHWASHING MACHINE DETERGENTS (See also Detergents) • DISH-WASHER ALL (Monsanto Chemical Co., St. Louis, Mo.)

* WISH-BONE ITALIAN SALAD DRESSING (K. C. Wishbone Salad Dressing Co.^.? Kansas City, Mo.)

* DEMING'S SALMON (Deming & Gould Co., Bellingham, Wash.) * EATWELL TUNA (Star-Kist Foods, Inc., Terminal Island, Cal.) MOTHER'S OLD FASHIONED © P Gefilte Fish (Mother's Food Products, Newark, N. J.) ROYAL SNACK Cream Herring Matjes Fillets Spiced Herring Lunch Herring Herring Cocktail Tidbits Salmon (in wine sauce) (S. A. Ha ram Co., N. Y. C.)

• FINISH (Economic Laboratory, Inc., St. Paul, Minn.) ■ • CASCADE (The Procter & Gamble Co., Cincinnati, Ohio)

DRESSINGS GARBER'S MISROCHI SALAD DRESSING (Garber's Eagle Oil Co rp., B'klyn, N. Y.) HEINZ FRENCH DRESSING (H. J. Heinz Co., Pittsburgh, Pa.) MOTHER'S Salad Dressing

JEWISH LIFE

UOJCA KASHRUTH DIRECTORY Fish Products (Cont'd) VITA * Bismarck Herring * Lunch Herring * Cream Fillets * Party Snacks * Cocktail Herring Fillets * Herring in wine sauce * Spiced Anchovies * Pickled Salmon * Whitefish Roe Caviar * Salmon Roe Caviar * Anchovy Paste (Vita Food Products, Inc., N. Y. C.)

FLAVOR IMPROVER AC'CENT (International Minerals and Chemical Co., Chicaga, III.) * GREAT WESTERN MONOSODIUM GLUTAMATE (The Great Western Sugar Co., Denver, Colo.)

HOME TOWN Blintzes Fishcakes Pancakes (Home Town Foods, Inc., Harris, N. Y.) STAR KIST * Tuna Pie (Sfar-Kist Foods, Inc., Terminal Island, Cal.) © P 1000 SPRINGS RAINBOW TROUT (Snake River Trout Co., Buhl, Idaho) * * * *

SUNKIST LEMON CONCENTRATE EXCHANGE LEMON CONCENTRATE CAL-GROVE LEMON CONCENTRATE CALEMON LEMON CONCENTRATE (Exchange Lemon Prod. Co., Corona, Cal.)

FRUIT (Dried)— bulk only

FOOD PACKAGES l|y)'P CARE (New York,

N. Y.)

FOOD FREEZER PLAN YITZCHOK GOLDBERG & SONS (NewYork, N. Y.)

FROZEN FOODS MILADY'S Blintzes (blueberry, cherry, cheese, potato— all aré milchig) Waffles (Milady Food Prod., Brooklyn, N. Y.) ASSOCIATED WAFFLES (Associated Food Stores Coop., N. Y. C.) PURE DAIRY WAFFLES (Service Frozen Food Corp., B'k/yn, N. Y.)

November-December, 1955

INDIAN TRAIL (U)P Cranberry Orange Relish (Cranberry Growers, Inc., Wisconsin Rapids, Wise.):

® P CALIFORNIA PACKING CORP. (San Francisco, Cal.)

FRUITS— Packaged DROMEDARY Dates Fruits and Peels Moist Coconut Shredded Coconut (The Dromedary Co., N. Y. C.) MUSSELMAN'S Cherries Sliced Apples (C. H. Musselman Co., Biglerville, Pa.)

GLYCERIDES EMCOL MSVK (The Emulsol Corp., Chicago, III.) * DISTILLED MONOGLYCERIDE EMULSIFIER— with ® label only (Distillation Products Industries, Division Eastman Kodak Co., Rochester, N. Y.)

UOJCA KASHRUTH DIRECTORY GLYCERINE— Synthetic

SOI LAX [Economics Laboratory, Inc., St. Paul, Minn.)

SHELL SYNTHETIC GLYCERINE (Shell Chemical Corp., N. Y. C.)

• SPRITE (Sinclair Mfg. Co., Toledo, Ohio)

ICE CREAM, SHERBET © P BARTON'S BONBONNIERE (Barton, Inc., Brooklyn, N. Y.) COSTA'S FRENCH ICE CREAM (Costa's Ice Cream Co., Woodbridge, N. J.)

[See also Scouring Powders, Detergents and Dishwashing Detergents)

MET TEE-VEE (Marchiony Ice Cream Co., N. Y. C., distributed by Metropolitan Food Co., Brooklyn, N. Y.)

BRIGHT SAIL (A & P Food Stores, N. Y.) © P BRILLO PRODUCTS (Brillo Mfg. Cq., Brooklyn, N. Y.) CAMEO COPPER CLEANER (Cameo Co rp., Chicago, III.) * DURA SOAP FILLED PADS (Durawool, Inc., Queens Village, N. Y.) GLIM (B. T. Babbit Inc., New York, N. Y.) JOY * SPIC & SPAN (The Procter St Gamble Co., Cincinnati,^ /; Ohio) * LIQUID TREND OLD DUTCH CLEANSER * TREND (Purex Co rp., Ltd., South Gate, Cal.) * LIQUID VEL (Colgate-Palmolive Co., Jersey City, N. J.) MY PAL (Pal Products Co., Brooklyn, N. Y.)

INDUSTRIAL CLEANSERS ARCTIC SYNTEX M BEADS (Colgate-Palmolive Co., Jersey City, N. J.) ■ INSTITUTION X ORVUS EXTRA GRANULES ORVUS HY-TEMP GRANULES ORVUS NEUTRAL GRANULES CREAM SUDS (The Procter St Gamble Co., Cincinnati, Ohio)

JAMS AND JELLIES HEINZ JELLIES [H. J. Heinz Co., Pittsburgh, Pa.) © P BARTON'S BONBONNIERE (Barton, Inc., Brooklyn, N. Y.)

JUICES HEINZ TOMATO JUICE (H. J. Heinz Co., Pittsburgh, Pa.)

JEWISH LIFE

UOJCA KASHRUTH DIRECTORY MUSSELMAN'S Apple Juice Tomato Juice (C. H. Musse Imam Co., Biglerville, Pa.) * SUNKiST LEMON JUICE * EXCHANGE LEMON JUICE * CAL-GROVE LEMON JU ICE (Exchange Lémon Prod. Co., Corona, Cal.)

MARGARINE

OXFORD Bologna Corned Beef Frankfurters Pastrami Salami Tongue (Oxford Provisions, Inc., 549 E. 12th St., New York City)

MEAT TENDERIZER CRYSTAL BRAND (milchig) (L. Daitch & Co., N. Y. C.) DILBRO (milchig) (Dilbert Brothers, Inc., Glendale, N. Y.) MAR-PAV (pareve) MIOLO (milchig— bulk only) NU-MAID (milchig) TABLE-KING (milchig) (Miami Margarine Co., Cincinnati, Ohio) MOTHER'S PAREVE (Mother's Food Products, Newark, N. J.) NATIONAL MARGARINE SHORTENING (National Yeast Corp., Belleville, N. J.) NEW YORKER (milchig) (Roslyn Distributors, Inc*, Middle Village, N. Y.)

MARSHMALLOW TOPPING MARSHMALLOW FLUFF (Durkee-Mower, Inc., East Lynn, Mass.)

MAYONNAISE *® P MOTHER'S (Mother's Food Products, Newark, N. J.)

YITZCHOK GOLDBERG'S Meats Corned Beef Tongue Frozen Meats

November-December, 1955

ADOLPH'S (Adolph's Food Products, Burbank, Cal.) SO-TEN (So-Ten Co., Memphis, Tenn.)

MUSTARD HEINZ Brown Mustard Yellow Mustard (H. J. Heinz Co., Pittsburgh, Pa.)

NOODLES & MACARONI PRODUCTS * BUITONI MACARONI PRODUCTS (Buitoni Foods Corp., So. Hackensack, N. J.) GREENFIELD EGG NOODLES (Golden Cracknel & Specialty Co., Detroit, Mich.) HEINZ MACARONI CREOLE (H. J. Heinz Co., Pittsburgh, Pa.) PENNSYLVANIA DUTCH EG G NOODLES (Megs Macaroni Prod., Harrisburg, Pa.) SKINNER'S (Skinner Mfg. Co., Omaha, Neb.) * SOPHIE TUCKER (Sophie Tucker Foods, Inc., Baltimore, Md.) * STAR-KIST EG G NOODLES & TUNA DINNER (Star-Kist Foods, Inc., Terminal Island, Cal.)

UOJCA KASHRUTH DIRECTORY

Tater Sticks Potato Sticks (Gordon Foods, Inc., Atlanta, Ga.) \ KOBEY'S Potato Chips Shoestring Potatoes (Tasty Foods Inc., Denver, Col.)

MONARCH SHOESTRING POTATOES (Monarch Finer Foods, Division of Con solidated Foods Corp., Chicago, III.)

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

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

OVEN CLEANERS *• *•

HEP SAFE-T-WAY BEST-T-WAY (Bostwick Labs, Bridgeport, Conn.)

PEANUT BUTTER BEECH-NUT (Beech-Nut Packing Co., N. Y. C.) HEINZ (H. J. Heinz Co., Pittsburgh, Pa.)

PIE FILLINGS MUSSELMAN'S (C. H. Mussefman Co., Biglerville, Pa.)

POULTRY— Frozen • YITZCHOK GOLDBERG & SONS (New York, N. Y.) • MENORAH * • NER (Menorah Products, Inc., Boston, Mass.)

PREPARED SALADS

POPCORN

HEINZ VEGETABLE SALAD (H. J. Heinz Co., Pittsburgh, Pa.)

TV TIME POPCORN (B & B Enterprises, Inc., Chicago, III.)-

POTATO CHIPS GORDON'S Potato Chips

MOTHER'S Cucumber Salad Potato Salad (Mother's Food Products, Newark, N. J.) ROYAL SNACK Beet Salad Cole Slaw Cucumber Salad Garden Salad Potato Salad (S. A. Haram Co., N. Y. C.)

JEWISH LIFE

UOJCA KASHRUTH DIRECTORY Prepared Salads (Cont'd) VITA * Tuna Salad * Spring Garden Salad * Herring Salad (Vita Food Prod., Inc., N. Y. C.)

RELISHES PICKLES, ETC. HEINZ Pickles Dill Gherkins Dill Sandwich Chips India Relish Hot Dog Relish Pickled Onions Sweet Relish Cocktail Sauce Southern Style Relish Sweet Cucumber Disks Sweet Cucumber Sticks * Sweet Dill Strips * Barbecue Relish Hamburger Relish (H. J. Heinz Co., Pittsburgh, Pa.) DOLLY MADISON (H. W. Madison Co., Cleveland, Ohio) MOTHER'S !®P Pickles © P Gherkins © P Sweet Red Peppers © P Pimentoes © P Pickled Tomatoes ,® P Pickled Country Cabbage Hot Cherry Peppers * Pickled Country Deluxe * Spears (Mother's Food Products, Newark, N. J.) CAROLINA BEAUTY PICKLES (Mount Olive Pickle Co., Mt. Olive, N. C.) SILVER LANE Pickles Sauerkraut (Silver Lane Pickle Co., East Hartford, Conn.)

November-December, 1955

VITA _* Pickles * Relish * Gherkins * Peppers * Pimentoes * Onions * Kosher Chips * Cauliflower * Sweet Watermelon Rind (Vita Food Products, Inc., N. Y. C.)

RICE HEINZ SPANISH RICE (H. J. Heinz Co., Pittsburgh, Pa.)

SALT * MÖGEN DAVID KOSHER SALT (Carey Salt Co., Hutchinson, Kansas) * MORTON COARSE KOSHER SALT * MORTON FINE TABLE SALT * MORTON IODIZED SALT (Morton Salt Co., Chicago, III.) • RED CROSS FINE TABLE SALT • RED CROSS IODIZED SALT • STERLING FINE TABLE SALT • STERLING KOSHER COARSE SALT • STERLING IODIZED SALT (International Salt Co., Scranton, Pa.)

SAUCES HEINZ SAVORY SAUCE (H. J. Heinz Co., Pittsburgh, Pa.)

SCOURING POWDER (See also Household Cleaners, Detergents and Dishwashing Detergents) BAB-O (with Bleach)

(0 )

UOJCA KASHRUTH DIRECTORY

Scouring Powder (Cont'd) •

BABBIT'S CLEANSER (B. T. Babbit Co., N. Y. C.) CAMEO CLEANSER (Cameo Corp., Chicago, III.)

• AJAX BEN HUR (bulk only) • KIRKMAN CLEANSER • NEW OCTAGON CLEANSER (Colgate-Palmolive Co., Jersey City, N. J.)

SHORTENING— Bulk * * * *

•

OLD DUTCH CLEANSER (Purex Corp., Ltd., South Gate, Cal.)

•

LUSTRO POLISHING POWDER MY PAL • PALCO POLISH POWDER PAL-LO (Pal Products Co., Brooklyn, N. Y. • SAIL (A & P Food Stores, N. Y.)

FLAKEWHITE— with © label only PRIMEX— with © label only SWEETEX— with © label only PRIMEX B. & C.— with © label only (The Procter & Gamble Co., Cincinnati, Ohio) NATIONAL MARGARINE SHORTENING (National Yeast Corp., Belleville, N. J.)

• GARBER'S MISROCHI CLEANSER (Garber Eagle Oil Co., New York) KITCHEN KLENZER (Fitzpatrick Bros., Chicago, III.)

( jj)

DELMAR MARGARINE SHORTENING (Delmar Prod. Corp., Cincinnati, Ohio) * BEATREME CS (Wright & Wagner Dairy Co., Beloit, Wise.) * HYDROGENATED VEGETABLE SHORT ENING— with © label only (The Humko Co., Memphis, Tenn.)

SOAP © P NUTOLA KOSHER SOAP (Nutola Fat Products Co., B'klyn, N. Y$\ © P BRILLO KOSHER SOAP (Brillo Manufacturing Co., B'klyn, N. Y.)

SHORTENING

* CRISCO— with © label only (The Procter & Gamble Co.) © P GARBER'S MISROCHI PAREVE FAT (Garber Eagle Oil Co., Brooklyn, N. Y.)

All items listed in this Directory bear the © seal. Items listed © P are ko$her for Passover when bearing this or any other UOJCA Passover hechsher on the label. Items listed • are kosher for Passover without Passover hechsher on the label. * indicates new © endorsement.

JEWISH LIFE

UOJCA KASHRUTH DIRECTORY Soups (Cont'd) HEINZ Cream of Mushroom Celery Cream of Green Vegetable Cream of Tomato Condensed Cream of Mushroom Condensed Cream of Green Pea Condensed Gumbo Creole Condensed Cream of Tomato Condensed Vegetarian Vegetable (H. J. Heinz Co., Pittsburgh, Pa.) ip P

MOTHER'S Borscht Cream Style Borscht Cream Style Schav (Mother's Food Products, Newark, N. J.)

SOUP MIX NUTOLA Chicken Noodle Soup Mix Noodle Soup Mix (Nutola Fat Products Co., B'klyn, N. Y.)

TZITZITH LEON VOGEL (66 Allen St., N. Y. C.) M. WOLOZIN & CO. (36 Eldridge St., N. Y. C.) ZION TALIS MFG. CO ., INC. (48 Eldridge St., N. Y. C.)

VEGETABLES DROMEDARY PIMIENTOS (The Dromedary Co., N. Y. C .) * CAVERN MUSHROOM PRODUCTS (K-B Products Co., Hudson, N. Y.)

VEGETABLES (Dehydrated) fg)P BASIC VEGETABLE PROD.— with © label only (San Francisco, Cal.),, © P GENTRY, Inc.— with © (Los Angeles, Cal.)

label only

® P GARBER'S MISROCHI (Garber Eagle Oil Co., Brooklyn, N. Y.j,. © P GENTRY PAPRIKA (Gentry, Inc., Los Angeles, Cal.) LAWRY'S SEASONED SALT (Lawry's Products Inc., Los Angeles, Cal.)

SUGAR © P FLO-SWEET LIQUID SUGAR © P HUDSON VALLEY REFINED GRANULATED SUGAR (Refined Syrups & Sugars, Inc., Yonkers, N. Y . f f i

HEINZ Cider Malt Salad Vinegar Tarragon White Rex Amber (H. J. Heinz Co., Pittsburgh, Pa.) MUSSELMAN'S Cider Vinegar • (C. H. Musselman Co., Biglerville, Pa.)

VITAMINS (Bulk) COUETT-WEEK-NI BECKER CO. (Ossining, N. Y.)

VITAMIN TABLETS KOBEE KOVITE VITALETS (Freeda Agar Prod., N. Y. Cff^M

WINE & LIQUEURS

. * • SUGARINE LIQUID SWEETENER (The Sugarine Co., Mt. Vernon, III.)

® P HERSH'S k o s h e r w i n e s (Hungarian Grape Products, Inc., N. Y.)

SYRUP

® P BARTON'S BONBONNIERE (Barton, Inc., Brooklyn, N. Y.)

November-December, 1955

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TRY T H E S E F A M O U S KOSHER AND

V E L makes dishes shine without washing or wiping! io lDlSH6S | s t o c w « 6S tU*6EB,E yyOOl®**® So Kind to Hands!

Vel soaks dishes clean. D on’t wash, just soak; don’t wipe, just rinse. And the hand test proves there’s no “D etergent Burn” to hands with VEL. It’s marVELous!

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CO LG A TE-PA LM O LIV E C O M P A N Y

They're both the same beans.

strictly

KO SH ER ! There it is . . . t h e a ll- im p o r t a n t <§> s e a l of a p p r o v a l of t h e u n i o n o f ORTHODOX JEWISH CONGREGATIONS OF A m e r i c a . . . your guarantee of a Kosher food! A delightful, quiek-to-fix Kosher food! The most popular “ meichel” of them all in every Jewish neighborhood! How about Heinz Kosher Beans today?

H E IN Z V E G E T A R IA N

B EAN S

Strictly Kosher