Jewish Life Sept-Oct 1957 by Jewish Action

Tishri, 5718 ——Sept.-Oct., 1957

in thisissue A ryeh N ewman • A rnold J. M iller • M yron K olatch M eyer W axm an • B ernard W einberger • I. H alevy-Levin articles by Moshe D luznowsky • Shoshana R. W engrov

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JEWISH LIFE

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JEWISH LIFE

Sept.-O et., 1957

jjW

Tishri, 5718

Vol. XXV, No. 1

Saul Bernstein , Editor

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VISTA: 5718 .......................................... CONTINUING THREAT TO SHECHITAH .......................................... TOWARDS ORTHODOX WORLD UNION ...................................................

M. Morton Rubenstein D r. Eric Offenbacher Reuben E. Gross Rabbi S. J. Sharfm an Libby Klaperman Editorial Associates

•

Assistant Editor Cover Illustration by

Paul Hausdorf Inside Illustrations by

N orman N odel

JEWISH 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:

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Benjamin Koenigsberg, Nathan K. Gross, Samuel L. Brennglass, S. David Leibowitt, Vice Presi dents; Edward A. Teplow, Treasurer; Reuben E. Gross, Secretary. Dr. Samson R. Weiss, Execu tive Vice President.

SHORT STORY

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BOOK REVIEW AN ETERNAL VOICE ........................... Nathaniel Zelikow

•

POEM IN THE SHADOW OF MASADA ....... Rivka Marani

Moses L Feuerstein President

ARTICLES

THE WATER-CARRIER OF ASNI ........ Moshe Dluznowsky

"Published by

Un io n of Orthodox Jewish Congregations of A merica

THE STRUGGLE FOR TORAH LAW IN ISRAEL ............................................. 11 Aryeh Newman HASHKOFAH: THOUGHT WORD AND ACTION ................ 16 Samson R. Weiss RED THREAT IN SYRIA ....................... 18 Myron Kolatch THE CONCERN OF AN ARTIST ........ 23 Shoshana R. Wengrov TO DWELL IN THE SUKKAH .............. 29 Bernard Weinberger ISRAEL'S GOVERNMENT COMPLETES HALF ITS TERM .................................... 57 I. Halevy-Levin THE EXCHEQUER OF THE JEWS ..... 63 Arnold J. Miller NACHMANIDES ................ ................... 67 Meyer Waxman

M. Judah Metchik

305 Broadway N ew York 7, N . Ÿ. BEekman 3-2220

EDITORIALS

FEATURES AMONG OUR CONTRIBUTORS ....... LETTERS TO THE EDITOR .................. ©KASHRUTH DIRECTORY ............... Excerpts selected and translated by David M. Hausdorf.

6 80 83

RABBI BERNARD WEINBERGER is the spiritual leader of the Young Israel of Brooklyn and the newly appointed associate director of the Mesifta Torah Vodaath, where he has received Semichah. A vice-president of the Rabbinical Alliance of Amer ica, he received his B.A. degree at Brooklyn College and is cur rently studying for his M.A. at New York University. This is his first contribution to J ewish L ife . DR. MEYER WAXMAN’s brilliant elucidation of the philoso phies of leading Jewish sages has won for him wide acclaim. The author of “A History of Jewish Literature,” he is pro fessor emeritus of the Hebrew Theological College of Chicago. SHOSHANA WENGROV, who recently returned to the United States after a two-year stay in Israel, is a graduate of Brooklyn College. She has been engaged in educational work. MYRON KOLATCH is an associate editor of The New Leader and specializes in Middle Eastern affairs. His article, “An Inter national Orphan,” appeared in the Shevat, 5717 issue of Jewish

among our contributors

L ife .

RIYKA MARANI is the pen name of Vienna-born Gerda Spiegler, who now resides in Israel. A graduate of Columbia Univer sity, she has had stories, articles and poems published here and abroad. ARYEH NEWMAN is the assistant editor of the Torah Educa tion Department of the Jewish Agency in Jerusalem. His most recent contribution fo J ewish L ife , “Yom Haatzmauth,” ap peared in our Nisan, 5717 issue. MOSHE DLUZNOWSKY has achieved literary note with his short stories on Jewish life in North Africa. The author of The Wheel of Fortune,” which won the Zvi Kessel Literary Prize, he is a frequent contributor to Anglo-Jewish publications. ARNOLD J. MILLER, a practicing attorney in Worcester, Mass., is a regional vice-president of the National Council of Young Israel and a past president of the Young Israel of Worcester. NATHANIEL ZELIKOW is a member of the executive of the American Zionist Committee for Public Affairs and vice-presi dent of the Sinai Fraternal Order. A practicing attorney, he was a delegate to the ?3rd and 24th World Zionist Congress in Jerusalem. DR. SAMSON R. WEISS is the executive vice-president of the Union of Orthodox Jewish Congregations of America. Noted Jewish educator and thinker, his column on Jewish concepts is a regular feature of Jewish Life.

JEWISH LIFE

V ista: 5 7 1 8 WORLD sitting gingerly astride, the atom bomb offers a paradoxical vista as the year 5718 dawns. Untold potential for either good or evil comes within range of human vision. One fatal spark, Heaven forfend, may lay the whole world waste, or one inspired action may, by Divine grace, release a chain of consequences leading to an era of unprecedented blessing. Seemingly, the path of destiny will be determined by action of the Great Powers among the nations. We Jews, however, cannot be content with this assumption. Men, in the Torah-taught Jewish view, determine history only in the sense that history is the ultimate product of human merit or demerit. In final essence, we hold, human worth, as perceived by the merciful Judge on high, is the determinant of human destiny. At this climactic moment in human history, Jews throughout the world, assembled in penitence during the High Holy Days, will be moved by a profound sense of moral duty. We are but few, a mere handful among the world’s countless millions, we have little or no influence among the councils of the nations, we have little voice in the world’s affairs. Yet who shall measure moral strength? Neither good nor evil are determined by mass numbers alone. Was not our Father Abraham but one solitary individual in all his time? It is not within our power, as Jews, to determine the course of events in this fateful era. But it is within our power to con tribute to the ultimate Decision. We are the bearers of a Divine message. The Tofah is indeed our Jewish mandate. That man date we are enjoined to fulfill within ourselves. In addressing ourselves to its fulfillment, we transmit, few and weak though we be, a force of infinite power, a force transcending all human barriers and of immeasurable weight in the scale of worth. All the many tasks which, as Jews, fall properly upon us must find their scope within the purview of this supreme Jewish task—to be truly Jews. May we, at this crucial hour, not fail ourselves, our fellow-men and our Maker.

Continuing Threat to Shechitah ESPITE intensive effort by proponents of federal Humane Slaughter legislation, none of the various bills for this pur pose was passed during the recently concluded first session of the 85th Congress. This effort had centered particularly on the

October, 1957

Poage Bill, HR 8308. The processes of animal slaughter specified as humane in this bill would have required the stunning or de sensitizing of animals prior to slaughter. While the Poage Bill deemed Shechitah as “humane within the meaning of this act,” many Jewish leaders viewed this provision as dangerously quali fied and ambiguous, particularly in the light of passages in an accompanying committee report which indicated that Shechitah was not to be exempted from the requirements as to preparation for slaughter. The Poage Bill had gone through the final stages of clearance by the House Rules Committee but was not voted on by the House prior to adjournment of the session. The Jewish community was much relieved by the respite. Although Jews are bound to be sympathetic towards any hu manitarian purpose, there was grave apprehension that each of the proposed measures bore an incipient threat to Shechitah and religious rights rather than valid promise of a more humane form of animal slaughter. The respite is sure to be brief. The Poage Bill, or similar meas ures, will undoubtedly be brought forward again immediately Brief the next session of Congress convenes, in January. Pressure in Respite behalf of passage will probably be greater than ever before. Towards this end, a special conference has been called, under the auspices of the National Community Relations Advisory Council, to be held in October. The deliberations of this confer ence will be the subject of deep concern to all Jews. HE Poage Bill was widely publicized as representing an attempt to meet Jewish objections. This tactic recalls expe rience in European and other countries. There, supposed hu manitarians pursued a policy of disarming opposition by securing passage of seemingly inoffensive Humane Slaughter legislation— which paved the way for measures openly prohibiting or restrict ing Shechitah. Experience in Britain is a case in point. There, too, humane slaughter legislation was adopted, with provisions for the exemp tion of Shechitah. Subsequent agitation for elimination of the exemption—spearheaded by a drumfire of Antisemitic propa ganda—resulted in the introduction, in 1954, of a Parliamentary measure to ban Shechitah in a democratic Britain. While that bill was defeated—by only a narrow margin—efforts to secure the legislative banning of Shechitah go forward unremittingly. Apprehensions as to the dangers underlying humane slaughter proposals in this country are sharpened by reports that respon sible elements in the U.S. Department of Agriculture, and quali fied scientists, are altogether skeptical as to their merits. These objective experts are known to doubt the superior humaneness of the methods of slaughter, other than Shechitah, deemed humane

JEWISH LIFE

under the various proposed acts. The question thus arises: if the humane slaughter proposals do not factually serve a humani tarian purpose, what end would they, in reality, serve? P TO this time, Jewish communal agencies have manifested an extraordinary solidarity with respect to the humane slaughter legislation proposed at the past session of Congress. The widest array of representative groups, including non-orthodox and non-religious bodies as well as orthodox organizations, have worked together as one on this issue. Throughout the months in which Congress was in session, representatives of all groups met frequently in a series of meetings in which the problem was dealt with on a day-to-day basis, unity of purpose being maintained at all times. It is earnestly to be hoped that this spirit will remain unshaken in the trials to come. The seriousness of these trials must not be underestimated. With the appeal of their proclaimed humanitarian intent, ques tionable humane slaughter proposals can be made to appear to bear wider public support than is actually the case. Pressure in Unity behalf of such measures will be maintained at high tempo. Their Under proponents may be expected to go to great lengths to achieve Fire their end. It will be urged upon Jewish agencies that a policy of continued opposition will stamp Jewry as opposed to humane slaughter per se. Great efforts on the part of Jewish communal agencies will be required to enlighten the public as to the under lying issues and as to the sacred, undeviating commitment of Judaism to truly humane animal slaughter. The utmost deliberation on the part of community leadership is required to chart the right path through this difficult situation.

Towards O rthodox W orld U nity N RECENT YEARS, leaders of orthodox Jewry in various Iganizing countries have paid increasing attention to possibilities of or a world council of orthodox Jewish communities. Dr. David deSola Pool, Rabbi of New York’s historic Spanish and Portuguese Synagogue, upon returning from a world tour last year conveyed to the Union of Orthodox Jewish Congregations of America the paramount need which he had found for such a structure. Distinguished visitors from abroad, such as Britain’s Chief Rabbi Dr. Israel Brodie and Haham Dr. Solomon Gaon, have voiced their close interest in the theme. A subsequent eminent visitor, Dr. Solomon Schoenfeld, Principal Rabbi of England’s Union of Orthodox Hebrew Congregations, brought additional impetus to study of the subject. Today, traditional circles everywhere are awake to the potential significance of world union. October, 1957

While some tentative plans have been broached, the stage of definitive proposals is not yet at hand. Much further study of objectives, scope, and organizational character is entailed before so historic an undertaking can be properly blueprinted. It is apparent, however, that the theoretical explorations which are going forward will mature rapidly under the pressure of need. Without attempting to predict the program which may be evolved, it is reasonable to anticipate that it will be directed towards strengthening orthodox Judaism, the authentic Jewish religion, as a world force, and towards giving orthodox Jewry a Basic more articulate and a more effective voice in world affairs, both Objectives Jewish and general. The immediacy and basic importance of these objectives are self-evident. The very character of the modem world, distinguished by maximum mobilization of powers, dic tates that without coordination of energies and equipment no group can withstand surrounding forces. An important development which may contribute to the reali zation of the world council is the forthcoming conference of all orthodox Rabbis of Europe, convened by Dr. Brodie. To be held in Amsterdam in November, this conference promises to bear significant consequences. HILE the practical task of forging an organic link between the traditional Jewish communities of the world in itself of fers much difficulty, the problem of arriving at a basic rationale is not less onerous. A major question to be resolved is just what is signified by “orthodox” in this connection. A cardinal principle of Orthodoxy is the premise that there is but one Jewish religion and but one Jewish people and that the two are inherently co extensive with each other. Not for a moment can Orthodoxy One People permit itself to be defined as a sect within Jewry—one sect One Faith among others. Thus it is of the first importance that this project be grounded in a broad vision of the basic role of orthodox Judaism. It must be conceived as exclusive only in the sense that there be incorporated within it those elements within world Jewry that affirm the inseparable unity, under Divine Will, of Torah and Israel, and that actively strive for the application of this belief. It must be inclusive in its ultimate goal—to lead all Jewry to a like affirmation and thus to ultimately bring all Jewry under its banner. In a sense, the task of the world council must be to make the term “orthodox” superfluous. To translate these principles into a viable program of action offers a challenge to the best minds of orthodox Jewry. The dif ficulties are great but great too are the prospective rewards. If our generation has the spirit to face the challenge and the zechiyah to do so with a measure of success, we shall have made an enduring contribution to the history of our people and our faith.

JEWISH LIFE

The Struggle for Torah Law in Israel By ARYEH NEWMAN HE JEWISH way of life has never recognized any contraction in its jurisdiction, has claimed all spheres of human activity as its province. Limita tions on its supremacy have only been limited by the exigencies of circum stances, by tyranny and persecution from without, and rebellion and mis understanding from within. The Torah does not only prescribe laws but lays down the regulations for administer ing them and enforcing obedience to them through courts, a judicature and enforcement officers or police: Judges and officers shalt thou appoint in all thy gates. (Devorim 16:18). When our people was exiled and lost its sovereignty and land, the in ternal conscience of the Jew became the substitute for external enforce ment. We retained our shophetim (judges) but lost our shoterim (offi cers). But the shoter was Jewish public opinion inside a closely knit commu nity, tenaciously holding on to every vestige of its distinctive way of life. In this, it was helped by the autonomy granted it in the religious sphere, dur ing an age when religion was almost co-extensive with life, in most civili zations under which Jews lived. Jew ish communities in the Diaspora con tinued to be regulated by their own laws in the case of marriage, divorce, and inheritance, indeed, in all rela tions between members of their own community. The alternative before the individual Jew was to be ruled by them or leave his people altogether.

SHALL not dwell here on the pro gressive whittling down of the hold of the Jewish way of life on its ad-

October, 1957

herents in the late 18th and 19th centuries to our own day, as a result of the ^process termed the “emancipa tion” and the secularizing of life as a whole. Suffice it to say, that the con tinuance of Torah jurisdiction over Jewish family life, in all its aspects, was the surest guarantee of Jewish endurance, right down to the present day, whilst the opportunity given to Jews to apply to non-Jewish courts for redress speeded up disintegration, as pointed out by our Sages in an cient times when they saw the Jewish people confronted by similar tempta tions. Their denunciation of this ap plication to heathen and non-Jewish law took the form of a comment on the passage introducing the Jewish legal system in the Bible. On the verse These are the judgments which you shall place before them (Shemoth 21) Rashi cites: Before them and not before nonJews. Even if you are aware that in one particular case their law conforms to Jewish law do not ap ply to their institutions. For he who brings a Jewish lawsuit before nonJews profanes the names of G-d and honors the name of the idols, attach ing importance to them and bearing witness thereby to the superiority of their institutions.

In Palestine, when under Turkish rule, the Jewish community enjoyed complete autonomy as a separate re ligious community with its own rab binic courts, in common with other minorities. This state of affairs was inherited by the British Mandatory au thorities who continued this recogni tion, promulgated by Orders-in-Coun11

oil in 1922 and 1926 which acknowl edge the exclusive right of rabbinic courts to deal with marriage, divorce and other personal matters, as far as members of the Jewish community were concerned. It was assumed that every professing Jew came automati cally under this jurisdiction. But this interpretation was challenged by a British judge in 1940, who maintained that the Orders-in-Council applied only to Jews formally registered in the official roll of the Jewish commu nity, kept up-to-date by the Jewish national authorities, then known as the Knesseth Yisroel. In those days few Jews were left out of this register. When the State was proclaimed, the register became obsolete and further more was not kept up-to-date. The immigrants who arrived in the mass influx were not included. A legal vac

uum was created, especially as rab binic jurisdiotion applied only to Pal estinian citizenship, which also ceased to exist, as far as the newcomers were concerned. As we know, the ruling powers in the new Israel were not all enthusiastic adherents of the Torah. The majority indeed were not, and would have liked to find some way of reducing the sway of religious law. UE, HOWEVER, to the efforts of the religious parties, under the guidance and advice of religious jurists, and in consultation with the Chief Rabbinate, systematic steps were taken to ensure that Jewish family life and the real character and mes sage of Jewish history were preserved through the application of Torah law in this essential sphere. As a temporary measure, the activi ties of the rabbinic courts were vali dated for limited periods of one year and renewed until the legislation was prepared and passed. In 1953 the Law of Rabbinic Jurisdiotion in matters of divorce and marriage was passed. In the meantime, a citizenship law had been promulgated laying down that every professing Jew was entitled to Israel citizenship. The first clause of the Rabbinic jurisdiction law lays down that: “Rabbinic courts have ex clusive jurisdiction in matters of mar riage and divorce of Jews in Israel, citizens or residents of the state.” This is carefully worded to limit jurisdic tion to Jews in Israel, and to stress the exclusive prerogative of rabbinic authority in these matters. Only in the next clause is it stated that “the mar riage and divorce of Jews in Israel shall be executed in accordance with Din Torah." In case some would try to assert that there were other people, more progressive, equally competent to interpret Din Torah, the first and

JEWISH LIFE

determining clause stipulates who is competent to administer it—the Beth Din. The law introduces some innova tions in Jewish religious life. Recalci trant husbands who refuse divorce or chalitzah can be threatened with im prisonment by the secular arm, on ap plication by the rabbinic courts, until they obey the court order. Note that the state is not in any way given any competence or control or influence over Torah law. The measure lays down merely a matter of procedure, acknowledging the supremacy of To rah in certain spheres. The Knesseth is not empowered to discuss, amend or adjust Torah law; it can either ac cept its dictates or reject them. In this law it accepted the dictates of Torah law in two spheres: marriage and di vorce, and alimony and maintenance arising therefrom. HE ONLY gap still remaining was the composition of the body giventhe exclusive power of administering the Torah—the rabbinic court and judge or dayan, and the appointment and regulation thereof. This was reme died by the Dayanim law in 1954. Here again secular forces tried to achieve some influence in the compo sition of rabbinic courts as a first step to reforming or destroying the suprem acy of the Torah. The State wished, perhaps with some justification from its point of view, that if rabbinic jur^ isdiction was to become part and par cel of its machinery, it should have some say in its management. The fact that the majority of people in govern mental circles were not respecters of Torah law made it impossible to let them have the decisive say. The gap was bridged by leaving the question of ordaining a dayan completely to the Chief Rabbinate. Only its mem-

October, 1957

bers could decide who was authorized to be a dayan. The Appointments Board, however, was composed of all sections with ten members—the two Chief Rabbis as presidents of the Su preme Court, two dayanim, one cabi net minister—the Minister of Reli gious Affairs—two members of the Knesseth and two lawyers elected by the Israel Law Council. The President formally appointed the dayan in ac cordance with the Board’s recommen dation. The other bone of contention was the oath of loyalty taken by all state appointees. Judaism does not approve of oaths. It was therefore provided that dayanim shall merely make a dec laration of loyalty to the state of Israel, in the presence of the President and the Chief Rabbis, “to judge the people justly, not to pervert justice nor to respect persons.” They were not required to declare their loyalty to the state and its laws as were Minis ters and the secular judges. This omis sion aroused controversy. But, it was explained that, like the members of the Knesseth, the dayanim were not obliged more than any other citizen to keep the law. Knesseth members also omitted this clause. The dayan was to administer Torah law and no other. The State merely set limits to which it is prepared to carry out the decisions of Torah law. If for instance the dayan rules a di vorce in accordance with Torah law, the state automatically executes and recognizes it. The dayan may rule in other fields but the State will not exe cute it. NE OF the major rational con siderations adduced in favor of Rabbinic Law has been its power to preserve the unity of the Jewish peo ple, in all parts of the world, and

accentuate the common factors weld ing together the different Jewish tribes coming together in Israel. Significantly enough, since the promulgation of these laws validating Rabbinic juris diction, the activities of the rabbinic courts have resulted in a general qui etening down of all agitation. Far from causing an outcry among the socalled secularists and leftists of Israel, the laws have deprived these elements of pretexts for their atrocity stories. The Jewish woman in Israel finds the redress in rabbinic courts that she did not have prior to this legialation. With the rest of the Israeli public, the secularists realize more than ever that shakdu chachomim al takonath bnoth yisroel — “the Sages zealously pro tected the welfare of the daughters of Israel.” If anything, it is the husband who finds himself securely bound to carry out all his obligations to his wife and family. Women legal ad visors may also appear in rabbinic courts to help women, and are con sulted by the dayanim. It is only in rabbinic courts that the parties enjoy a thoroughly human

approach, in which every attempt is made to understand the problems in volved, rather than impersonally and automatically apply the statute book. Three principles of Jewish justice op erate: truth, justice, and peace. In this connection we may be reminded of the Scriptural comment on Torah law: Observe therefore and do them; for this is your wisdom and your un derstanding in the sight of the peoples, that, when they hear all these statutes, shall say: ‘surely this great nation is a wise and understanding p e o p l e (Deu teronomy 4:6) h e p e r f e c t i o n i s t s will sigh for the day when Torah law reigns supreme in every field as the law of the land, but that can only be when the people are as full of knowledge as the waters cover the sea. In the meanwhile, the opportunity has been given, in an all-important sphere, for Torah law to function, unimpeded, in a sovereign manner—-a unique achieve ment in this age of secularism and as similation and with few parallels in the long history of our people.

'BE A JEW!' Even o n e's life m ay d e p e n d on a d h e rin g to o n e's p rin ciples. W e a re told (Talm ud Y erusham i, Sheviith 4, 2) of A b b a b a r Z ebina (or Z em ina), P a le stin ia n A m ora of the fourth century, w ho w a s a tailor em ployed by a Rom an heath en . His m aster, in order to test his faith, th re a te n e d to kill him u n less he v iolated the D ietary Laws. W hen A b b a stead fastly refused, the h e a th e n —ad m irin g his faith a n d co u rag e—exclaim ed: "H ad you e a te n , I w ould h av e killed you. B ecause if you a re a Jew, be a Jew; if a h ea th e n , be a h eath e n !"

JEWISH LIFE

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October, 1957

H u s h h itft!h T h o u g h t, W ord and A ctio n By SAMSON R. WEISS “On Rosh Hashonah, all the in habitants of the world pass before Him like a flock of sheep, as it is written: “Who forms the hearts of them all, Who under stands all their doings” (Psalms 3 3 :1 5 ) .

(Mishnah Rosh Hashonah 1, 2) AN relates himself to the mul M titude of experiences which in their totality constitute his conscious life, by Machashovah—thought, by Dibbur—word, and by Maaseh—ac tion. Out of the strands of Mach ashovah, Dibbur, and Maaesh is woven the fabric of his existence. Intellect, language, and the planned deed ele vate man above the animal. They are the divinely given faculties by which man reacts to the phenomena of real ity. His other endowments of percep tion, the five senses, are but the portals through which the observables of the universe enter his realm, providing the raw material for the process of living. Machashovah—the thought, Dib bur—the word, and Maaseh—the ac tion, are not detached from each other. A truth which man recognizes, an emotion which deeply stirs him, will burst forth in pronouncement. Not only is the word the vehicle of com munication, transferring man’s thought to his fellow, it is also the final sta tion of the very process of thinking. Unless the idea finds form in the word, it will not be conclusive and satisfying 16

even to the thinker himself in his creative loneliness. While the word overcomes and bridges the gap be tween man and man, it also enables man to confront himself in self-ar ticulation and self-clarification. The thought needs the birthstool of the word. Without the word, the thought remains stillborn. Correspondingly, the word does not fully articulate man unless it evolves in action. Rare indeed is the instance when man would feel fully expressed by language alone. Vast acres of his spiritual territory would remain fal low, were verbal articulation to con stitute the sum-total of his expression. Man culminates, and finds his high est creativeness, in the deed. Not only to think, not only to speak, but also to do what is good and right and noble —this is his constant urge, the very beat of his heart. This is why Torah directs its com mands almost entirely to human action, which alone envelopes man in a totality of experience unequaled by any other expression-form of hu man existence. Not even the study of the Torah itself, the greatest of all Mitzvoth, engaging thought and word, is sufficient in itself. As our Sages teach us, it is the greatest of all Mitz voth precisely because it evokes the good deed above any other exercise of human intellect and language. HREE Yomim Tovim signify the month of Tishri: Rosh Hashonah, Yom Kippur, and Sukkoth. On Rosh

JEWISH LIFE

Hashonah, our task is to recognize the dominion of the Creator over us and all other creatures, and to conceive of ourselves as put into this existence not only by the accident of some blind or cruel fate, but by divine wisdom, purpose and design. To recognize and to accept Him as King is the motto of our prayers on this holy day, and the Shofor sound is the pronounce ment of His sovereignty. To escape from the shallow and profane usage of lives and things, to avoid hence forth our robbing them of their di vinely set purpose and meaning, this is the supreme conclusion of a proc ess of thought which acknowledges G-d’s presence and mastery. Rosh Hashonah is the Yom Tov of Machashovah. The specific Mitzvah of Yom Kippur, the Day of Atonement, is Teshuvah— repentance. Were man irrevoc ably tied to his past, he would have lost his self-determination. The first error would condemn and enslave him forever. His free choice would be limited to the first conscious moment of responsibility, and out of this mo ment would come eternal salvation or, forfend, eternal failure. The splendor of human existence is based on the fact that as long as man breathes, as long as there is life in him, he is mas ter of his inner destiny. He can say “no” to his past and start anew, unencumbered by his past errors and transgressions. He must rectify them if they affected others, as proof of the sincerity of his repentance. Yet, its basis is the ever-present freedom of decision which overcomes even the past. “And until the moment of his death He awaits for him and if he re turns He instantly accepts him.” This return to G-d is expressed by the “Vidui,” the pronouncement of confes sion. The Vidui is conditioned on true October, 1957

remorse and on the earnest, unquali fied decision to refrain from sin in the future. Otherwise, the very con fession itself constitutes a grave trans gression, become “Vidui Peh,” lip service, the defilement of the precious grace of G-d’s willingness to instant ly accept us. The true remorse and the true acceptance upon oneself of a life of restraint from evil and of doing good, find their sublime expres sion in the recital of the Vidui. We sinned and we admit it. We failed and we confess it. We want forgiveness and we ask for it. Yom Kippur is the Yom Tov of Dibbur. Having accepted anew the “Malchuth Shomayim,” the sovereignty of the Almighty, having cleansed our selves from the shame of our past, we become worthy of rejoicing be fore our Lord. There is joy in leaving our permanent abodes to erect, and to dwell in, the fragile and temporary hut which signifies the divine protec tion which is Israel’s in all its wan derings. There is joy in taking the festive twigs and the Ethrog and in waving them in praise and thanksgiv ing before the Lord towards all di rections of this physical world, so miraculously and mysteriously sur rounded and filled by His omnipre sence. There is joy in the performance of these precepts in which our body participates and by which “all our limbs speak who is like Thee.” On Sukkoth, we reap the fruit, the har vest of the seeds of Rosh Hashonah’s word and Yom Kippur’s thought. Sukkoth is the Yom Yov of Maaseh. N the month of Tishri the three strands of the fabric of our exist ence, Machashovah, Dibbur, and Ma aseh, are elevated and purified. In the month in which the Almighty created the world, man too can be reborn anew.

Red Threat in Syria By MYRON KOLATCH HE RECENT emergence of proSoviet forces at the head of Syria’s ruling Army marks the third time in six months that the volcanic Middle East has been stirred to a crisis with out Israel being involved. In April, nationalist-Communist ele ments in Jordan, sparked by EgyptianSyrian propaganda, arms and money, attempted to overrun the little king dom from which the last British troops had just departed. For a brief period, the rebels seemed on the verge of suc cess. But King Hussein, strengthened at least temporarily by a $3 0-million United States transfusion, managed to quell the uprising. More recently Arab nationalist men tors precipitated a conflict of rare medieval quality when they got the Imam (religious leader) of Oman to turn against the authority of the Sul tan of Muscat and Oman. Here the British, combining the talents of dec ades long past with such modem weapons as the printing press and jets, obligingly agreed to help the Sultan restore his power. The Arabs sought to convert this into a fullblown attack on the West by bringing the matter before the United Nations Security Council, but the Council re fused to hear the debate. Signal for the, latest difficulty was the charge that three U. S. Embassy members in Damascus — Lieutenant Colonel Robert W. Malloy, military attache; Howard E. Stone, attache and assistant political officer, and Vice Consul Francis J. Jetton—had plotted to overthrow the Government of Pres ident Shukri al-Kuwatly and Premier

Sabri el-Assali. Confronted with this cynical accusation, Washington de clared Syrian Ambassador Farid Zeineddine (who had made a habit of slandering American Jewry) persona non grata. It had not employed this stringent diplomatic tactic since oust ing the Austro-Hungarian Ambassa dor in 1915. Washington also expelled Yassin Zakaria, second secretary of the Syrian Embassy, and stated that U. S. Ambassador James S. Moose Jr. would not return to Damascus from his home leave. Suddenly, too, State Department Middle East expert Loy W. Hender son was dispatched to Istambul, where Hussein, Iraq’s King Faisal and Tur kish Premier Adnan Menderes were conferring. He also stopped in Beirut for talks with Lebanon’s officials, and with top U. S. diplomats stationed in Amman, Baghdad and Beirut who were on hand to meet him. Two weeks later, Henderson re turned home to warn that Communist penetration of Syria could “have seri ous effects on the whole free world.” This resulted in President Eisenhower calling upon “the people of Syria to act to allay” the free world’s anxiety, and the decision to dramatize U. S. concern by airlifting deliveries of arms commitments to friendly Arab states. LMOST immediately, it was appar ent that the “plot” was designed A to provide a ready reason for the re moval of relatively moderate General Tewfik Nizamuddin as Army Chief of Staff and his replacement by Afif Bizri. The latter, rapidly upped from JEWISH LIFE

ever being affiliated with any party, but still maintained: “If you explain a Communist as any man who loves his country, then I am a Communist .¡g General Bizri also implied that wid er purges might result from the un covering of a plan to assassinate him, the powerful left-wing Army Intelli gence chief Lieutenant Colonel Abdul Hamid Serraj, and new Deputy Chief of Staff Brigadier Amin Nufouri, who conveniently jumped from the con servatives to the extremists. The as sassination was to be carried out Bizri said, by “gangsters made in America.” HE radical turn of events that re sulted in the new crisis is not wholly surprising. Syria, after all, is the only country in the Middle East where the Communist Party exists legally. Its press, radio, and official pronounce ments have been more severely antiWestern than those of any other Arab state, including Egypt. In March, moreover, 120 Army officers success fully defied the President’s efforts to have them shifted to less sensitive posts by threatening to overrun Da mascus, and el-Azm refused to coun tersign the order. Even before then, Mideast observers were cautioning as to the fact that, U.S. hopes notwithstanding, the politically unreliable al-Kuwatly and el-Assali had little power. The strings were be ing manipulated by a lefLnationalist triumvirate consisting of Intelligence chief Serraj, Ba’ath (Socialist Resur rectionist) party leader Akram Haurani, and Communist boss Khalid Bakdash. The only questions were when and on what pretext they would take over. Now that these questions have been answered, the West must at least come to grips with certain serious dangers. True, lack of a land link with Syria

Col. A bdul H am id Serra)

Lieutenant Colonel to Major General by Presidential decree, further em ployed it as an excuse for wholesale removal of conservative officers in favor of pro-Soviet men. And acting Syrian Defense Minister Khaled elAzm returned from Moscow laden with Russian economic and technical aid promises as these developments were taking place. General Bizri, incidentally, is re portedly a native of Lebanon. Leba nese sources insist he is a card-carry ing Communist, although no proof is available. Once in power, he claimed that “gangsters made in America” had planned to assassinate the powerful left-wing Army Intelligence chief Lieu tenant Colonel Abdul Hamid Serraj, new Deputy Chief of Staff Brigadier Amin Nufouri — who conveniently jumped from the conservatives to the extremists—and himself. After sev eral weeks of hedging, Bizri denied October, 1957

may make it difficult for Russia to turn it into a full satellite, despite the fact that Albania likewise is cuf off from the Soviet Empire. Officials in Damascus also insist that the coun try will rigidly maintain its “positive neutrality” position; they simply feel that Moscow’s policies can best serve their interests. But in the light of the pro-Soviet group’s ascendancy, reports that “progressives” are being moved into civilian positions, and Minister of National Economy Khalil Kallas’s call for “limitation of economic free dom” along lines followed in “ad vanced European countries,” it is vital to recognize that: • John Foster Dulles’s “Northern Tier” defense system, joining Iraq, Iran, Turkey, Pakistan and Britain in the Baghdad Pact, has been finessed with an ease that makes the Maginot Line look good. At the very back of this Northern Tier, Moscow may now secure air and naval bases, thus en tering the Eastern Mediterranean in force. • Syria controls one-third of the oil coming from the Middle East, The Trans-Arabian Pipeline (Tapline), owned by U.S. interests, runs through the country, and so does the double line of the Iraq Petroleum Company, owned jointly by British, Dutch, French and U.S. interests. Disrupt ing the latter’s flow can be a hard eco nomic blow for Iraq, as it learned during the Suez war ten months ago, when Syria sabotaged the lines. • Turkey, the only North Atlantic Treaty Organization country border ing on the Soviet Union, at odds with Greece and feeling somewhat estrang ed from the other NATO members over Cyprus, is open to attacks on two fronts because it has a 400-mile boundary with Syria. • Finally, with a firm operating 20

base, Moscow could easily keep the Middle East in a constant state of turmoil. Only a little outside fanning is needed to rekindle the flames,, that almost consumed Jordan so recently. In Iraq, King Faisal and the current political leaders have been going along with the West, but there, too, discon tent is latent and such groups as the National Congress party are eagerly looking for the support they need to bring it to the surface. Even Le banon, probably the most advanced and democratic Arab League coun try, has been the scene of Syriansparked rioting that could easily be intensified. Nor can one rule out the chance of a Moscow-backed war against Israel. General Bizri, it is worth remembering, is an Arab-Israeli war hero. can be done? The President has just reaffirmW HAT

G e n e ra l Afif Bizri JEWISH LIFE

ed his well-known stand on the Mid dle East, but has himself noted that the situation does not “justify any kind of action at all under the Mid east Doctrine.” This specifically lim its U.S. intervention to “overt armed aggression” by a Communist-controlled state. And direct U.S. counter measures would be cited as proof that America seeks to take up where the British and French left off. Twice in the past, Turkey has hinted at going into Syria if that country came under Kremlin domination. The Turks actually massed several di visions on their southern border when it appeared that Russian “volunteers” might enter the Mideast through Syria, and again last April, when Syria’s Army seemed ready to support the anti-Western upheaval in Jordan. A Turkish move now, however, would undoubtedly be condemned by the UN. Iraq would be similarly censured if it intervened. Moreover, Iraq is the only Arab nation that has not signed an armistice agreement with the Jew ish state, and its troops would not be welcomed next door. A quarantine of Syria by its neigh bors is not likely to prove very effec tive, either. To begin with, this would require the cooperation of Egyptian

dictator Gama! Abdel Nasser, who can hardly be counted on for unwav ering support. At the moment, he surely does not seem inclined to do a complete somersault. In any event, the vague kind of “freeze” being discuss ed would not prevent the launching of subversive activities from Syria. All that remains, therefore, is to convince Syria’s concerned neighbors that they must seize the initiative. There are groups in Damascus that would, if properly encouraged, be happy to work toward dislodging the new command. This is admittedly a delicate, difficult job, but not impossi ble. Perhaps inquiry about such op portunities was one of Loy Hender son’s tasks. NE THING is certain: mere ob O scure references to old policies and dramatic gestures will not suffice. Already Syrian officials are trying hard, because of the furor the coup has created in their own orbit, to dispel the notion that they have gone into the Soviet camp. If they succeed, they will gain the time they need to con solidate their strength—to build up the political and military forces re quired by Moscow’s carefully-drawn plan for keeping the Middle East in continuous ferment.

PRESIDENT ADAMS' APPRECIATION In his la te r y e a rs, John A dam s, second P resident of the U nited S tates, d evoted co n sid erab le tim e a n d thought to the history of religions. His extensive correspondence w ith Thom as Jefferson re v e a ls a n intim ate k n ow ledge of Jew ish history a n d a n ap p re c ia tio n of Jew ish contributions to the civilized w orld. In one in stan ce, he states: “I will insist th at the H ebrew s h a v e done m ore to civilize m en th an a n y other natio n . If I w ere a n atheist, a n d b eliev ed in blind etern al fate, I should still b eliev e th at fate h a d o rd ain ed the Jew s to be the most esse n tia l instrum ent for civilizing natio n s." October, 1957

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JEWISH LIFE

The Concern of an Artist By SHOSHANA R. WENGROV

IS an exciting thing to watch an meaningful. The left droops in utter InewTartist grow. Early paintings gain despair, while the right lifts upward meaning when compared with later ones. It is even more exciting when the themes of the artist strike so close to home as those of Saul Raskin. A recent exhibition, held at the newly opened Hebraica Galleries, offered us an unmatched opportunity to view the work of Mr. Raskin through this perspective of time. Lo cated at 5 West 16th Street, in New York City, the show opened in March and continued through July. Most of us are well acquainted with Saul Raskin as the illustrator of the Pesach Hagadah, Pirkey Ovoth, and Psalms; but few of us know him as an artist with a style and theories of his own. I was quite fortunate to find the gallery comparatively free of visitors one Sunday afternoon, and so was able to learn much. The artist greeted me personally at the door, and graciously conducted me about. He is a man in his late seven ties with crisp, white curly hair fram ing an alert face. Twinkling eyes peer through gold-rimmed glasses and his whole bearing speaks of a wisdom gained by living a full, creative life. The gallery itself was small in size, but intense in atmosphere. The first and most striking figure to greet my eyes was that of Jeremiah, lamenting the fall of Jerusalem. Painted against a flaming red background of destruc tion, he bends deep in sorrow. The hands are particularly expressive and October, 1957

in supplication. It is his latest canvas.

LOSE BY is a painting of a street. But it is not an ordinary street. Two rows of quaintly crooked houses face each other, with barely enough room to let a group of Chassidim stroll leisurely on their way. It is Tz’fath, Safed, home of the 16th cen tury mystic Rabbi Isaac Luria, the “Ari Hakodosh,” and of his particular school of Kabbalah. The subdued col oring of greens, blues and browns speak of twilight time, a time for quiet musing and conversation, of tell ing wonder tales about the Ari Ha kodosh. Mr. Raskin looks fondly at the painting. You know then, that it is one of his favorites. The Kabbalah has occupied his mind and brush for the last seven years, and he recently illustrated a book on the subject. Closely related jn mood and sub ject matter is the painting of a mystic and his vision. It depicts a disciple of Abraham Abulafia, preparing to unite with the En Sof. This particular school of Kabbalah combines a mixture of emotionalism and rationalism to reach the desired goal—namely a way to G-d, who is referred to as the En Sof. Certain rites were prescribed; purifi cation of body and soul, meditation, and concentration on the Hebrew Al phabet. In his book on the Kabbalah, Mr. Raskin elucidates further the mys tic’s preparations:

“Sing a few Psalms so you may enter into the mood with joy. Then take paper and write letters until your heart gets warm. Watch their movements and see how you are be ing moved by them. And when you are all deep, high and centered upon that, try to see if they do not com bine in the Sacred Name.” Looking closely at the painting, we see the Hebrew letters rise and group themselves to form a Tree of Life. The three letters Shin, Daleth and Yod hold together in one of the Divine Names; other letters combine to form Onochi. Four spheres reach towards the En Sof. They are Assiah, Yetzirah, B’riah, Atziluth. In reverse order it is the process of creation. Beginning with Atziluth, the terms mean inspiration, theorizing, experimentation and reali zation. These spheres are painted in tints of pastel coloring creating a light, radiating effect. To the left appears Elijah, the Prophet, as the climax of the mystic’s experience. Finely drawn in detailed lines, the picture leaves a deep impression on the viewer. T IS significant that Raskin chose his Mystic from the Abulafia School of Kabbalah; his ideas on art are so closely related to its teachings. For example, Abraham Abulafia’s preoc cupation with the Hebrew letters par allels Raskin’s use of them in his illus trations. By their unique shape and position on the page, the letters func tion as a vital part of his drawings. They become alive, breathing a dy namism all their own. He uses too, the concept of the four spheres (Atziluth, B’riah, Yetzirah and Assiah) to ex pound his theories on Jewish Art. More will be said on this matter later on. Relieving the somber seriousness of these works is the painting of a-Kib butz chadar ochel (dining room). It is

"Behold, how good a n d how p le a s a n t it is for b reth ren to dw ell to g eth er in unity."

after the noon-day meal, and streams of sunshine pour through the windows. The mood is jovial, and the robust figures of the Chalutzim are drawn with a sure and knowing hand. Again, a certain aliveness dominates the pic ture through Raskin’s facile use of line drawing. The figures— each one per forming a different task— move as in a dance position. This quality of move ment permeates most of his work, and is his great charm. As his studio is adjacent to the gal lery, I asked Mr. Raskin’s permission to venture in, and he graciously con sented. Here indeed was a different world, the world of the shtetl, in the Europe of forty years ago. A painting of his beloved grandfather gazed be nignly down at me. Hatted and beard ed, he seemed the prototype of ortho dox Jewry in Russia, where he had lived. The artist reminisced about him. “He was the greatest influence in my JEWISH LIFE

life.” Most of the other canvases in the room, painted many years ago, de picted village life and genre. A Village Wedding is among the outstanding ones. Y COMPARING the paintings in the studio and in the gallery, one B obtains a fairly good idea of the growth of Saul Raskin as an artist. He has moved from the particular (Shtetl

types, village activities) to the uni versal (Biblical themes, Israel, the Prophetic ideals, Kabbalistic teach ings). The style and models also have changed from realistic types to more abstract and imaginative representa tions. In Village Wedding, one can easily see the various village charac ters taking part in the celebration; the Rabbis and elders, the artists, musi cians, writers, laborers (water carriers,

"The U nw illing" October, 1957

"The H ora"

house painters, peddlers) women and children, and the Machatonim. Live models are also used in “Kibbutz Din ing R o o m ” Later paintings however, such as Jeremiah, and the Mystic and his Vision y draw their sources from the imaginative and speculative facul ties. Still another development is dis cernible. In Raskin’s maturing years, the linear aspect of his paintings be come more dominant. Claiming that lines are intellectual and colors emo tional, he admits being influenced by Spinoza’s theories on the “Intellectual Love of G-d.” The canvases Tz’fath and the Mystic depend mostly on line for their mood of expression. Motivating all his paintings, how ever, is a common note— a warm com passion, a deep love, for the Jewish 26

people. You can see it in the many portraits of European and Israeli Jews, in the genre paintings of Russian Jew ish life and in the collected paintings of his most recent book, Aron Hakodesh. This compassion helps us to under stand his main goal in life—the crea tion of a Jewish Art. What does he mean by this? Certain nations have produced art forms that are indigenous to their environment and their people and values. For example, Japanese paintings can be easily identified by their flat surfaces and delicate line drawings; Mexican art is bold and colorful. Raskin would like to see the evolvement of an art that uses Jewish themes for subject matter and is guided by the spirit of Jewish ideals. JEWISH LIFE

This is a difficult thing to achieve when the nation is dispersed and un der the influence of foreign ideas. Raskin therefore hopes that in Israel, Jewish artists, immersed in the setting and traditions of their ancestors, will create a uniquely Jewish Art. Such a style has developed in the other art forms, such as the drama (Leah Gold berg, Yigal Mossinsohn) in music (Marc Lavrl, Mattityahu Ehelem), lit erature (Moshe Shamir, Hazaz, Zal man). Painting, however, has lagged behind. Using the terminology of the Kabbalah, Saul Raskin uses the four spheres bridging man with the En Sof. “We have experienced the first emana tion—Atziluth. In other words, a defi nite need has been felt for the crea tion of a Jewish style in art. We also have certain theories as to its possible form. This might be termed the second stage or B’riah. We are now in the midst of the third step— Yetzirah; ex perimenting with these possible theo ries and forms.” The fourth stage, A ssiah, will be accomplished when the world will recognize an art that is specifically Jewish. ETTING back to the possible forms this style will take, Raskin further elucidates the problem in his book, Aron Hakodesh.

“We are cast between two orien tations, East and West. The whole East, beginning with Egypt and in

cluding Persia, India, and China, have their art in two-space dimen sions, that is, in outlines and flat coloring. It is a story-telling art, a language with images instead of words. Counterposed to that, is the art of the West, shaped in threespace dimensions, used as a carrier of esthetic as well as intellectual values.” Mr. Raskin thinks that the linear technique (two dimensional) is best suited toward the development of a Jewish style, in that it accentuates the drawing more than the painting. Color will be used, not for its own sake but for the sake of the lines, to enhance the painting, making it more eloquent. “It will be a story-telling genre, ideas and ideals containing art; not art for art’s sake, but art for life’s sake.” “It is not inconceivable that we will create a new orientation, perhaps in two-and-a-half dimensions, as in Mex ico.” Those acquainted with Mexican painting know that the surface is flat, yet bold, almost breaking through the canvas, in its effect. Raskin has used this two-and-a-half dimension tech nique in his Jeremiah and Tz’fath. Style, though, is not enough. The artist feels that the Jew must turn his face, mind and heart to his people. Then, “the art energy and creativeness will lead him to a distinctly Jewish art, a source of happiness to his own people and a contribution to the History of Art for all peoples.”

FIRST JEWISH ALABAMAN The first Jew ish settler of A la b a m a w a s A bram Mordecai, w ho cam e th ere from P e n n sy lv an ia in 1785. He e s ta b lish e d a tra d in g post, carry in g on extensive tra d e w ith the C reek In d ian s w ho he b eliev ed w ere d e sc e n d a n ts of the Ten Lost Tribes of Israel.

October, 1957

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JEWISH LIFE

“To Dwell in the Sukkah” By BERNARD WEINBERGER HE PERENNIAL struggle be when I brought them out of the Land tween spiritual happiness and ma of Egypt (Vayikra 23:42-43). Thus, terial pleasure to dominate the goals the booths we construct serve to re and aspirations of man has, in modern call the frail and transitory shelters civilization, long been weighed in fa of the Israelites during their sojourn vor of pleasure. To provide more com in the Wilderness. In our commemo forts, which allegedly will augment ration of this event we bear testimony the pleasurable life, is the essential to our abiding faith in G-d’s Provi drive of our society. The common de dence and attest to our recognition of nominator in all attempts to define our our dependence on G-d. Maimonides age is that ours is the “age of com explains it thus: “Man ought to re fort . The acquisition of convenience member his evil days in his days of is of unrivaled paramountcy in our prosperity. He will thereby be induced hierarchy of values. to thank G-d repeatedly to lead a Because of its fundamental commit modest and humble life. On Sukkoth, ment to the principle that Torah em therefore, we leave our houses in order braces the totality of life, and pro to dwell in booths. We shall thereby hibits any dichotomy or divorce of the remember that this has once been our secular from the religious, Judaism condition.” must inevitably be confronted with But Sukkoth has another theme In “religious” , problems resulting from Shemoth 23:16, Scripture lists it this craving for convenience. amongst the three Annual Pilgrim Even where there is general unanim Festivals, and calls it “Chag Hoasif”, ity on the current applicability and the Feast of Ingathering. Sukkoth was validity of certain observances, they thus an agricultural festival too, a are apt to be discarded by many harvest festival, when at the end' of merely because of their apparent im the agricultural year the farmer would position on the pleasure pattern of our celebrate the ingathering of the fruits. lives. Because of this Scriptural emphasis on A striking illustration of this char Sukkoth as a Harvest Festival, some acteristic trend is the neglect of the have erroneously misconstrued its Mitzvah of dwelling in the Sukkah. meaning to apply only to an agricul tural society. It was to the farmer, UKKOTH, the Feast of Tabernac they maintain, who might presumptu les, commemorates the protection ously have ascribed to himself and his that G-d bestowed upon the Israelites own labors the abundance of his crop, during their forty years of wandering that the message of Sukkoth addressed in the wilderness on their way to the itself, calling him to put his trust in Promised Land: Ye shall dwell in G-d and submit himself to Divine pro booths seven days . . . that your gen tection. He was to learn that G-d, and erations may know that I made the not he, was responsible for his bounty Children of Israel to dwell in booths, and to Him he must offer his thanks-

October, 1957

giving. Emasculating it of its true im port, they have linked Sukkoth with the harvest festivals of other faiths, thus depriving it of its historic authen ticity and significance. HE VERDICT of Scripture is clear and unequivocal. “Ye shall dwell in booths seven days . . . that your generations may know that I made the Children of Israel dwell in booths.” To American Jews, Sukkoth speaks with added poignancy, for we are most vulnerable to the delusion “my power and the power of my hand hath gotten me this wealth.” Rabbi Samson Raphael Hirsch, the great Nineteenth Century leader of German Jewry, grasped the profundity

of the Jewish Festivals when he said, “the catechism of the Jew is his Cal endar”. He understood that the es sence of Jewish life cannot be trans mitted either in writing or in elo quent oral discourse, it must be ex perienced in the actual observance of the Holidays. If the Jew is to demon strate his complete trust in and sub mission before G-d, it will not be achieved by speculation and contem plation, nor even by verbal commit ment, but rather by actual observance of the Mitzvoth. It is the act that is decisive in Jewish life. All the sermons in the world, and all our fervent dec larations of subservience to G-d, can not supplant or replace the actual “sitting in the Sukkah.”

Too Burdensom e? j e w s , you might iay, understand this. They go to great pains to conduct an elaborate and impressive Pesach Seder. They insist that the entire family go to school to hear the blowing of the Shofor. They take pains to select the most perfect Ethrog, the most beautiful Lulov, that they can afford. Indeed, they do. But, do they take the trouble of erecting Sukkahs? Are they prepared to give up the security and comfort of the home to establish residence in a booth? For thousands of religious families —in small communities, as well as in large cities—the answer has ever been in the affirmative. And today, after years of decline, encouraging evidence of the reality of religious resurgence is to be seen in the fact that many more Jewish families which had long abandoned, or had never before ful filled, this Mitzvah, have joined the ranks of its observers. The reason for what must undoubtedly still be a negative answer in the case of far too rthodox

many others is that in this Mitzvah there are too many burdens attached. We ought not to be unaware of these hardships. In urban areas, there is often the inavailability of space or the refusal of the landlord to permit the erection of a Sukkah. And where such Sukkahs can be built, we can rarely accommodate the entire family. In suburban areas and small commu nities there are the Gentile neighbors to contend with or the damage to the garden that we must worry about. And what of the intervening Choi Hamoed when we are at work? Where is one to eat his lunch or supper? That there is a desire both to avoid these problems and yet to observe the Mitzvah is evidenced by the increased travel during Sukkoth to resort areas where hotels provide Sukkahs for the guests. While this is surely to be pre ferred to no Sukkah at all, it can hardly substitute for the participation in the erection of the individual Suk kah, in its traditional sense. JEWISH LIFE

HAT IS, however, far more dis alize. These congregations erringly ra turbing is the trend towards the tionalize that it is better to make Kid Community or Synagogue Sukkah— dush at least in the Sukkah than have minus the proper use thereof. As is no Sukkah at all. We are helping to often the case, men with unquestion preserve the Sukkah as a vital religious ably pious motives have led to the dis object, they argue. I venture to sug integration of those very Mitzvoth gest that under such circumstances it which they sought to preserve. In would be preferable for the Synagogue many synagogues, the practice has to have no Sukkah at all rather than emerged to offer, after the Services, have it perpetrate this profanation of wine and chalah to the congregants the Mitzvah of Sukkah. so that they may recite the Kiddush, The Synagogue must never be in lave the hands, offer the Motzi and volved in the watering down of the partake of some food at the Syna true intention of the Sukkah, namely, gogue Sukkah. Afterwards, of course, dwelling therein. A perfunctory per each congregant goes home to com formance of the Kiddush in the Suk plete his holiday meal. That this is tan kah is by no means a substitute for tamount, in a sense, to serving Matzah dwelling. Moreover, the gradual de on Passover in the synagogue only to velopment of the Sukkah as an orna have the congregants go home and ment or adornment of the Synagogue, eat bread afterwards, they fail to re- which this practice may well effectuOctober, 1957

ate, can undermine the entire Mitzvah. Already in the days of the Geonim, the scholars disputed with each other

whether to erect Sukkahs in the Synagogues. (See discussion in Moadim Behalachah by Rabbi Zevin, p. '101.)

Concerted Effort

COURAGEOUS method to offset sage that we are dependent on G-d in the religious problems created adversity as in prosperity must be by “Modern Living”, is the use of communicated to the heart and mind modern facilities in the implementa of each and every American Jew. By tion of Mitzvoth. This apparently is dwelling in the temporary, unsubstan the underlying spirit of the Spero tial booths which we erect for Suk Foundation’s production of a pre koth, we may truly experience our fabricated Sukkah which is easily as total dependence on G-d. 2. Each congregant should be per sembled and easily stored for future use. The facility with which it is ar sonally encouraged to erect his own ranged, its comfortable size which re Sukkah, particularly if he lives in a quires a minimum amount of space, private home. Practical aid in secur and its reasonably inexpensive produc ing the requisite materials and erect tion cost, have all helped toward its ing and adorning the Sukkah should popularity and wide-scale use. It will, be made available by synagogue lead undoubtedly, contribute much toward ers and by those who themselves ob serve the Mitzvah. preserving this important Mitzvah. 3. For apartment house dwellers, If the observance of Sukkah is to prevail, however, it will require the permission can sometimes be obtained determination and the concerted ef to erect a Sukkah on the roof or in fort of the leadership of the Jewish the courtyard, upon properly pre sented request to the owners. Syna Community. It has been characteristic of the gogue leaders can be helpful in se Jewish genius to devise means of per curing such permission. This has been petuating its traditional and sacred achieved in a number of apartment practices. While I have no simple pro houses. In one large New York City hous posals to surmount the many obstacles which stand in the way of Sukkah ing development, the East River observances, I do think that a con Houses sponsored by the International certed effort by religious leadership Ladies Garment Workers Union, a can go a long way towards gaining a large area was made available by the more widespread fulfillment of this management, upon which a group of important Mitzvah. I can offer the tenants cooperatively erected a spa cious Sukkah. This has become so following suggestions: 1. In the months prior to, as well aspopular that a second large Sukkah during* the High Holy Days season, was erected there. Undoubtedly, this rabbis ought to impress upon their example can be followed in other congregations, through their sermons apartment house developments. 4. Each Synagogue can engage the or Synagogue literature, the signifi cance of Sukkoth. It should be empha services of a caterer to provide com sized that to American Jews, Sukkoth plete holiday meals at the Synagogue speaks with utmost relevancy. Its mes- Sukkah at a reasonable rate. In most

JEWISH LIFE

cases, the yard of the Synagogue is urged to invite others to join them at spacious enough to erect a very large their tables during the holiday. Sukkah which could accommodate 6. Restaurants, particularly in busi member families—men, women and ness districts, must be induced to pro children alike. Numerous congrega vide Sukkahs for their clients during tions in various parts of the country the Choi Hamoed. have already adopted this plan, with the happiest results. In these congre EEDLESS to say, each community gations the community Sukkoth meals must devise the means best suited are treasured as a joyously festive simfor conditions which prevail there. All chah. The fact that the Passover com munity Seder has become so common that is requisite is the steadfast de further indicates, the feasibility of a termination and desire, and, we can similar community Succah. Provision be confident, ways can be found to a should, of course, be made for indoor larger participation in the Mitzvah of accommodations in the event of rain. Sukkah. With a sincere effort, Ameri 5. Those who have individual Suk-can Jewry will yet “raise up the fallen kahs on their own premises should be Tabernacle of David.”

SUKKOTH HALOCHOTH R ab b i Eliezer w a s once in U pper G alilee a n d w a s q u estio n ed co ncerning thirty "H alochoth" a b o u t the Sukkah. O n tw elve, he a n sw ered , "Thus h a v e I b e e n inform ed," a n d on eig h teen , "I w a s not inform ed co ncerning them ." (R abbi Yose d e c la re d th a t the a n sw e rs w ere just the re v erse— tw elve "I w a s not inform ed" a n d eig h teen , "Thus h av e I b e e n inform ed.") They sa id to him: "R abbi, do you a lw a y s b a se your decisions only on w h a t you h av e h e a rd ? " To w hich he replied: "You now com pel m e to tell you one thing w hich I h a v e not h e a rd from my te a c h e rs—n e v er in m y life h a s a n y m a n arriv ed a t the house of le a rn in g before me; nor h a v e I ev er slep t or dozed in the house of learn in g ; nor h a v e I ev er left a m an in the house of le a rn in g w h en I d e p arte d ; n e v e r h a v e I in d u lg ed in idle talk; a n d n e v er h av e I d ecid e d a m atter w hich I h a d not h e a rd from m y teac h er."

FORESIGHT O ne h u n d red a n d tw enty y e a rs before the D eluge, N oah p la n te d the c e d a rs from w hich he constructed the Ark. B 'reshith R ab b a h

October, 1957

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JEWISH LIFE

in the shadow of masada By Rivkah Marani

It is true— Man has tired of his cities: Grown old before his time In the pursuit of such shadows As are blinding sight to the light O f Self. Driven,-^ *; Senseless in the never grasped thirst for newer sights and fresher change: In momentous Hunger breeding Cancerous clinging Hydralike multiplying Needs. For long I have ached to stand Alone: At the '(ery periphery of Experience The outermost limit of intensity and search O f the blind run And the* futile escape The heartless seizure The cruel rejection The loneliness and not aloneness in the Din and the Do. And there— Alone at last, not lonely but complete Would feign find A long sought, late perceived reality Not conceived

October, 1957

Here,

But felt. Some truth of man A truth of self.

G-d is simple. And G-d is great. Reigns in time as vast as His spirit.

And I said: Take out your eyes arid make them your Sceptre

And wil{mg Man can find himself -Even though aware of his incidence in the

Take out your heart and find your Roots

Millenium.

Take out your mind and find your Prophets The fortress of M asada:

And you will have found your Soul and set it .free

A document of Faith Written into Negev rock

The Negev

— It has no menace, no d^fjjsion and no conceit.

Is a vast moonlight landscape

It is not a reminder

O f enormous rock and stone

No Arch of Triumph

Of yawning precipice

It engenders no envy

And clustered, crumbling sand,

It does not spur to Deed.

Of rising plateaus*— their knifed edges,

Their sudden, pointed peaks.

And in its being

is:

Survives more than we can» conceive It enacts the Drama of Man: It prides in a strength

Is given more than we can hold Is humbler than we in our humblest hour.

Winnowing out all, lesser than itself. It is a struggle of Age

A ten year long struggle of a group of our people

W illing survival Proving in the springs of Eyn Gedi That all Age has yet an oasis of Eternal Youth.

Holding out against skillful bands of the Roman ¡dolators W ho denied their own.

The Dead Sea

W e, modern connoisseurs of the humon soul

An expanse

Now call their tool their pride.

Of mist hung

W hereas, they, then,

Salt heavy

Merely fought to worship

O ily lazy

And, rather than yield to the Heathen

Sun washed

Used the burning oil against themselves

Grey bluish pond,

And died—

Is silent

To be.

As rock itself. — No ripple there, — No pebble clattering — No moss greening A great discreet silence The lowest ebb of this earth. Moab. Words tremble here In the windless sky

You look around. You are now as alone as you dreamed to be. You look up into the violet, russet and blue rock. It is still No earthquakes now. The Prophets have shed their fires long ago. “ But is their spirit d e a d ?’’ You ask and ask again,

Such as have been hewn

Has anyone heard you?

Into younger, yet bleeding, shaping Stone

Even in this— you are alone.

From the gritting teeth of the Prophets

“ It is not dead” You say aloud,

On the Anvil of Time.

“ It lives” you say.

JEWISH LIFE

"I know it is alive. The spirit linking G-d to M an .”

And you cry: This— This must be mine.

You must believe, for you willed it, You said it to save yourself.

This is the fruit of my journey. This is the fruit of my journey.

The creature and its time. Later—

You are slow in going

You find the Din and the Do

The light is heavy in you Retracts your step

But a frame to a portrait—

Draws— back—

Now completed.

O , but you are human!

Later,

You must return to the cities of Man Though memory laden.

Painlessly, Much older,

For would not Masada speak thus:

Old almost, Thinking of Eyn Gedi

Be one among many: Carry my spark among the people

And the undying Eyn Gedi of Man You say:

Scatter it among the Universe Like Autumn leaves of a late, growing rebirth.

Man has tired of his c itie s ,^ m But thereih lies hope.

This you heard, And blindly

O , how beautiful are your tents O Jacob,

You stretch out your empty hands

Your dwellings, O Israel.

YOM KIPPUR GEMATRIAH An in terestin g G em atriah concerning Yom Kippur: V ayikra (Leviticus) 16:29—"T 'an u eth n afshotheychem ." The w ord "T 'an u " ("Ye sh all afflict") h a s a num erical v a lu e of 528, e q u iv a le n t to "B 'cham eysh Innuyim " ("w ith five afflic tions"). A nd the n u m erical v a lu e of the entire p h ra se 'T 'an u eth n afsh o th ey ch em " is 1827, eq u iv a le n t to "b 'ach ilah , u v'sichah , u v 'rechitzah, u v 'n eaalim , uv'tash m ish ha-m itah "— the prohibitions a g a in s t e a tin g (w hich includes drinking, of course), ano in tin g , w ash in g , w e a rin g of shoes, co habitation. At the en d of the Selichoth for M usaf on Yom Kippur, a statem e n t i& in clu d ed in m ost M achzorim: "It h a s b e e n tallied a n d concluded, acco rd in g to the secret lore of the w ise m en of the Torah, 'H ap p y is he w ho h a s not b e e n b o r n / " Superficially, this m ay seem contrary to Jew ish thought a n d teac h in g . But actu a lly it is m erely a m a th e m atical form ula! B ecause there a re 613 Mitzvoth, of w hich 365 a re n e g a tiv e (prohibitory), a n d 248 positive (m andatory). By not b e in g born, the indiv id u al w ould inherently observe the 365 prohibitory Mitzvoh—a g re a te r n u m b er th a n if he lived to ob serv e the 248 m an d ato ry ones. Therefore, “H appy is he w ho h a s not b e e n born"—" b 'a l korcho" he is observing m ore Mitzvoth! October, 1957

MEMO TO: ALL ORTHODOX JEWS FROM: C harles H. B endheim ,, R a tio n a l Chairman, UOA SUBJECT: ORTHODOX URIOR ASSOCIATIOR 1. The g o a l o f th e Orthodox Union A sso c ia tio n , th e in d iv id u a l membership arm of th e Union of Orthodox Jew ish C ongregations of America, i s to a s s i s t th e Union in sp re a d in g th e id e a ls of orth o d o x Judaism . 2. I t i s e s s e n t i a l th a t ev ery lo y a l Jew p a r t i c i p a t e in t h i s n a tio n a l, v ib r a n t, t r a d i t i o n a l Jew ish movement. O.U.A. mem-K b e rs h ip i d e n t i f i e s you p e r s o n a lly w ith our g r e a t program o f r e l i g i o u s re s u rg e n c e . 3. As an O.U.A. member you w ill r e c e iv e : a . JEWISH LIFE. b. H oliday Pam phlet S e rv ic e —b rin g in g in to your home in fo rm a tiv e and a u th e n tic b o o k le ts and pam phlets on Jew ish h o lid a y s , b e l i e f s and p r a c t i c e s . c. K ahruth B u lle tin s — k eep in g you p o s te d on th e new ® developm ents. d. JEWISH ACTIOR. 4. The annual membership fe e i s $10. 5. I urge you to jo in now by f i l l i n g out and m a ilin g th e a p p lic a tio n below . Unon of O rthodox Jew ish Cong, of America 305 Broadway Rew York 7, Rew York P le a se e n r o ll me as a member of th e O rthodox Union A s s o c ia tio n . RAME__________ _______ __ ______________ A ddress ____________ _______ *_______ ________________ CITY_______________ __________ STATE________________ □ Check f o r $10 i s e n c lo se d . □ P le a se b i l l me. 38

JEWISH LIFE

• A Story

The Water-Carrier of Asni By MOSHE DLUZNOWSKY HE BLUISH DAWN had pene trated the small windows and en tered the heated hovel of the watercarrier, Zechariah Midbari, together with the sounds of the earners wail ing, the neighing of the donkey in the courtyard and the chant which was wafted from the turret of the town masque from the mouth of the Arab sexton who was calling the Arab faithful to offer their morning prayer. Zechariah tried to rise from his bed and felt weak all over. His bony body was shaking. His feet, which had been accustomed to walking hun dreds of miles in the hills together with his donkey, now refused to serve him. He was actually witnessing the ebbing away of his own strength, like the grains of sand from the sun-dial on the table. He put down his thin legs on the mud floor. His thoughts were misty, confused: Today he would not be able to hitch up the donkey, nor knead clay, nor bring to the poor and ailing a little water from the rain well. He would not be able to lay a little straw under a sick person’s head, nor re move some stumbling-block from the path of a blind wanderer. He had not even the strength to blow upon the coal under the cooking pot to warm up a little water, which would refresh him. Now, at the birth of a new day, Zech ariah Midbari was thinking of the death approaching him; he compared his ebbing life with a little well in the desert whose last drop of water the burning sun is drying up.

October, 1957

HE EARLY morning blue gradu ally became brighter, bringing light T into the desolate hovel of the Moroc can water-carrier. His poverty cried out from the little straw mattress on the floor, from the rickety little table, from the cold cooking pot, from the green tallith bag hanging upon a hook on a dirty wall, together with a small portrait of Rambam, wearing a white tarbush upon his head, and another picture of the wonder-working Rabbi Amram. Through the windows could now be seen the towering rocky pin nacles of the mountains; outlined in the transparent mist like a cloud of silvery dew, the mountain peaks up held in the sky which was lying there on the world’s rim. The prayer of the Arab muezzin standing upon the minaret became stronger, louder. He turned to all four corners of the world,,asked the wind to carry his call to all the faithful, that they may awaken and give praise to Heaven at the dawn of a new day. Zechariah Midbari smiled at the early morning calm and at the thought that man renders praise to his G-d for the new day, praise for his meagre life. So too does the camel as he lifts his head to the sky, the lamb in the sheep-fold, the worm crawling upon the earth, the fly and the spider which eats the fly. Now what should he, Zechariah, do? Give praise for the new day, or perhaps for the ebbing life in his frail body which will soon go out? DOOR opened. There entered THE a woman with a wrinkled face, 39

wearing a faded dress and a headcloth with torn fringes. She stood by the door wailing terribly and uttering broken words: “My husband Nissim lies crippled. His body is smeared in blood. One of his hands is broken.” Zechariah straightened out his frail body. The tragedy that befell the Jew ish woman aroused his energies. His voice interrupted her wailing: “When did it happen, Tziporah? And how?” “Like an ugly tempest it came, Zech ariah—like a fire. Lame Mustafa took from my husband his last pennies and sold him a blind donkey instead of a seeing one, a blind creature who is no good for work. Before Nissim could look around the Arab had van ished. My husband afterwards found him in Fat Achmed’s teahouse, drink ing green tea and scratching his feet. When he protested and cried out to Lame Mustafa, the Arab threw him self upon him and the people around helped beat him. My husband was so beaten up that I don’t know whether he’ll survive until sundown. What shall I do, Zechariah?” “How can I comfort you, Tziporah, when murder and brutality have the upper hand?” “Nissim is my bread-winner. To whom shall I now turn?” “One G-d is over all of us. I will talk with Mustafa and ask him to give you the money back.” The woman wailed: “And Nissim’s life, Zechariah?” “My strength, too, is leaving me. Perhaps with my life I will redeem Nissim’s. I will pray to G-d for him.” OBBING painfully, the woman left the water-carrier’s house. Zecha riah took the tallith bag off the wall. The door opened again and there en

tered the blind Arab, Ismail, his cane knocking on the floor. He turned his unlit eyes to the side of Zechariah with a cry: “My child, Zechariah, he’s dying! Allah is sending him no help!” “I have the herbs for you, Ismail. Here they are. Help will come to your child. Don’t lose hope.” “The hope and the comfort have long ago left my door. You’re a saint, Zechariah. You’re a Jew, to be sure, but G-d’s wings are spread over you.” The Arab took a pack of herbs, aro matic leaves. “Boil it in hot water, Ismail, and let your child drink the water. Relief will come. Let the child lie upon the mat and the windows should be open.” ' “Your voice is weak and broken, Zechariah my friend.” “The strength of the old watercarrier of Asni is ebbing away. The time has come for me to leave this sinful world, Ismail. It is the will of G-d and we can’t resist that will.” “With your leaving, Zechariah, it will become darker in Asni.” “If there is light, there must also be darkness, my friend and neighbor.” Blind Ismail bowed his head, touched a finger to his lips, and full of windy thoughts left the water-carrier’s hovel. OR MANY YEARS Zechariah F Midbari had been the water-car rier of the little town of Asni, which lies in one of the mountain valleys of Morocco, on the road between the beautiful white city of Marrakesh and the old Arab city of Fez. No happi ness and prosperity were allotted to him. Poverty accompanied him at every step and pain and calamity never left him. It was not merely his body which G-d had beaten but his soul, never JEWISH LIFE

allowing him a day in which he would be free to reflect why he thus suf fered, what were his sins. Day in and day out he would drag water from the rain-trough for the inhabitants of Asni, would come home dead tired, would hardly have a minute free in which to look into the Book of Raziel the Angel. If the water would be without worms, he would get a penny for his labor. If it was unclean and warm, he would get nothing, would be unable to keep body and soul to gether. Three wives had he lost. G-d had taken each from him in turn, from his poor hovel, he was not to share the joys of family life. The first one died during an epidemic which spread over the towns and villages from Mar rakesh to Fez and even further. There was a drought that year, the rainOctober, 1957

troughs were dried out, the cattle and sheep died in the fields. The second wife died during a fight in Asni be tween Jews and Arabs. The third one was choked by smoke when a fire was raging in the alleys of Asni and his frame dwelling was among the first to be destroyed. What did he, Zechariah Midbari, do? He justified G-d’s ways and deeds. Of his three wives, only one had borne a child, his daughter Alamit. G-d had bestowed upon her a beauty and charm that attracted people’s eyes. She was attractive and delicate, with fiery black eyes. She had learned to weave carpets, pulling the threads with her delicate fingers, and there came out carpets that could grace the Sul tan’s palace. For a time the watercarrier’s heart was filled with joy and happiness. Together with his donkey he would drag the bottles of water and deep within him a melody sang, a song of praise to the Creator, who pun ishes with one hand and compensates with the other. Such, he thought, was the way of the world. HE JEWISH young men of Asni, in those days, were always at Zechariah Midbari’s doorstep. They besought a smile, a word, from Ala mit, for whom they would do any thing. But Satan, it would seem, inter fered, evil got the upper hand and brought calamity. A strange man ar rived in Asni, tall and handsome, a soldier in the Foreign Legion, quar tered in a camp not far from Asni. He became acquainted with Alamit, noticed her beauty, which can be com pared with flaming roses on a snowy mountain-peak with the sun’s rays brightening the snow—so the stranger really assessed her beauty. He started coming regularly to their house. Fi nally, when he was discharged from

the Legion, both of them left for the big, wide world beyond the borders of Morocco and vanished. He was not a Jew, this stranger. Zechariah never even in his thoughts imagined such punishment. He had a smiling face, the stranger had—the world is full of people with smiling faces. With Alamit’s disappearance the last trace of joy vanished from Zechariah’s house, her name hovering like a ghost through his narrow hovel. Years later there came to Zecha riah a letter from her, a letter breath ing sadness and pain. She was there in the great wide world among the re jected ones, despite the beauty and charm which G-d had given her she had been lowered into an abyss. Zech ariah strove to excuse her. How could she have remained in a mud-hole, he thought, while the world, as they say, is big and beautiful. And this world lies only a short distance away from the little town of Asni, over the Atlas Mountains. For some the road that is spread out there is a smooth one, for others it is full of thorns. VERY MORNING Zechariah Midbari would hitch up his don key and go to the rain-trough. He would fill with water the two big camel-skin bottles, placing one bottle on the donkey’s shoulders and drag ging the other on his own thin shoul ders. Thus he would go from one courtyard to the other, providing water for families. Not a penny would he take from poor people. In homes where there were sick people, whether children or grown-ups, he would blow upon the coals in the cooking pot, boil a little water, put a pillow or straw underneath the sick person’s head, bring herbs as remedies, and for joyous occasions would bring leaves, twigs, dates;

The people of Asni came to him for advice and comfort, Arabs as well as Jews. Zecharias listened to the wise and the foolish words, to talk of pov erty, sorrow, cruelty as well as talk of convalescence, prosperity, health. For everyone he had a good word of mod est advice. Not again would he marry, Zecha riah was determined. Was it not clear that he was the sort of person upon whose hands wives die? According to the sacred books of Kabolah, over whose pages Zechariah’s weak eyes would strain, the Messiah should ar rive very soon. Surely, he judged, the books point to the present time. It is said that in the days when Moshiach will be due to arrive the world will be entirely evil, filled with sin, cruelty, murder, and all this Zechariah him self saw increasing. Even in such a tiny town as Asni, in a mountain pass, all sorts of evil deed are being done. People are cruel, murder each other, torture, covet another’s wife. The Arab wants to destroy his neighbor, the Jew. A blind donkey is sold for a see ing one, husbands leave their wives and escape to the furthest corners. So one can imagine what is going on in the big wide world! Then the Messiah is really on the way. So why should he, Zechariah, make a fool of him self, get married, bring new genera tions if the world is about to be re deemed. When that will take place-— yes, but not now. HE WATER-CARRIER began to age. Still Moshiach had not ar rived. Zechariah became more tired, his eyes dimmer, hand and feet wern’t serving him as well. He, together with the donkey, was barely able to drag the water from the rain-trough and at the same time the water in the raintrough was becoming more unclean,

JEWISH LIFE

children were being taken ill in Asni. Clear well water ought to be found. But the Arabs are lazy; they sit in Fat Achmed’s tea-house, scratch their legs, talk about devils and ghosts, drive their women-folk to work on the farms and apple-orchards. Sometimes they go hunting in the mountains, and shoot live animals. But they are too lazy to discover a spring, while the Jews are overworked, have a hard time earning a piece of bread, which each tries to take away from the other. And blindness is increasing. Every day Zechariah too would go to the mountains, followed by the don key. He calculated and concluded that the Messiah must come through such places as are nearer to G-d. One day a noise reached his ears. Like a song it sounded, like a rippling waterfall. Joy leaped through his emaciated body — water! Somewhere around here there must be a spring, either deep in the earth or in the crevice of a rock. Good fortune had descended from heaven for the people of Asni. Chil dren will die no more because of dirty rain-water. Now he, Zechariah, can die, or perhaps he will yet live to see the joy of the coming of the Messiah.

October, 1957

That day he was barely able to drag himself home and fall on his bed, even the strength to say his prayers failed him. But despite his weakness Zechariah rose at dawn with his joy ful secret. HE SUN was already standing in the heavens. Upon the win dow-panes of Zechariah’s hovel flies were buzzing, eager to get outside. In a corner spiders were skillfully weav ing a big net. With great difficulty the water-carrier finished his morning prayers, with painful effort he went out into the clear day. He had no strength to take the water bottles with him. By the window stood the donkey, awaiting his master. Zechariah leaned upon the donkey’s shoulder. In his mind the thought kept hammering away at him: this is the last day. Maybe today again he might reach that place in the mountains where at some point there is spring water. There will he return his soul to G-d. His frail body crept on top of the donkey. Zechariah reminded himself that he had read in a book of Kabolah that when the soul is about to depart from the body of the person it does not

wish to leave the body, it cries out so loudly that its cry is heard from one end of the world to the other. Will his soul also refuse to depart from his body? It has but a sad existence: loneliness, pain, sorrow, hunger—not one happy moment. At the same time he was thinking and yearning that the donkey, which had been serving him for so long, might lead him to that wonderful place, so that one day people might come and learn of the great fortune awaiting them — spring water. Only yesterday was the secret re vealed to him. This is a sign that he has already served his purpose in this sinful world. The tree is now filled with the fruits of toil and sorrow, of blows, of punishment. Since he was a water-carrier for Jews and Arabs in Asni, it had been his duty to provide the town with spring water, not with water from the rain4rough, which is un clean. The donkey started trotting. The sun rairled gold upon the mountains, upon men and the earth’s growth.

REGULAR

Zechariah lay feebly upon the back of the animal. He was becoming weaker every minute. When the Asni tailor saw that the water-carrier was lying upon the back of the donkey with the camel-skin bottles, he began to won der. So he rose and followed. Others did the same—the shoemaker, the goldsmith, the spice merchant. All, Jews and Arabs, followed Zechariah and his donkey. HE DONKEY trotted slowly with the weight of Zechariah’s body upon him, until they came to the place where yesterday they had heard a noise coming out of the earth. Here the donkey halted. Zechariah’s body fell down. All the Jews of Asni were here. They bent down to pick up Zechariah’s dead body. They heard the noise from somewhere below ground and joy flared up in their eyes. They rejoiced that to them was re vealed the secret, that Zechariah was the good messenger who had not de parted this world before he had fully accomplished his mission.

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Grateful appreciation is expressed to the friends whose greetings appear in the following pages.

To these messages, we add our own New Year greetings and good wishes to all. May the year 5718 usher in an era of peace and well-being for the House of Israel and for all mankind.

rmo

nm $m ht

UNION OF ORTHODOX JEWISH CONGREGATIONS OF AMERICA Moses I. Feuerstein, President

October, 1957

HIGH HOLY DAYS GREETINGS

C i^ © '

Mr. & Mrs.

Samuel C. Feuerstein and Family

C i^ © '

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HIGH HOLY DAYS GREETINGS

May We Go From Strength To Strength A Friend

October, T 9 5 7

HIGH HOLY DAYS GREETINGS

C i^ o '

Best Wishes to the Union

From

Mr. & Mrs. Siegfried Bendheim

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In Memory of

SIEGFRIED STERN

October, 1957

HIGH HOLY DAYS GREETINGS

C om plim ents o f

R. Rosen & Co. Utica, N.Y.

THE B. MANISCHEWITZ CO.

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HIGH HOLY DAYS GREETINGS

(C om plim ents

Mr. & Mrs. Laurence G. Selinger

Greetings from

From a Friend of

PROF. & MRS.

MR. & MRS.

MOSES LEGIS ISAACS

SAMUEL L. BRENNGLASS

October, 1957

HIGH HOLY DAYS GREETINGS Alfred de Liagre, Jr. p r e s e n ts

MORRIS S. ROSEN

HERMAN WOUK’S & FAMILY NEW COMEDY

“NATURE’S WAY”

Utica, New York

Opening October 16, 1957 CORONET THEATRE

MACOMB WHOLESALE

B e s t W is h e s to

LUMBER CO.

MR. & MRS.

Mt. Clemens, Michigan

MOSES I. FEUERSTEIN

LITVIN FAMILY

Mr. & Mrs. Teodore Braun

MR. CHARLES M. BATT Batt P aper Company

MR. & MRS. SAM PROTTAS AND DAUGHTER

351 Trumbull Street

Seattle, Washington

Hartford 1, Conn.

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HIGH HOLY DAYS GREETINGS

RABBI EMANUEL RACKMAN

MR. & MRS. HYMAN KOLKO Rochester, N. Y.

MR. & MRS. SAMUEL FINKELSTEIN BENJAMIN MANDELKER

MR. & MRS. MAX HEIMOWITZ IRWIN & SHIFRA GORDON New York, N. Y.

Mr. & Mrs. M. M. RUBENSTEIN MR. & MRS. JACOB AWNER New York, N. Y.

October, 1957

HIGH HOLY DAYS GREETINGS Mr. & Mrs. A aron Staim an W illiam sport, Pa.

Mr. & Mrs. R euben E. Gross & Fam ily extend th e ir wishes for K ’thivah V ’ehatim ah Tovah to all friends and relatives

H a p p y N ew Y ea r fro m

G eulah & Seym our Jasper A nd Fam ily

Mr. & Mrs. Joseph Zucker 480 K ing Street C harleston, S. C.

Mack Trucks, Inc. St. P aul, Minn.

Mr. Sam uel B renner H arrisburg, Pa.

Mr. & Mrs. H arold C. Weiss and Fam ily

Mr. Josua A ber M am aroneck, N. Y. G r e e tin g s f r o m

Mr. B enjam in Glazer New York, N. Y.

Mr. & Mrs. A dolph Schreiber Monsey, N. Y.

T he H ebrew In stitu te of W hite Plains, 20 G reenride Avenue, W hite Plains, New Y ork Benj. O rlin, Pres., E ric W illner, Ed. Dir., M urray G rauer, R abbi Bezalel N euberger, C antor Mr. Joseph H orw itz New Y ork, N. Y.

Mr. & Mrs. Jacob L eiter New M ilford, N. J.

Jules F rederick R adio Corp. T raveltone R adio Co. New York, N. Y.

Mr. & Mrs. Max S. Rosenfeld A nd Fam ily

Mr. & Mrs. E. A. Teplow B rockton, Mass.

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HIGH HOLY DAYS GREETINGS Mr. & Mrs. Sam uel L. Brennglass and A llan Charles

F irst F ederal Savings & Loan Assn., T am pa, Fla.

H eartiest congratulations to all relatives and friends Mr. & Mrs. S. B endheim

Mr. B enjam in K oenigsberg New York, N. Y.

D aitch C rystal D airies Bronx, N. Y. Active Autom otive Service New York, N. Y. Mr. R u b in M orris H anan M ontgom ery, Ala. Com m unity B ank & T rust Co. New Haven, Conn. M eyer W. Gasner Toronto, C anada

Dr. & Mrs. S. Pentecost Irvington, N. J.

P aul J. Haas Dayton, Ohio

House of Jacob Utica, New Y ork

P ioneer H olding Com pany Blue & W hite Cabs M inneapolis, Minn.

A. G oodm an & Sons, Inc. Long Island City, N. Y.

Mrs. Joseph Golding New York, N. Y.

T he L itvin F am ily Mt. Clemens, Mich.

Mr. A lbert J. W elch B righton, Mass.

October, 1957

HIGH HOLY DAYS GREETINGS R abbi & Mrs. Joel Schneierson & C hildren Kew Gardens, N. Y.

Mr. & Mrs. Sam uel Schneierson

Dr. & Mrs. M aurice Goodgold, Jay & Iris New York, N. Y.

Mr. & Mrs. S. David Leibow itt New York, N. Y.

Hom e & H ospital of the D aughters of Israel, Inc. 1260 F ifth Avenue New Y ork, N. Y.

Best W ishes for the New Y ear Jacob K estenbaum & Fam ily

Mr. & Mrs. Clarence H orow itz & Fam ily F ar Rockaway, N. Y.

Mr. & Mrs. Saul B ernstein Kew Gardens, N. Y.

Mr. & Mrs. Jacques H abib Long Beach, N. Y.

Mr. Julius B ienenfeld Long Island City, N. Y.

Mr. & Mrs. P aul H. Shapiro New York, N. Y.

Dworetsky Bros. & Co. C.P.A. 300 Wycoff Avenue B rooklyn, N. Y.

Mr. & Mrs. N athan K. Gross & Fam ily New Y ork, N. Y.

Mr. Jerom e B. R osenthal Beverly Hills, Calif.

Mr. Isidore Grossman New York, N.. Y. Mr. Jacob K. Gerstle New Y ork, N. Y.

E. & L. F ixture Co., Inc. Southgate, C alifornia

JEWISH LIFE

Israel’s Government Completes Half Its Term By I. HALEVY-LEVIN Jerusalem :

N November 4th, 1955, David all issues outside the religious sphere. Thus it was a Government of the Ben Gurion presented his new O Government, established after three Left extending to the Centre, facing months of the hardest political bar gaining this country had seen, to the Knesseth. Like all its predecessors it was based upon a Coalition in which Mapai (the Israel Labor Party) was the dominant party, but this time it was overwhelmingly Labor in charac ter, on the face of it the most homoge neous administration to take office in Israel. There were only two non-Labor elements in it—the Mizrachi and the Progressives—but the former was well advanced towards a complete merger with Hapoel Hamizrachi (the Relig ious Labor Party) to form the Na tional Religious Party, while the latter not only drew much of its strength from its Oved Hazioni wing (which in all but name is indistinguishable from Mapai), but as a party had a long, unbroken record of close collaboration with Mapai. The workers’ parties controlled sev enty seats in the House (Mapai—40; Hapoel Hamizrachi, together with the Mizrachi— 11; Mapam-Hashomer Hazair 10 and Achdut Ha’avoda—9) out of the Coalition’s eighty—counting the five Arab Members, who announced their adhesion. The new administration moreover enjoyed the support of the five Agudah-Poelei Agudah Members, who though they refused to join the Gov ernment, voted consistently with it on October, 1957

a Right-wing opposition comprising Cheruth (15 Members) and the Gen eral Zionists (13 Members). The six Communist Members of the Knesseth, of course, opposed anything the Gov ernment said or did, but throughout they were more a cause of embarrass ment to their fellow-oppositionists than to the Government they criticized. ET DESPITE the solid majority the new administration enjoyed in the Knesseth, the clear-cut division be tween itself and its opponents and its homogeneous character, few observ ers in Israel regarded its life-expec tancy as extending to the statutory four years. Within the Labor camp, it was generally realized, mutual re lations were anything but harmonious. Since the dissolution of the Provision al Government, which had held office for nine months after the establish ment of the State, Mapai’s relations with both Achduth Ha’avodah and Hashomer Hazair had deteriorated stead ily. Achduth Ha’avodah (then together with Hashomer Hazair forming Mapam—the United Workers Party) re garded Ben Gurion’s disbanding of the Palmach, in which it exercised a paramount political influence, and its incorporation into the Regular Army, as a measure directed against itself. For many years, indeed, ever since

Achduth Ha avodah had broken away acter, concentrating upon the strength from Mapai, the two had regarded ening of its kibbutzim. It had ambi each other with suspicion and distrust. tions of developing into a national The mounting intensity of the struggle political party and for that not only which the supporters of the two par settlements but branches and cells in ties were waging within Hakibbutz the towns and villages were necessary. Hameuchad, finally resolved by the Meanwhile an influx of hundreds of devolution of the Mapai kibbutzim thousands of immigrants, who were and kibbutz members to unite with bypassing the kibbutzim, was revolu the Chever Hakvutzoth, had poisoned tionizing the social pattern of the the atmosphere. country. The existence of so large an With Hashomer Hazair, too, Mapai element of newcomers, who had not had a long-standing feud, which had yet found their place in the country’s become increasingly acrimonious, un economy or society, underlined the der the impact of the Antisemitism importance of patronage and protec and hostility to Israel which became a tion in the political struggle. In Israel, feature of Russian policy in the last where the power of political groups years of the Stalinist regime. For extends to practically every sphere of years, indeed, in the press and on the corporate life, minority parties always platform, Mapai, headed by David Ben labor under a severe disadvantage. In Gurion, had waged a relentless ideo opposition their situation is desperate. logical and political war upon Ha In external politics the Egyptianshomer Hazair for its blind, unques Czech arms deal, consummated while tioning support for Stalinist Russia. the coalition talks were at their height, The circumstances, accordingly, cut the ground from under Hashomer were anything but favorable for col Hazair’s feet. For years, despite the laboration between the three Histratragic mistake” of the Slansky trial duth parties. But marriages of con in Prague (as a result of which one venience have their own logic, tending of its top-ranking leaders was sen towards durability, and the present tenced to prison for alleged espionage Coalition governing Israel was, from for the Americans) and the trial of the point of view of all parties con the doctors in Moscow, Hashomer Ha cerned, a marriage of convenience par zair had continued to preach friend excellence. As the event proved, the ship for Russia, insisting that, in a forced working for a modus vivendi large degree at least, it was Israel’s were stronger than those keeping the undisguised pro-Western sympathies parties in a state of mutual hostility. that was responsible for the anti-Israel and anti-Zionist crusade launched in fX YEARS in the wilderness of that country. Russia’s methods of pen opposition had brought home to etration into the Middle East now both of the Left-wing parties some of left no doubt where she stood. The the hard truth of their own position. new drang nach osten deprived Ha Both were hungry for office and for the shomer Hazair of its most important fruits of office, but neither could hope political card—its advocacy of a feas for office in the forseeable future with ible alternative to the official proout making up its quarrel with Mapai. Western policy— and left it, despite its Years previously Hashomer Hazair bluster, bewildered and vulnerable. had relinquished its avanguardist char-

58 JEWISH LIFE

ITH Achduth Ha’avodah the situ all shared—despite loud complaints to ation was different. Here too, in the contrary-U-was that under existing W ternational developments had left their circumstances and in the present set mark, for from time to time leaders of the party, especially the veterans, liked to flaunt their Russian affinities. Essentially, however, there was little difference between its policies and those of Mapai. The breach between the two had been caused more by dif ferences of age and temperament than by differences of principle. Ben Gurion had worked harmoniously with a num ber of the younger leaders of the par ty, particularly with those with whom he had collaborated closely in the de fence of the Yishuv and the country— as with Yisrael Galili, who had held top positions in the Haganah ançl the Defense Ministry, and with Yigal Alon and Moshe Carmel, brilliant military commanders in the field. Despite po litical differences, he still maintained cordial relations with them. Moreover Ben Gurion, always far-seeing, was al ready envisioning a union of workers’ parties, and if that was not immedi ately possible, had set himself the in terim objective of bringing about a re union of Mapai and Achduth Ha’ avodah. Today, in retrospect, it seems that the hard, long drawn-out bargaining between the various parties preceding the establishment of the Coalition, which at the time was regarded as anything but a happy augury for the new Government, had the opposite effect. In the course of those three months of exhaustive talks every pros pect was canvassed and the last pos sible concession squeezed out. When they came to an end the coàlition par ties appreciated that where they could not agree then they must agree to dif fer. In the allocation of government portfolios and in accommodation to their divergent policies the view they October, 1957

up they could not get more and there fore must remain satisfied with what they got. ROADLY the basis of the Coalition agreement was to give Hashomer B Hazair and Achduth Ha’avodah more important Ministries (after Mapai had taken its choice), development and Public Health going to the former and Transport to the latter, while the Na tional Religious and Progressive Par ties, which in any case supported Mapai’s economic and foreign policies, would be satisfied with concessions to their principles but confined to less important Ministries—Justice for the Progressives, Social Welfare, Religious Affairs and Posts for the National Re ligious Party. To the Progressives Mr. Ben Gurion promised nationalization of the Labor Exchanges and the pub lic health services. The latter are con trolled by the Histadruth despite the fact that the Government bears most of the cost of their upkeep. The negotiations between Mapai and the National Religious Party proved to be most difficult and as sumed a vindictive tone after the latter decided not to support Mrs. Golda Meir as Mayor of Tel Aviv. (To this Mapai retaliated with a re fusal to allow Moshe Shapira to re tain the Ministry of Interior, which he had previously headed.) The deci sion of the National Religious Party not to join the Coalition was the main reason for the delay in the establish ment of a new Government, and it was only following a rapid aggrava tion of the international situation and the personal intervention of the Presi dent that this decision was reversed. The concessions the members of the 59

new Coalition were prepared to make right of an entire settlement to leave to secure the adhesion of the National one settlement federation and choose Religious Party were incorporated in another, provided facilities for reli a letter from the Premier-Designate, gious men and women serving in the David Ben Gurion to Moshe Shapira Gadna (Gedudei Noar — Youth and read into the Knesseth record by Corps) and the Army, and envisaged Mr. Ben Gurion on November 3rd, the appointment of a Committee to 1955. The main points of this agree enquire into the activities of the Chris ment were as follows: tian missions. a. In all matters affecting marriage With the exception of the clause and divorce laws, public transport, dealing with pig-breeding (over which and religious affairs the status quo the National Religious Party fought a was to be maintained. b. The Government would prepare a tenacious but unfortunately unsuccess national Sabbath Law covering, ful campaign to persuade its Coalition not only employed workers, but partners to agree to an overall prohi also self-employed persons and bition of all traffic in pigs or pork), members of cooperatives. The transport cooperatives maintaining most of the provisions of the agreement services in Haifa on the Sabbath have not yet been incorporated in leg were expressly excluded from the islation. Experience of Mapai tardi terms of the agreement. The Pre ness in observing political undertak mier made a point of insisting that the initiative for the new law came ings has given rise to some suspicion from himself and Israel Galili, the on this score but \in the present in Achduth Ha’avodah leader, as a stance the principle reason for this measure of social legislation. delay has been the precarious nature c. Introduction of legislation authori of national security and the tense in zing local authorities to prohibit the breeding of pigs and sale of ternational situation obtaining since pork and pork products within the the Government took office. However, municipal area. talks on both the Sabbath law and the d. Extension of the “trend” system* amendments to the Education Act are to include post-elementary educa tion (secondary, agricultural and under way on a Ministerial level. Al vocational schools) insofar as the though so far not much progress has State assumes responsibilities for been registered, it is reported that they such education. Thus religious high are proceeding in an atmosphere of schools and trade schools would come under the jurisdiction of the goodwill. Religious Education Division of the Ministry of Education. HE FIRST half of the present e. Furthermore, the State Education Government’s statutory term of Act would be so amended as to office has been marked by heavy go enable the transfer of schools from one “trend” to another if a ing. Under the most favorable condi majority of the parents so desired. tions a coalition administration is an (Existing regulations, it must be uneasy partnership, in which the vari added in explanation, only recog ous members chafe at the restrictions nize the right of individual pupils to secure a transfer from one the need for mutual accommodation “trend” to another.) imposes upon them. A brief list of Other clauses dealt with points of the major crises which have rocked minor importance and recognized the and even threatened to wreck the *In Israel there are two recognized “trends” in Cabinet in the course of these two the Government education system: State schools and years is instructive. State Religious schools. 60 JEWISH LIFE

The quarrel between Mapai and Hashomer Hazair shortly after the Gov ernment took office, over the military governorate, was resolved by the ap pointment of a Commission of En quiry, which broadly endorsed the administration’s policy and practice. The Ben Gurion-Sharett quarrel leading to the ouster of the latter was deliberately given the character of an internal Mapai affair. The clash, how ever, was more than one of personali ties, and involved two opposing ap proaches to defense and foreign pol icy, over which all parties represented in the Cabinet took sides. The decision to take action against Egyptian threats to Israel’s security once again placed the continued ex istence of the coalition in jeopardy. This crisis did not take on a sharper form probably because, following the resignation of Moshe Sharett, the in ternal opposition in the Cabinet pos sessed no central figure round which it could rally. The withdrawal from Gaza and Sharm es Sheikh under American pres sure at one juncture seemed as if it might lead to the resignation of the Achduth Ha’avodah Ministers. The mission of James P. Richards and Israel’s adhesion to the Eisenhower Doctrine once again raised serious dif ficulties, which, however, external pres sures helped to overcome. The opening of the Gulf of Akaba to Israel shipping set off another seri ous dispute, this time between Ha-

shomer Hazair and Achduth Ha’avo dah. Prior to the Sinai Campaign the southern Negev had been placed under the authority of the Ministry of De velopment, headed by M. Bentov of Hashomer Hazair. As long as Elath remained a torrid hamlet no one really cared under whose jurisdiction it came. But its sudden emergence as a real port, which Israel was determined to develop into its window to the Orient and Africa, sparked off a quar rel with Achduth Ha’avodah’s Moshe Carmel, Minister of Transport, who claimed that Elath like all the coun try’s ports belonged naturally to the jurisdiction of his Ministry. Labor Coalition has suc cessfully navigated the shoals and IreefsSRAEL’S of its first two years of office. Internally it is today stronger than it was when it began its career. It has consolidated Israel’s position among the nations, it has won for this coun try a new respect, from friends and foes alike. It has survived, and will probably last out its term not only because of the immense prestige en joyed by David Ben Gurion as a na tional leader, or because of his quali ties as a political tactician, but because political groups are beginning to real ize that under Israeli conditions, where Government must be based upon a multi-party coalition, the fundamental principle of stable administration is mutual tolerance and a spirit of giveand-take.

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JEWISH LIFE

The Exchequer of the Jews By ARNOLD J. MILLER U T JO U V IE R ’S Law Dictionary” wards or the special property of the 13might seem at first blush to be king. “The Jew can have nothing that a most unlikely place, but that is is his own, for whatever he acquires, where I first encountered the name he acquires not for himself, but for “Exchequer of the Jews.” This refer the king . . . ” With respect to the ence both surprised and intrigued me. king the Jews were a particular kind While others more expert in the fields of property to be guarded with a of Jewish history or of early English jealous eye, but, interestingly enough, legal history might have some knowl with respect to all other persons they edge of this unique institution, I had were free men. It was to the king’s never before come across mention of interest not to allow others to despoil it, and I felt impelled to delve further them, nor even himself too indiscrimi into the matter. As a result of my nately to confiscate their property. excursion into the history of early “For the Jews and all that they have feudal England, I came to learn of a are the king’s and should any one de most interesting and unusual period tain them or their chattels, the king may demand them as his own.” in the march of Jewish history. True, the king constantly drained This was the period of time between 1066, when presumably Jews first off money and assets from his Jewish settled in England in the wake of the wards by means of fines, amerce Norman Conquest, and 1290, when ments, reliefs and tallages. In addition their expulsion occurred under Ed to which, when any Jew died his es ward Is These years encompassed tem tate was potentially the king’s, since pestuous but noteworthy events in upon the death of any usurer who Jewish annals. Despite repressions and died in his sin, his property was sub restrictions of the direst sort, the Jews ject to confiscation by the king. Often, of England during this feudal period however, rather than kill the goose managed to achieve an amazing prom that laid the golden egg, the king inence in the country’s economic life would arrange a settlement with the and contributed in no small measure heirs of the decedent so that they might carry on the decedent’s busi to the country’s growth. While the Jews of medieval Eng ness and provide a continuous source land were moneylenders and were of revenue. In the year 1187 a veritable wind scorned and hated as such, neverthe less they were in a genuine sense the fall occurred to the king. In that year bankers and capitalists of the coun Aaron of Lincoln, the richest and try. The feudal economy depended on one of the most noted Jews of that them to a large extent and the great period, perished when his house nobles often had occasion to repair to burned down.* His death brought into them for aid in financial difficulties.

ROM the beginning the Jews of England were regarded as the

October, 1957

*The reconstructed stone house of Aaron of Lin coln still stands today and is considered one of the landmarks of English feudal times. The Jews were probably the first to possess stone houses in England.

the king’s coffers what was for that time a vast treasure of lands, houses and debts. The debts alone amounted to more than £20,000, a sum which equalled more than half the king’s in come. A special branch of the Ex chequer was required to deal with these accounts. This special branch of the Exchequer was called the Scaccarium Aaronis, the Exchequer of Aaron. HE INHERITANCE of this great wealth plus the realization that it T was the king’s treasury which really suffered a direct loss when the Jews of York and all their records* were destroyed in the horrible York mas sacres of 1189-1190 led the king and his advisors to take an unusual step. Recognizing the need to make rec ords of indebtedness to Jews a matter of official regulation, the “Ordinances of Jewry” were issued in the year 1194. These ordinances provided: “All the debts, pledges, mortgages, lands, houses, rents, and possessions of the Jews shall be registered. The Jew who shall conceal any of these shall forfeit to the King his body and the thing concealed, and likewise all his possessions and chattels, neither shall it be lawful to the Jew to recover the thing concealed.** Likewise six or seven places shall be provided in which they shall make all their contracts, and there shall be appointed two lawyers that are Christians and t|vo lawyers that are Jews, and two^jfegal registrars, and before them arp the clerks of William of the Church of St. Mary’s and William of Chimilli, shall their contracts be made, if And charters sh^ll be made of their contracts by wiy of indenture. * The massacres probably had as one of their aims the destruction of these very deeds and records of indebtedness. * * Probably London, Lincoln, Norwich, W inches ter, Canterbury, Oxford, Cambridge, Nottingham, Hereford, or Bristol. Jacobs^ ÌThe Jews of Angevin England.

And one part of the indenture shall remain with the Jew, sealed with the seal of him to whom the money is lent, and the other part shall remain in the common chest: wherein there shall be three locks and keys, where of and two Christians shall keep one key, and the two Jews another, and the clerks of William of the Church of St. Mary and of William of Chimilli shall keep the third. And moreover, there shall be three seals to it, and those who keep the seals shall put the seals thereto. Moreover the clerks of the said William and William shall keep a roll of the transcripts of all the char ters, and as the charters shall be altered so let the roll be likewise. For every charter there shall be three-pence paid, one moiety thereof by the Jews and the other moiety by whom the money is lent; whereof the two writers shall have twopence and the keeper of the roll the third. And from henceforth no contract shall be made with, nor payment to the Jews, nor any alteration made in the charters, except before the said persons or the greater part of them, if all of them cannot be present. And the aforesaid two Christians shall have one roll of the debts or receipts of the payments which from henceforth are to made to the Jews, and the two Jews one and the keeper of the roll one. Moreover every Jew shall swear on his Roll, that all his debts and pledges and rents, and all his goods and his possessions, he shall cause to be enrolled, and that he shall conceal nothing as is aforesaid. And if he shall know that anyone shall conceal anything he shall secretly reveal it to the Justices sent to them, and that they shall detect and shew unto them all falsifiers or forgers of the charters and clippers of money, where or when they shall know them, and likewise all false charters.” In brief the purpose of these re markable ordinances was to register and regulate all transactions and assets of the Jews, both real and personal. Whether Jews were actually allowed to own lands in fee in those days is JEWISH LIFE

uncertain, but there did exist a cer tain legal institution called the Jewish “gage,” by means of which the Jew might have rights in the debtor’s land but not have possession. It would seem that this Jewish “gage” preceded our modern day mortgage and was much similar to it. a S A direct outgrowth of the prom-

ulgation of these ordinances, the Exchequer of the Jews came into be ing a few years later. In order to su pervise all this business and in order also to remove all litigation between Jew and Gentile from the ordinary courts where it was realized that the Jew might succeed in achieving some thing less than justice, to the king’s detriment, it became necessary to es tablish this unique new department of the royal exchequer. In the Exchequer of the Jews subor dinate offices were frequently filled by Jews* whose knowledge of Hebrew might come in good stead as many of the documents which came before it were written in Hebrew. There were even a few Jewish justices in this court. The receipts or deeds of the Jew were called “Starrs” (Starrum). It is believed that this word was de rived from the Hebrew “shetar,” or contract; and also that the Court of Star Chamber of later times may have derived its name from being held in the chamber where the old Jewish fStarrs” used to be deposited.* This exchequer was both a finan cial bureau and a judicial tribunal. It was a financial bureau in that it man* Pollack and Maitland derive “Starrs” from the Latin "starrum” (Fr. estarre).

.October, 1957

aged all the king’s transactions with the Jews, including the taking of exac tions, escheats and forfeitures. It was a judicial tribunal in that it took jurisdiction of disputes between Jew and Gentile, between the king and the Jew, and even between the king and the Gentile where the king had laid claim to a debt due to a Jew from one of his Christian debtors. The juris diction of the Jewish Exchequer seems to have been exclusive even though in matters of small debts hearings were sometimes held before constables of the royal castles, and in matters be tween Jew and scholar the court of the University of Oxford claimed jurisdic tion, while in London cases pertaining to land between Jew and Gentile came before the civic court. As between Jew and Jew, however, the exchequer rarely assumed jurisdiction and mat ters were left to Jewish tribunals to administer the Jewish law (Lex Ju daica) . N THE court of the Exchequer of the Jews, the Jew could sue and be sued, accuse and be accused, as both criminal and civil cases were enter tained. He “made his law” upon the Books of Moses; he was not required to do battle; and he might put himself upon a jury one half of which would consist of men of his own religion. The authorities indicate that the system did not work well as it was used as an instrument of the king’s convenience oppressing both Jew and Gentile alike. But whether the system was successful or not, the story of the Exchequer of the Jews forms a most singular and extraordinary chapter in Jewish history.

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JEWISH LIFE

Nachmanides By MEYER WAXMAN HE 12th CENTURY forms a line of demarkation in the history of Spanish Jewry. Not only does its lat ter part mark the end of the period distinguished by the flourishing of great literary activity, usually known as the Golden Age, but it also marks a change in the spiritual and cultural character of that Jewry, as well as in its political and social position. The leading factor which brought about these changes was the reconquest by the Christian kings of Northern Spain of much of the territory held by the Moslem Arabs. This reconquest brought a large number of Jewish communities under Christian domin ion. In addition, the conquest of An dalusia by the fanatical Moslem Ber bers of North Africa in 1148, and their rule there, for a number of years, caused many Jews to leave that land and settle in Northern Spain in order to escape persecution. As a result of these two factors, the centers of Jew ish populace in Spain changed from Moslem to Christian rule. The political change resulted also in a change of the spiritual and cultural attitude of a large part of Spanish Jewry. It weakened the influence of the Arabic culture and consequently decreased the interest in philosophical and scientific studies. On the other hand, it increased the interest in purely Jewish subjects, such as law, Talmud, and Biblical exegesis, aiming at re vealing the hidden religious light em bodied in the Torah. There also began to flourish at the time mystic teach ings known as Kabolah. The Golden Period was ended, but its spirit was not entirely lost; inter-

est in philosophy and science was weakened, but it did not vanish. The great men of the period still engaged in such studies and were versed in their trends and principles. However, there was a significant change of em phasis; instead of exerting effort to reconcile religion or Judaism with rea son, as in the previous period, endeav ors were now made to reconcile reason with religion. The man who expressed this spirit par excellence, was Rabbi Mosheh ben Nachman (abbreviated Ramban) otherwise known as Nach manides. o sh eh

ben

nachm an

(1195-1270) was born in GeM rona, in the province of Aragon. He was endowed with exceptional intel lectual abilities and an aptitude for absorbing learning. While he was still a youth, he acquired a great name as a Talmudic scholar, and at twenty he already wrote commentaries on several tractates of the Talmud. Ramban was also versed, as can be seen from his works, in the philosophy of his time, and possessed a fair knowledge of the Sciences, for he was by profession a physician. But as with many other Jewish scholars, medicine was only his avocation, for his vocation was Jewish scholarship. He acted as official Rabbi in the city of his birth, and because^ of his profound and extensive erudition and great piety, he was accepted by the entire Spanish Jewry as its spir itual leader. Nachmanides was also greatly respected by the Christians and had high standing in the court of King J ames In the year 1263 Mosheh ben Nach67

October, 1957

man was called upon by King James which he degraded the dominant reli to represent the Jews in a debate with gion. They also asked the Pope to in Pablo Christiani, an apostate Jew, tervene, and the latter demanded that whose patron was the head of the Nachmanides be banished from the Dominican Order. At the end of three country. Reluctant to accede, the king days, Nachmanides asked to be ex directed Ramban to leave the country cused from the disputation, for both only for two years. However, Nach Christians and Jews were dissatisfied manides decided to leave Spain perma with the proceedings, the Jews fearing nently and go to Eretz Yisrael, the an outbreak of animosity against them, land for which he had longed all his and the Christians taking umbrage at life. Nachmanides’ sharp criticism of cer Rabbi Mosheh ben Nachman came tain Christian dogmas. The king, how to Jerusalem on the 9th of Elul in ever, refused to stop the disputation the year of creation 5026 (1266), and it continued for another day. We and found there only two Jews who note with admiration the exceptional had the right to live there perma courage displayed by this great Jew nently. On the Sabbath and Festivals ish scholar in stating his views openly a Minyon was obtained for services about the groundlessness of the lead by the arrival of some Jews from the ing dogmas of Christianity in the pres ence of the dignitaries of the Church. surrounding towns. Through Nach It seems that even the king was im manides’ efforts the Jewish settlement pressed by his courage and by his de in the Holy City grew considerably cision to express the truth of which and continued to increase through the he was convinced, irrespective of dan ages. He spent there the last three ger. years of his life, devoting himself to However, Nachmanides did not es completing his commentary on the cape persecution as a result of his par Chumosh, as well as exerting great ticipation in the disputation. The Do efforts to increase the Jewish settle minicans, dissatisfied with the results, ment not only in Jerusalem, but also complained to the king that Nachman in various other Holy Land cities. He ides had published an account of the died in the year of Creation 5030 disputation (Sefer ha-Vikuach), in (1270). Literary Activity

HERE IS hardly a branch of Jew is the Torath ha-Odom, dealing with ish literature to which Rabbi Mo the laws of purity (Niddah) and of sheh ben Nachman did not make an mourning, to which he appended sev important contribution. He wrote par eral chapters called Maamar ha-Getial commentaries, or as they are mul, dealing with reward and punish usually called Chidushim (Novellae), ment in the hereafter. Deeply rever to most of the tractates of the Tal ing Maimonides (Rabbi Mosheh ben mud; composed additions to the com Maimon—Rambam), he wrote a long pendium of Alfasi, whom he^ also de epistle in his defense at the time of fended against critics; and*was the the controversy about Maimonides’ author of several partial codes of Jew philosophical views. Yet he found it ish law, of which the most important necessary to write strictures on his

JEWISH LIFE

Sefer ha-Mitzvoth (Book of Precepts). In addition, Nachmanides wrote a number of polemical works, of which the Sefer ha-Vikuach, containing an account of his disputation with Pablo Christiani, is the leading one. There is also ascribed to him a work on Kabolah entitled Ha-Emunah vehaBitochon (Faith and Trust in G-d). Ramban’s commentaries on the Tal mud are distinguished by their style, clarity of interpretation, and deep pen etration into the meaning of the text. Isaac Kompanton, a 15th century scholar, author of a work on the methodology of the Talmud, writes, “You must delve deeply into the Chidushim of Nachmanides in order to get their meaning, for he numbered his words, and there is hardly an un-

necessary letter iri them.” Such judg ment shows how great was the value placed by later scholars on his Chidushim. Similarly, his partial codes were held in great esteem. An abridg ment of the contents of Torath haOdom, was incorporated by Jacob ben Asher, author of the Tur, at the end of the second volume of his work, Tur Yore Deah. In all these works, though primarily Halochic, there are scattered numerous passages dealing with vari ous aspects of Jewish thought. The crown of Nachmanides’ life long literary activity is his commen tary on the Chumosh, which took him twenty years to compose. It can be considered his greatest contribu tion and a lasting gift to students of the Torah through the ages.

The Com m entary on the Chumosh

Ramban displayed strong opposi HOUGH Nachmanides, in his in T troduction to the Commentary, de tion to the philosophy of his time, fines its purpose modestly as aiming especially towards the excessive ad “to satisfy the need of the students who, weary of the yoke of exile and suffering, read the Bible on the Sab bath and holidays for a better under standing of it, and to rejoice the heart with explanations both pleasant and palpable,” in reality there is much more to it than mere enjoyment of pleasant interpretation. To Nachmani des the divine Torah contains all wis dom and the solution of all problems, as he says in the introduction, “the Torah contains all fifty portals of un derstanding, but we must know how to open them.”"Yet, in spite of this mys tic view of the Torah, he incorporated but little of mystic or Kabbalistic teachings in the commentary. His pur pose was to give a comprehensive view of the Torah in its entirety, in all its parts, the legal as well as the narrative, in a natural way. October, 1957

miration of Aristotle, and frequently speaks derogatively of the philosophers and their teachings. Thus, in one place he says, / “The philosophers dare to make assertions about the essence of the G-dhead and the nature of His creations when they do not even know thoroughly the structure of their own body, and the functions of their own soul present to them an unsolved rid dle.” And the same attempt to be little the value of their teachings is repeated a number of times. Yet with all this he did not reject speculation. In one of his works, Shaar haGemul (Portal on Reward and Pun ishment), Nachmanides makes the fol lowing statement: “If one will ask: why employ arguments to justify the actions of G-d; can we not rely on Him that all His actions are just?— this is the arguments of fools who 69

despise wisdom. By proving the truth that it does not agree with the nat of religion we attain a refined concep ural sense of the verse. His attempt to tion of G-d and rise to a higher de reconcile the Rabbinic interpretation gree of belief which the others cannot with the Peshat is a valuable contri attain. I consider it the duty of every bution to Biblical exegesis, especially one who worships G-d to prove by to the understanding of the Oral Law, means of reason the principles of for it proves the close connection of faith.” Yet he warns those who are that Law with the words of the Torah to be considered loyal to the faith not and that it is really embodied in it. to be misled by some arguments found At times he offers two interpretations in philosophic books. to verses, the traditional Halachic and In short, Ramban encourages spec an independent one. In such places ulation as long as it does not under Rabbi Moshe ben Nachman displays mine the principles of faith or is op penetrating insight into the text of the posed to the teachings of the Torah. Bible. He likewise thought highly of sci His endeavor to present the Torah ence and quotes in the Commentary in the most natural and clearest man numerous references to medical data. ner removed many difficulties in the He also accepted the stability of na understanding of the text. We will ture and its laws. These, he held, can quote two examples. On the verse, 1 change at G-d’s will, but there must have set my how in the clouds and it be a definite purpose for such act. shall be a token for a covenant beIt is in this spirit of complete belief in the Torah and its teachings, tinged with a measure of rationality, that he undertook to write the Commentary in order to reveal to his people the spiritual light embodied in it, in the best manner, one which does not em ploy forced interpretation of the text but follows on the whole the Peshat? the plain meaning of the words. HE TORAH, Nachmanides thus maintained, is to be understood not by forcing it to yield philosophic truths, but in its own way. But he applied to this principle the limita tion that it must also be in the way understood by tradition. He therefore followed the Rabbinic interpretation even against the Peshat or tried to reconcile the two where possible. He follows this method only when a dif ferent interpretation would overthrow Rabbinic law, but in passages where such is not the case, he discards the Talmudic explanation when he finds

JEWISH LIFE

tween Me and the earth (Bereyshith 20:13), Nachmanides remarks that we cannot assume that the rainbow was set in the clouds after the flood as a token that G-d will bring no more floods on the earth, as the words seem to indicate. The rainbow, as we know, says he, is only a reflection of the rays of the sun in the moist air and it was so from the very creation of the world whenever there were such conditions. In fact, he adds, even man can produce a rainbow by placing a glass of water in the sun. The words of the verse must then be understood as follows: “The bow which I placed in the clouds, at the time of Creation, namely I made it possible to appear at certain times, will be henceforth taken as a covenant between Me and

you that there will be no flood, for in time of a flood there cannot appear a rainbow as the rays of the sun do not penetrate the deep clouds.” Again, Ramban dared to say that the percept, Thou shalt love thy feT lowman as thyself (Vayikra 11:4,18) is, if taken literally, impossible to car ry out, for it is contrary to human nature. What it really means, says he, is that man is enjoined to love his fellow in his entirety, in all his char acteristics, just as he loves himself; he must minimize any defect he may note in the other man’s character just as he minimizes his own defects of which he may be quite conscious. The degree of love for the other man and its in tensity can, however, never equal that of the love of self.

The Mitzvoth

ACHMANIDES devotes a num ber of passages to the groupings of the Mitzvoth and their general pur pose. The Ten Commandments, he says, indicate in their order the gen eral division of the precepts into those which are to be performed because G-d commanded them (Beyn Odom la-Mokom) and those whose perform ance has a social value (Beyn Odom la-Chaveyro). The first four deal with the first group, five deal with the sec ond group, while the Fifth Command ment regarding the honoring of par ents serves as a link between the groups. The unity of G-d, the Father of all men and the Creator of the world, is placed as the very First Commandment, and the command to honor the parents, the progenitor of children, heads the group of social commandments. The detailed enumer ation of the Mitzvoth of the Torah begins with the social laws in the Sidra Mishpotim, says Nachmanides,

October, 1957

because all social transgressions are caused by the motive of lust or covet ousness. Hence, the enumeration of the social Mitzvoth in the section of Mishpotim forms an illustration of the great value of the Tenth Command ment, prohibiting covetousness. As for the general purpose of the Mitzvoth, he says in one place (Devorim 12:10) that they aim to refine and purify our character as well as to inculcate in our hearts right beliefs and remind us of the greatness and goodness of G-d. He quotes as a proof for his view the statement in the Talmud “The Mitzvoth were given in order to purify the character of men,” and says, just as the one who refines silver aims at removing from it all dross, so do the Mitzvoth serve to remove from our hearts all evil in clinations as well as erroneous beliefs. In pursuance of this premise, Ramban offers reasons for a number of Mitzvoth, especially those known as 71

Chukim, i.e., commandments by the ance on the part of the sinner (Vapure will of G-d. Thus he devotes yikra 4:2). several passages in his Commentary to explanation of the sacrifices. He re AMBAN devotes a number of pas jects the explanation given by Maisages in his Commentary on the monides that the sacrificial offerings Chumosh to discussion of miracles. were commanded in order to wean Positing that the Divine Providence is the Jews away from idol worship. complete and determines all that hap Nachmanides argues that this could pens to man, he holds that there is not be the reason for the command therefore much of the miraculous in ment to offer sacrifices, for the laws the ordinary events of human life as of the Torah must have an intrinsic well as in nature. But there is a dif and positive value in themselves and ference between the type of miracle not serve merely as a preventive meas which frequently takes place in life ure. He asserts therefore that the sac and nature and those which occur rifices have a moral value and their rarely. The first, says he, are hidden offering aims to change the character miracles which are not noticed as they of the sinner. Man sins, says Nach are in a measure adjusted to the manides, by deed, speech, and thought. course of nature. They also, accord The process of offering sacrifices sym ing to him, constitute a fundamental bolizes-all these three ways of sin. element in the reward promised to the The laying of the hand on the head righteous and the punishment to the of the animal to be sacrificed sym transgressors. When the Torah threat bolizes the deed; the confession, the ens with the punishment of Kareth for speech; and the actual burning of the certain grave transgressions— a punish animal awakens the thought in the ment which, according to tradition, mind of the sinner that he deserved means untimely death—it is a mirac that type of punishment; his blood ulous event, for it does not follow should have been shed instead of that from the laws of nature. Similarly, of the sacrifice. The awakening of prosperity and good health do not such thought will bring about repent- stem naturally from the practice of 72

JEWISH LIFE

righteousness. However, such mirac ulous events are not evident nor no ticed, for they happen too frequently also from natural causes. Therefore such things are not mentioned in the Torah as miracles. Only when the promised reward becomes exceptional, such as continual prosperity and fruit fulness of the land of the entire na tion, or the reverse, long suffering and drought of the type mentioned in Vayikra 26 or Devorim 28, they be come evident and people begin to wonder and recognize that it is an act of G-d. Such things are therefore stated in the Torah. There is another category which he calls open miracles revealed to all. These are either when future events foretold by prophets actually take place, or when acts contrary to na ture are performed by prophets or are decreed by G-d. Yet, in spite of Nachmanides’ belief that G-d controls na ture and can at any time change it, he insists that the occurrence of open miracles is on the whole infrequent. The reason is that were they frequent, their effect would be lost, since man could not tell which event is accord ing to the laws of nature and which are miracles. The Commentary, as remarked above, was to a degree Nachmanides’ life-work and was completed in his last years. It is not surprising there fore that it contains views on many subjects of a theological nature. Thus, he offers a reason for the silence of the Torah regarding immortality and says that it was unnecessary to em phasize such belief as it is evident from the very nature of the soul which, as described in the story of Creation, consists of pure spirit. As such it cannot be destroyed. He says, however, that the idea of life after death is indirectly expressed in the October, 1957

threat of Kareth. The Torah expresses that type of punishment in several ways. At times, with the words, And that man shall be cut off from among his people. At other times, Even the souls that do them (i.e., abominable acts) shall be cut off from among their people, or That soul shall be cut off from before Me (Vayikra 22:3). The first, says Nachmanides, is a lighter form of Kareth meted out for a lighter sin and consists in dying before sixty years of age, but the other two refer to a graver sin and to a grave type of punishment, namely denial of the right type of life after death. Nachmanides, in another place (Shear ha-Gemul), insists that no soul can be destroyed and criticizes Maimonides for a state ment in his code (Hilkoth Teshuvah 7) that the souls of certain sinners will be lost like that of an animal. This type of Kareth merely means that the sinner will not enjoy after death the spiritual pleasure due to it because of its character as a divine light. F SPECIAL interest is Ramban’s view of the value of Eretz YisO roel for the religious and spiritual per fection of the Jew. He asserts, like Yehudah Halevi, that no religious per fection is possible outside of Israel, but he goes even further. He declared that all the Mitzvoth were given pri marily for those who live in that land, and he refers to the statement in the Tosefta which says that living in Eretz Yisroel equals in value the observance of all the Mitzvoth. The statement is of course an exaggeration, but it proves the exceptional value placed by the Rabbis, and similarly by Nach manides, upon living in Eretz Yisroel. The noble views and exalted thoughts quoted by us represent but a small part of the spiritual wealth con tained in the Commentary as well as 73

m the other works of Nachmanides. These, however, indicate sufficiently the permanent contribution to the

proper understanding of Judaism arid its teachings which this man of chosen spirit had left us.

THE HEAVENLY COURT AND ISRAEL C om pletely co n trary to o rd in ary p ro ced u re is the re la tionship b e tw e e n the H eav en ly Court a n d Israel. O n earth/ if the ru ler a n n o u n c e s th a t to d ay is the d a y of sen ten ce/ should the culprit d ec la re th a t it should b e p o stp o n ed to tom orrow, no one w ould listen to him. But w h en the Beth Din on e a rth p roclaim s this d a y a s Rosh H ash o n ah , the A lm ighty instructs the m in isterin g a n g e ls to p re p a re the b a r of justice a n d h a v e the d efen d in g a n d p ro secu tin g atto rn ey s re a d y for the D ay of Judgm ent. Yet if the Beth Din re c a l cu lates a n d d e c la re s th a t tom orrow is Rosh H ash o n ah , the A lm ighty w ith d raw s His orders a n d instructs the m in ister ing a n g e ls to h a v e the courtroom in re a d in e ss for the morrow. For it is w ritten: "For this is a sta tu te for Israel— a n o rd in an ce for the G -d of Ja c o b /1 If not a sta tu te for (or by) Israel, it can n o t b e a n o rd in an ce for the G -d of Jacob! As exem plified b y the B iblical statem en t: “These a re the fixed festivals of the Lord w hich y e sh a ll proclaim to b e holy convocations"—if y e proclaim them , they a re festivals of the Lord; if y e do not, th ey a re not. Talm ud Y erushalm i, Rosh H ash o n ah I, 3

TRUE FULFILLMENT A brah am H a-Kohen of O fan, em inent sch o lar of the fifteenth century, w hose T alm udic college in P ra g u e w a s one of the m ost o u tstan d in g of the time, took p a rtic u la r pride in h a v in g fulfilled literally the instruction to K ohanim in Bem idbor (N um bers) 6:23: "Thus sh a ll y e b le ss the peo p le." The w ord "th u s" h a s a n u m erical v a lu e of 25. A kiba h a d tw elve sons a n d thirteen d au g h te rs. Tw elve of the la tte r m arried K ohanim. W ith his tw elve sons, tw elve sons-inlaw , a n d him self, w h en ev er th ey g a v e the B irchath K ohanim , they h a d a n a g g re g a te of 25 priests, perform ing the M itzvah literally in ev ery sen se.

JEWISH LIFE

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An Eloquent Voice By NATHANIEL ZELIKOW VOICE OF ISRAEL by Abba Eban, Horizon Press, 304 pp., $3.95, 1957 HE VOICE of Israel in this vol ume is equated with the Office of Abba Eban, Israel's ambassador to the United States and its permanent representative to the United Nations. The volume consists, of 23 of the ad dresses delivered by Ambassador Eban since the founding of the Jewish State in 1948. They are so organized as to chronicle the major events in Israel's history during the past de cade, on a year-to-year basis. The addresses selected, while pre dominantly those delivered before or gans of the United Nations, embrace other categories as well, such as speeches addressed to gatherings held by Jewish organizations. These are designed to evoke a response from sympathetic brethren to the political or economic plight of the struggling State. There are also at least three addresses which take Mr. Eban out

of his ambassadorial character and into the realm of ideological thinker. These attempt an evaluation of the meaning of Israel's rebirth and its place within the framework of Jew ish tradition. The continuity of these addresses, except for the latter cate gory, is cemented by the recurrent crises in the life of the State, each of which has required that the voice of Israel be heard. Abba Eban's reputation for elo quence was quite secure before the publication of this volume. The reader may, however, view in print the au thor's cultivated oratorical genius, his ability to weave language into pun gent descriptive images and the stud ied phraseology which gives eloquent expression to logic and emotions. That the speaking technique, which dif fers markedly from the writing tech nique, still produces a fairly smooth historical volume, is a tribute to the selection and editing of the material culled from the many addresses which JEWISH LIFE

the ambassador made during this pe riod. The weakness of the volume, as history, lies in the fact that the ma terial organized around the speaking technique is forcibly molded to pro duce an historical account. It thus has its limitations, especially in the area of chronology, which the prefa tory notes to each chapter attempt to supply. HE BOOK serves a very timely T purpose. It emphatically under scores, in an effective manner, some of the principal historical facts of Israel's birth and history. Many of these have become obscured by the constant bar rage of Arab propaganda, which by the weight of repetition alone has made an indentation on the world's impression of current history. In re marks to the Security Council in July 1948, we are reminded that the war was initiated by the Arabs against the new State and “when the first phase of this aggression began on May 15th, representatives of the Arab States showered documents on the United Nations, asserting that they had taken initiative for using armed force outside of their frontiers with the purpose of overthrowing a neighboring State, whose existence they disliked." The world has become greatly con cerned with the Arab refugee prob lem. The Arabs have sought to quick en the sympathies of the world by keeping this problem from solution, but it is oft forgotten that the earliest sincere concern for the refugees emanated from Israel. Hear Eban before the General Assembly in 1949: “So many passions have been aroused by this grave humanitarian issue that we feel compelled to return again and again to the question of initial responsibility. This problem is nothOctober, 1957

ing but a direct consequence of the war proclaimed and launched by the Arab State . . . the government of Israel is earnestly anxious to con tribute to the solution of this prob lem even though it is not of its mak ing. This anxiety proceeds from moral considerations. . . . The Gov ernment of Israel has already an nounced its acceptance of obligations to make compensation for lands abandoned." Again, it has become habitual for the Arabs to spread the false assertion that they have always accepted United Nations resolutions. Yet, in defending Arab aggression against Israel, Egypt was not abash ed to state in the General Assembly that “no one could say that com pliance is imperative or that the coun tries which do not comply are acting against the Charter or undermining the United Nations." N AMBASSADOR or representa tive, speaking before the United Nations, plays the role of an advocate. As such the purpose of his remarks is to present in the most cogent and effective manner the position of his government, which may not neces sarily be his own. But when the same individual selects for publication from the many speeches he has delivered, a small portion—the ones so chosen must be assumed to embody his per sonal views. Especially would this seem to be true when included in the anthology are addresses dealing with ideological, rather than strictly poli tical, topics. Accordingly, Mr. Eban's thoughts as to the spiritual base of the Jewish State are of special in terest, particularly in view of the inner struggle that Israel is under going to establish the cultural and ideological roots of the State. The struggle is primarily between the

forces of historic Jewish religion and 1955) Eban declares, “This people of tradition, based upon Divine Revela shepherds and farmers evolved ideas tion, the Prophets and Rabbinic teach of startling originality, which have ing, as against modern secular con remained an unattainable standard cepts of humanitarianism, socialism, for mankind across the generations. secular Zionism, and like forces. First, . . . These were the triple foundations points out Mr. Eban, “The State of of the Hebrew ideal: individual mor Israel has arisen in testimony to a ality, social justice, universal peace.” doctrine which held that the Jewish tradition should not be disembodied, BBA EBAN’S application of the should not wander from place to place in search of a home, should not as tenets of Jewish tradition is by no sert its values in vacant air, but means that of the orthodox Jew, but prove them in the realm of political in the struggle for cultural values and social action.” This, and not poli to fulfill the purpose of the Jewish tical Zionism alone, he believes to be State, he keeps company in many the broad purpose of Zionism. Israel, areas with the religiously devout. he holds, must recapture its Hebrew Both look to Torah, the Prophets, and roots, must establish a sense of lineal ancient Jewish tradition as the foun descent from ancient Israel, cast in dation stone of the modern state. In the mold and culture of Israel of old. sofar as this view is lucidly expressed In an address given at Notre Dame by one of the most vocal leaders of University, Eban argued that the re modern Israel and is the theme run birth of modern Israel would earn ning through many of his speeches, it its place in history as a compelling affords much encouragement to religi argument in the eternal discussion ous Jewry. of Faith as against the doctrines Thus, while the title implies too which deny the human Will any cen much, by attributing to a voice of tral part in governing the worlds Israel the scope of the voice of all destiny. Here, too, he pointed out that of Israel, this volume still proves to the ingathering of the Exiles in mod be a useful review of the first de ern Israel represents the most tangi cade of Israel’s history by one who ble fulfillment of prophecy to all who participated in the great events which accept the literal truth of the Bible. encircled that history. What the vol The frontier of controversy in our ume lacks in chronological strength generation lies “between those who is counterbalanced by the eloquence assert and those who deny the supre- in presentation. The material dealing mecy of faith and freedom,” he con with Mr. Eban’s thinking on cultural cludes. Developing the spiritual theme and ideological problems of the State in a devastating analysis of the add a stimulating ingredient as an Toynbee heresy (Yeshiva University, unexpected bonus.

A 'FIRST' The first tow n in P e n n sy lv an ia, a n d p ro b a b ly in the U nited S tates, w hich w a s la id out a n d n a m e d after a Jew, is A aro n sb u rg —founded b y A aron Levy in 1786 on gro u n d p u rc h a se d b y him in C en ter C ounty in June, 1779. 78

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PRAISES ISSUE

New York, N. Y. I feel compelled to write to you and say that I have found your JulyAugust issue most interesting and with a lot of good reading. I found the article by J. Goldschmidt on “Re ligious State Education in Israel” of great value. I have been assembling some material on this subject and the writer has filled in many of the gaps. Julius Schatz Director, Community Service Bureau American Jewish Congress NEW ORLEANS EDITORIAL

Los Angeles, Calif. Allow me to congratulate you on your excellent analysis of the “Bat tle of New Orleans.” It was thorough and incisive in its reasoning. It should be widely disseminated. Best wishes in all your endeavors. Rabbi Hyman Dolgin CITES ERRORS OF FACT

Philadelphia, Pa. The summer has interfered with my writing this letter, which is con cerned with something contained in your issue of Sivan, 5717. That issue contained an article by A. A. David son dealing with the current effort which the Jewish Publication Society is making to revise our translation of the Bible into English. 80

I have no criticism at this time of Mr. Davidson's personal views. He is quite entitled to express whatever fears and suspicions he may harbor. There will be time enough for him and others to take issue with us and our work when that work is com pleted. In this article, he was a bit premature. There are, however, a number of factual errors in what Mr. Davidson had to say which I think ought to be corrected. In the first place I am not and never have been an instructor of any kind at Dropsie College. My place on the Committee is purely ex officio, as Editor of the J.P.S. Pro fessor H. L. Ginsberg is not a Pro fessor of Bible at Columbia Univer sity; he is at the Jewish Theological Seminary. Rabbi H arry Freedman was put on the Committee when he had a rabbinic post in Brooklyn, New York. Soon thereafter he decided to take a position in Australia. We are sorry to have to miss his physical at tendance at meetings of the Commit tee, but he is very much with us at all times. The Committee works in such fashion that each member's view is before every other member when a passage is discussed. Rabbi Freed man, whose cooperation has been in valuable, is in constant correspond ence with us. JEWISH LIFE

I hope that when the translation is completed it will perform as use ful a service for the English-speaking Jewish communities as our current translation has performed over the past forty years. Solomon Grayzel [Re: Dr. Garyzel not being at Dropsie and Dr. H. L. Ginsberg not being at Columbia — my information was twice checked through the JP S ’s New York office, but I am content to be lieve that Dr. Grayzel is right and that they (JPS, New York) were not. As for my being “premature” in writing of a translation not yet pub lished—my criticism was not of the work I have not seen, but of an an nounced and published policy, which I have seen. A. A. Davidson] EASTERN EUROPEAN JEWS

New York, N. Y. I t was indeed a pleasure to read the latest in a series of articles by Mr. Gottfried Neuburger covering his impressions of Jewish life in Russia in particular, and Eastern Europe in general. Such comments do a tre mendous service to Jewry in that at tention is again focused upon a seg ment of Am Yisrael which probably requires more assistance and super vision at the present time than any similar group in the world. While assistance to our coreligion ists in Israel is undoubtedly to be commended, it is somewhat unfortu nate th at the “Jewish heart,” on the whole, beats almost exclusively to wards the Middle East, while such societies as may be left in Eastern Europe are possibly in much greater need of the warmth and kindness for which we are noted! The Israeli Jew, however unobservant he may be, has awareness, at least, of his heritage, October, 1957

and is saved thereby from “Shmad.” With time and effort, b’siyata, deshemaya, misguided emotionalism can be channeled into active Orthodoxy. The problem would appear much more acute in Eastern Europe, where the inability in recent years—in fact, for more than one generation in Rus sian-dominated countries — to proper ly teach the concepts of Judaism, has completely allienated, it would ap pear, the majority of our race re maining in these areas. Mr. Neuburger, although he 'has already accomplished much, might do us one further favor. The recent ar ticle did mention that “American Jews must take immediate steps to help them,” but the suggestion is respectfully submitted that we be in formed as to what concrete steps should be taken to render some as sistance, both material and spiritual, to our much less fortunate brothers in Europe. B. Rosenstock JEWISH SPARK STILL SHINES

New York, N. Y. I have read with great interest the article “Moscow Revisited” in the Av 5717 issue of your esteemed bi-monthly J e w is h

L if e .

The information which the author of the article, Gottfried Neuburger, presented, and especially the first di rect information about the new yeshivah in Moscow, Kol Yaakov, is truly of extreme value and it is really no wonder that the Jewish Telegraphic Agency found it necessary to give a summary of the article in its news bulletin. His observations give fur ther evidence that notwithstanding the efforts of the Soviet regime over a period of 40 years to supress Jewish spiritual life, the Jewish spark in the souls of Russian Jewry is still not ex tinguished; and Russian Jewry is still 81

filled with Jewish aspiration and na tional striving. I also noted with interest that part of the article which deals with the Jewish repatriates from Russia and Poland. It is true we have much in formation about that development since American Jewish organizations have better contact with Poland than with Communist Russia. It appears to me that the author of the article has a bent for statistics. Therefore — as a former student of geography in Jewish schools of Po land—I greatly wondered about an error in the article which cited the

number of Jews in pre-war Warsaw. Prior to the catastrophe of World War II and Hitler’s extermination of Jews there were in Warsaw, which was the largest Jewish community on the European continent, not a million Jews (as the author says) but some what more than 300,000 Jews out of a total population of a million and one quarter residents. In all Poland there was a total of more than 3,000,000 Jews. Basya Poupko Staff Member of Institute of Jewish Affairs World Jewish Congress

THE HORNS OF THE RAM T hroughout the d a y w h en A b rah am w a s p re p a rin g to bind Is a a c on the altar, he p erceiv ed a ram ru n n in g ro u n d about. Its horns w ould catch in the b ra n c h e s of a tree, an d the ram w ould extricate itself a n d d art off . . . only to catch its horns in a thicket. A g ain the an im al w ould free itself, a n d in h a ste n in g a w a y catch its horns on a bush; a n d this proced u re w ould continue. N oting A b rah am 's b ew ild er m ent at the ram 's stra n g e conduct, the A lm ighty sa id to him: "Thus will your d e sc e n d a n ts b e ca u g h t in the b ra m b le s of their sins a n d e n sn a re d b y the kingdoxhs of the w orld—from B abylon to M edia, from M edia to G reece, from G reece to Rome." "R uler of the U niverse," p le a d e d A b rah am , "w ill this be their fate forever?" "No," the A lm ighty replied. "Their redem ption lies in the horns of this ram , a s it is w ritten: "A nd the E ternal will blow on the Shofar a n d will go even on the tem p ests of the south, a n d He will be a shield over them .' For th ey will blow on the ra m 's horn before Me, a n d I will d eliver them , a n d re le a se them from their sins." M idrash

POETIC CHESS M oses A can (or C hazzan) of Z aru g u a, C ata lo n ia , w rote a rhym ed tre a tise on chess in the fourteenth century, in w hich he w arn s th at card -p la y in g w ould ruin all a d d icted to it.

JEWISH LIFE

UNION OF ORTHODOX

JEW ISH

CONGREGATIONS OF

Kosher commodities and establishm ents under official , ©

AMERICA

supervision

and

endorsement.

KASHRUTH DIRECTORY Issued Tishri, 5718 — O cto ber, 1957

LOOK FOR THE ( g )

The ©

SEAL—AND BE SURE!

seal is your guarantee of com jnunally-responsible

Kashruth supervision and endorsem ent, conducted as a public service by the Union of O rthodox Jewish Congregations of A m erica, U O JC A . All items in this Directory are © , receive the constant inspection of and are passed upon by the Rab binical Council of Am erica, Rabbinic body of the Union of Orthodox Jewish Congregations.

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seal is on the label of every food

product. •

M ake sure that the seal shown on the label is the © — bew are of imitations!

•

Read carefully the list of ingredients of each @ to ascertain w hether it is a

product

meat or dairy product. The

5© . does not necessarily mean that the product is Pareve.

Please note that the © seal of Kashruth supervision and endorsem ent is exclusively the sym bol of:

Union of O rth o d o x J e w ish

Co ng reg atio n s of A m e rica

3 0 5 B ro a d w a y , N ew Y o rk 7 , N. Y . • BEekm an 3 -2 2 2 0

October, 1957

U O JC A

KASHRUTH

APPLE BUTTER

DIRECTORY

Pre-Cooked Cereals (Barley, Oatmeal, Rice)

MUSSELMAN’S

Junior Creamed Carrots

(C . H . M u sselm a n Co., B ig le r v ille , P a .)

Junior Vegetables * Junior Mixed Fruit Dessert

APPLE SAUCE

* Junior Creamed Garden Vegetables Junior Fruits

MUSSELMAN'S

Junior Vegetable Soups

(C. H . M u sselm a n C o ., B ig le r v ille , P a .)

Junior Puddings

ASPIRIN ©P

APC (Aspirin, Phenacetin, Caffine)

©P

ASPIRIN (5 gr.)

* Junior Potatoes (H . J . H e in z C o ., P itts b u rg h , P a .)

BEECH-NUT— with © label only Strained Vegetables Strained Fruits

(F re e d a P h a rm a ce u tic a ls C o ., N . Y .)

Strained Vegetable Soup Strained Tomato Soup Strained Puddings * Strained Creamed Corn Strained Fruit Dessert Strained Plums with Tapioca Cereals HEINZ*— with © label only

Junior Vegetables

Strained Cream of Tuna

Junior Fruits

Strained Bananas

Junior Vegetable Soup

Strained Creamed Spinach

Junior Banana Dessert

* Strained Creamed Garden Vegetables Strained Vegetables

Junior Puddings * Junior Plums with Tapioca

Strained Fruits

* Junior Fruit Dessert

Chopped Mixed Vegetables

* Junior Chocolate Pudding

Strained Puddings

(B ee ch N u t L ife S a v e r s , ln c .t C a n a jo h a rie , N . Y .)

Strained Orange Juice Strained Tomato Soup Strained Vegetable Soup

BEANS

* Strained Potatoes * Strained Mixed Fruit Dessert

HEINZ BEANS with molasses sauce

* Strained Creamed Corn

HEINZ BEANS in tomato sauce

* Strained Koko-Kokonut Pudding

(H . J . H e in z C o ., P itts b u rg h , P a .)

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.

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BEVERAGES

* Partee Crackers

*@ P

COTT FLAVORED SODA

* Bostonian

COTT MIXERS

* Chocolate Ice Box

(Coft B everage C o rp ., N ew H aven, Conn.)

<3 >

* Apple Cakes

* Chocolate Stripes * Fig Bars

BLEACHES * PUREX BEADS O'BLEACH (Purex C o rp ., Ltd., South G a te, Cal.)

* Frosted Fruit F Nut * Frosties * Graham Squares * Oval Creams * Coconut Bars (M egow en-Educator Food C o ., Lowell, Mass.)

j j j L j l C A K E S , COOKIES CRACKERS

GOLDEN CRACKNEL EGG BISCUITS

©P

MOTHERS

(G olden Cracknel & Sp ec. C o ., Detroit, M ich.)

BARTON'S BONBONNIERE

FAMILY

(Barton’s C a n d y C o rp ., Brooklyn, N . Y J

GRANDMA’S

DROMEDARY

TREASURE ISLAND

Chocolate Nut Roll

OLD MISSION

Date Nut Roll

(Mothers Cak e & Cookie Co ., O akland, Cal.)

Orange Nut Roll (above contain milk)

RY-KRISP

(The Drom edary C o ., N . Y. C.)

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

EDUCATOR— with © label only

OLD LONDON MELBA TOAST

Crax Sea Pilot

OLD LONDON MELBA ROUNDS

Saltlnes

LADY MELBA

Thlnsles

(King Kone C o rp ., N. Y., N. Y.)

Thin Unsalted Top Cracker (pareve)

DEVONSHEER

Chocolate Ovals

* Melba Toasts

Vanilla Ovals

* Melba Rounds

Coconut Chocolate-Chip Cookies

* Bread Crumb Bar Bits

Macaroon Delite Sandwich Cookies

* Q ’ Bits

Pizza Crackers

* Q' Bits Croutons

Oyster Crackers

(D evonsheer M elba C o rp., W est N ew York, N. J.)

Holiday Assortment Festive Assortment

MASTER

* Butter Cookies

* Hol-Ry

* Cape Cod

* Cara-Ry * Old Country Hardtack

* Cheese Toasties

(Zinsmaster Dist. C o ., M inneapolis, Minn.)

* Choc. Chip Cookies * Graham Crackers * Holiday Crackers

October, 1957

*@ P

HENRY'S RETAIL BAKE SHOP (Forest Hills, N. Y.)

UO J C A KASHRUTH

DIRECTORY

LAWRY’S SEASONED SALT (Lawry’s Products, Inc., Los A n g e les, Cal.)

©P

MOTHER’S HORSERADISH (M other’s Fo o d Products, N ew ark, N. J.)

PRIDE OF THE FARM CATSUP (Hunt Foods I he., Fullerton, Cal.)

©P

BARTON’S BONBONNIERE (Barton's C an dy C o rp ., Brooklyn, N. Y.)

* ASTOR CHOCOLATES (Astor Chocolate C o rp ., Bklyn., N. Y.)

CORN PRODUCTS— Bulk OK PEARL CORN STARCH OK POWD. CORN STARCH

CATERERS

OK W AXY MAIZE STARCH OK CORN SYRUP UNMIXED

WECHSLER CATERERS

OK DRI-SWEET CORN SYRUP SOLIDS

(Hotel O lcott, N. Y. C.)

(The H ubinger C o ., Keokuk, Iowa)

CEREALS SKINNER’S

CORN STARCH— Packaged

Raisin-Bran Raisin Wheat

POP’S

(Skinner M fg. C o ., O m a ha, N eb.)

(The H ubinger C o ., Keokuk, Iowa)

TIGER

RALSTON Instant Ralston Regular Ralston

COTTAGE CHEESE

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

CHAMPAGNE *® P

CARMEL— Bearing Hechsher of Chief Rabbinate of Israel

* DELLWOOD (M iddletown Milk & Cream C o ., Yonkers, N. Y.)

(Carm el W ine C o ., Inc., N. Y. C.)

CONDIMENTS, SEASONING @P

GOLD’S HORSERADISH (G o ld Pure Foods, Brooklyn, N. Y.)

©P

EATMOR

©P

APRIL ORCHARDS (M orris A pril Brothers, Bridgeton, N. J.)

VITA’S HORSERADISH (Vita Food Products, Inc. N. Y. C.)

HEINZ Horseradish 57 Sauce Chili Sauce Hot Dog Relish Barbecue Relish Worcestershire Sauce Tomato Ketchup (H. J. H ein z C o., Pittsburgh, Pa.)

CRANBERRY SAUCE

DEFOAMERS * SWIFT DEFOAMER F-42 & F-42 t — with © certification only (Swift & C o ., Ham m ond, lnd.<

DESSERT TOPPING QWIP * TRUE WHIP (Avoset Com pany, San Francisco, C a l.I

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• ELM FARM DETERGENT

©P

MOTHER'S LOW CALORIE BORSCHT (M other’s Food Products, N ew ark, N. J.)

• SUGARINE LIQUID SWEETENER (The Su garine Co./ Mt. Vernon, III.) • COTT LOW CALORIE SODA (Coff B everage C o rp ., N ew H aven, Conn.) ♦@P ZEEZ-TABS (Freeda Pharm aceuticals C o ., N .Y .)

DETERGENTS (See also Dishwashing Detergents)

• ALL

(Elm Farm Foods C o ., Boston, Mass.)

KEY DETERGENT (Key Foo ds, Brooklyn, N. Y.)

•

* • FAIR MART ALL PURPOSE DETERGENT (M ichael’s Fair Mart, B klyn., N. Y.)

* • WALDBAUM’S DETERGENT (W aldbaum ’s Inc., Bklyn., N. Y.)

DIAPER WASHING & DEODORANT

(M onsanto Chem ical C o ., St. Louis, Mo.)

• KIRKMAN BLUE • SUPER SUDS BLUE • LIQUID VEL

DIAPER-SWEET (Bu-Tay P rod., Ltd., Los A n g eles, Cal.)

DISHWASHING MACHINE DETERGENTS (See also Detergents)

• VEL (Colgate-Palm olive C o ., Jersey City, N . J J

LESTOIL (A dell Chem ical C o ., H olyoke, Mass.)

• AD • FAB

<§>

• DISH-WASHER ALL (Monsanto Chem ical C o ., St. Louis, Mo.)

• AMERICAN FAMILY • BLUE DOT DUZ

FINISH

• CHEER

(Econom ics Laboratory, Inc., St. Paul, Minn.)

• DASH • DREFT

• CASCADE (The Procter & G am ble C o ., Cincinnati , O hio)

• OXYDOL JO Y • LIQUID DREFT • TIDE • BIZ BLUE LIQUID DETERGENT (The Procter & G am ble C o ., Cincinnati, O hio)

GLIM (B. T. Babbitt, Inc., N . Y.)

GARBER’S MISROCHI SALAD DRESSING

• TREND

(G a rb er’s Eagle O il C o rp., Bklyn., N. Y.)

• LIQUID TREND HEINZ FRENCH DRESSING

(Purex C o rp ., Ltd., South G a te , Cal.)

(H. J. H einz Co ., Pittsburgh, Pa.) •

UNCO LIQUID DETERGENT MOTHER’S

(Lineo Distributing C o rp ., C h ica g o, III.)

Salad Dressing

• ASSOCIATED DETERGENT (A ssociated Food Stores, In c., Jam aica, N . Y.)

October, 1957

©P

Mayonnaise (M other’s Food Products, N ew ark, N. J.)

UOJCA

KASHRUTH

Dressings feo

* Whitefish Roe Caviar * Salmon Roe Caviar

WISH-BONE ITALIAN SALAD DRESSING

* Anchovy Paste

(K. C. W ishbone Sa la d D ressing Co., Kansas City, M o.)

TRIM SALAD DRESSING

(Vita Fo o d Products, Inc. N . Y. C.)

‘© P

MODERN RECIPE GEFILTE FISH (A dler's Food Packing C o ., Bklyn., N . Y.)

TRIM CHEF DRESSING (Trim Food s, In c., P hiladelphia, Pa.)

DIRECTORY

FLAVORS ©P

MERORY FLAVORS INC. (Clifton, N. J.)

FLAVOR IMPROVER A C C EN T (A c’cent International, Ch ica g o , III.)

ROYAL SNACK Cream Herring Matjes Fillets Spiced Herring

{© P

(The G rea t W estern Su g a r C o ., D enver, Colo.)

(M arine Food s, Detroit, Mich.)

LAWRY’S SEASONED SALT

Lunch Herring

d o w ry ’s Products, In c., Los A n g e les, Cal.)

Herring Cocktail Tidbits Salmon (in wine sauce) (M arine Food s, Detroit, M ich.)

©P

MOTHER’S GEFILTE FISH (M other’s Food Products, N ew ark, N. J.)

DEMING’S SALMON (Dem ing & G o u ld C o ., Bellingham , W ash.)

STAR-KIST

GREAT WESTERN MONOSODIUM GLUTAMATE (MSG)

FOOD PACKAGES ©P

CARE

(New York, N. Y.)

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

Tuna Egg Noodles & Tuna Dinner (Star-Kist Foods, Inc., Terminal Island, Cal.)

EATWELL TUNA (Star-Kist Foods, Inc., Terminal Island, Cal.)

VITA— with © label only * * * * * * * *

Bismarck Herring Lunch Herring Cream Fillets Party Snacks Cocktail Herring Fillets Herring in wine sauce Spiced Anchovies Pickled Salmon

* NIFTY FROZEN WAFFLES (Nifty Fo o ds C o rp ., Brockport, N . Y.J

MILADY’S Blintzes (blueberry, cherry, cheese, potato— all are milchig) Waffles (M ilady Fo o d P rod., Brooklyn, N . Y.)

ASSOCIATED WAFFLES (A ssociated Fo o d Stores C o o p ., N . Y. C.)

JEWISH LIFE

UOJCA

KASHRUTH

DIRECTORY

Frozen Foods fconf.J

GLYCERINE— Synthetic

SUNKIST LEMON CONCENTRATE

SHELL SYNTHETIC GLYCERINE

EXCHANGE LEMON CONCENTRATE

(Shell Chem ical C o rp ., N. Y. C.)

CAL-GROVE LEMON CONCENTRATE CALEMON LEMON CONCENTRATE (Exchange Lemon Prod. Co./ Coron a, Cal.)

SUNKIST FROZEN CONCENTRATED ORANGE JUICE

HONEY @P

GARBER’S MISROCHI (G a rb er Eagle O il C o rp ., Bklyn., N. Y.)

(Exchange O ra n g e P rod., O n tario, Cal.)

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MOTHER’S FROZEN GEFILTE FISH

KARMEL FROZEN CHICKEN PIES

(M other’s Food Prod., N ew ark, N . J.)

* KARMEL FROZEN BEEF PIES (Karmel Kosher Prod., In c,, Far Rockaway, N . Y.)

CALIFORNIA PACKING CORP. (San Francisco, Cal.)

FRUITS— Packaged DROMEDARY Fruits and Peels Moist Coconut Shredded Coconut

(See also Scouring Pow ders, Detergents an d Dishwashing Detergents)

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BRILLO CLEANSER

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BRILLO SOAP PADS (Brillo M fg. C o ., Brooklyn, N . Y.)

GLIM BAB-0 BABBITT’S CLEANSER CAMEO COPPER CLEANER (B. T. Babbitt Inc., N . Y. C.)

(The Drom edary C o ., N. Y. C.)

MUSSELMAN’S

DURA SOAP FILLED PADS (Durawool, Inc., Q u een s Village, N. Y.)

Cherries Sliced Apples fC. H. M usselm an C o ., Biglerville, Pa.)

MY PAL (Pal Products C o ., Brooklyn, N. Y.)

* • COMET

FRYING FAT * FRYMAX (The Procter & G am ble Co.)

• SPIC & SPAN (The Procter & Gam ble C o ., Cincinnati, O hio)

KITCHEN KLENZER (Fitzpatrick Bros., Inc., Ch ica go, III.)

GLYCERIDES * DISTILLED MONOGLYCERIDE EMULSIFIER— with © label only (Distillation Products Industries, Division Eastman K odak C o ., Rochester, N. Y.)

BRIGHT SAIL (A & P Food Stores, N. Y.)

SO ILAX (Econom ics Laboratory, Inc., St. Paul, Minn.)

* ALDO 33K MONO-DI GLYCERIDE—

October, 1957

• SPRITE (Sinclair M fg. C o ., Toledo, O hio)

UOJCA Household Cleanser ( coni. J

KASHRUTH

DIRECTORY

JUICES HEINZ TOMATO JUICE

• TREND

(H. J. H ein z C o ., Pittsburgh, Pa.)

LIQUID TREND BLUE DUTCH CLEANSER

MUSSELMAN’S

(Purex Corp., Ltd., South G a te , Cal.)

Apple Juice Tomato Juice (C. H. M usselman C o ., B iglerville, Pa.)

• GEORGE (Bu-Tay P rod., Ltd., Los A n g e les, C a l.)

SUNKIST LEMON JUICE

* EXCHANGE LEMON JUICE * CAL-GROVE LEMON JUICE

BARTON’S BONBONNIERE (Barton's Ca n d y C o rp ., Brooklyn, N . Y.)

(Exchange Lemon Prod. C o ., Coron a, Cal.) * SUNKIST FROZEN CONCENTRATED

ORANGE JUICE (Exchange O ra n g e Prod., O n tario , Cal.)

VERYFINE APPLE JUICE

VERYFINE PRUNE JUICE (New England A p p le P rod., Littleton, M ass.)

COSTA’S FRENCH ICE CREAM (Costa's Ice Cream C o ., W o o d b rid g e, N. J.)

INDUSTRIAL CLEANSERS ARCTIC SYNTEX M BEADS

MARGARINE CRYSTAL (milchig) (L. Daitch & C o ., N . Y. C.)

LOW FOAM DETERGENT

DILBRO (milchig)

(Colgate-Palm olive C o., Jersey City, N . J.)

(Dilbert Brothers, In c., G le n d a le, N. Y.)

INSTITUTION X

MAR-PARV (pareve)

ORVUS EXTRA GRANULES ORVUS HY-TEMP GRANULES

MIOLO (milchig— bulk only) NU-MAID (milchig) TABLE-KING (milchig)

ORVUS NEUTRAL GRANULES CREAM SUDS

(Miami M argarine C o ., Cincinnati, O hio)

(The Procter & Gam ble C o., Cincinnati, O hio)

(M other's F o o d Products, N ew ark, N . J.)

INSTITUTIONAL BAB-0

NATIONAL MARGARINE SHORTENING (Milchig)

(B. T. Babbitt, N. Y. C.)

(N ational Yeast C o rp ., Bellville, N . J.)

MOTHER’S PAREVE

NEW YORKER (milchig)

JAMS AND JELLIES

(Roslyn Distributors, In c., M id d le Village, N . Y.)

HEINZ JELLIES (H. J. H ein z C o ., Pittsburgh, Pa.)

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BARTON’S BONBONNIERE (Barton's C a n d y C o rp ., Brooklyn, N. Y.)

MARMALADE * KING KELLY ORANGE MARMALADE (King KellyMarmalade C o ., In c., Bellflower, Cal.)

JEWISH LIFE

UOJCA

KASHRUTH

DIRECTORY

MARSHMALLOW TOPPING

MEDICINES

MARSHMALLOW FLUFF

*® P

(D urkee-M ow er, Inc., East Lynn, M ass.)

*@ P

EFFERVESCENT MINERAL SALT DIGESTION ANTACID COMPOUND (Freeda Pharmaceuticals C o ., N. Y. C.)

* PENNANT MARSHMAL-O (Union Starch & Refining C o ., Colum bus, In d .)

MELBA TOAST OLD LONDON MELBA TOAST

OLD LONDON MELBA ROUNDS

MOTHER'S

LADY MELBA

roN. J.l P

(M other's Food

(King Kone C o rp ., N ew York, N. Y.)

DEVONSHEER * Melba Toasts

MEATS AND PROVISIONS

* Melba Rounds

* Bar Bits * Q-Bits * Q-Bits Croutons

Meats

©P

Corned Beef

®P

Tongue

Frozen Meats

©P

Salami

Frankfurters

©P

Pastrami (I. G o ld b e rg & Son s, 220 D elancey St., N . Y. C.)

M’T SINAI ©P

Bologna

©P

Corned Beef

©P

Frankfurters

©P

Pastrami

©P

Salami

©P

Tongue (O x fo rd Provisions, 135 Walton St., (Brooklyn, N . Y.)

MEAT TENDERIZER ADOLPH'S (A dolph's Food Products, Burbank, Cal.)

October, 1957

(D evonsheer M elba Co rp., W est New York, N. J.)

MONOSODIUM GLUTAMATE (MSG) A C C EN T (International M inerals & Chem ical Co ., C h ica go, III.)

MUSTARD HEINZ Brown Mustard Yellow Mustard (H. J. H einz C o ., Pittsburgh, Pa.)

NOODLES & MACARONI PRODUCTS * BUITONI MACARONI PRODUCTS (Buitoni Foods Corp., So. Hackensack, N. J.)

GREENFIELD EGG NOODLES (G olden Cracknel & Specialty C o., Detroit, Mich.)

UOJCA

KASHRUTH

DIRECTORY

Noodles & Macaroni Products fconf.) POTATO CHIPS

PENNSYLVANIA DUTCH EGG NOODLES (M egs M acaroni P rod., H arrisburg, Pa.)

SKINNER’S (Skinner M fg. C o ., O m a ha, N eb.)

KO BEY’S

SOPHIE TUCKER

Potato Chips

(S o p h ie Tucker Food s, In c., Baltimore, M d.)

Shoestring Potatoes (Tasty F o o ds Inc., D enver, Col.)

STAR-KIST EGG NOODLES & TUNA DINNER

MONARCH SHOESTRING POTATOES

(Star-Kist Food s, In c., Terminal Island, Cal.)

(M onarch Finer Fo o d s, Division o f C o n so lidated Foods C o rp ., Ch ica go , III.)

SUNGLO Potato Chips Shoestring Potatoes (Tasty Fo o ds In c., D enver, Col.)

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WARNER’S POTATO CHIPS (East Coast Fo o d C o rp ., R iverhead, N. Y.)

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GARBER’S MISROCHI (G a rb er Eagle O il C o rp ., Bklyn., N . Y.)

• YITZCHOK GOLDBERG & SONS

MAZOLA (Com Products Refining C o rp ., N . Y. C.)

©P

POULTRY— Frozen (N ew York, N. Y.)

NUTOLA

• MENORAH

(Nutola Fat Products C o ., Bklyn., N . Y.)

• NER (M enorah Products, In c., Boston, M ass.)

PEANUT BUTTER PREPARED SALADS

BEECH-NUT (Beech Nut Life Sa vers, In c., C an a joh a rie, N . Y.)

MOTHER’S Cucumber Salad

PIE FILLINGS

Potato Salad (M other's F o o d Products, N ew ark, N. J.)

MUSSELMAN'S (C.

M ussel man

Pa.)

POPCORN TV TIME POPCORN (TV Time Food s, In c., C h ica go, III.)

JEWISH LIFE

UOJCA

KASHRUTH

DIRECTORY CAROLINA BEAUTY PICKLES LITTLE SISTER

RELISHES PICKLES, ETC,

W AY PACK PLAYMATES LITTLE OLIVE PICK OF CAROLINA

HEINZ

MOPICO

Pickles

(Mt. O liv e Pickle Co* Mt. O liv e, N . C.)

Dill Gherkins

SILVER LANE

Dill Sandwich Chips

Pickles

India Relish

Sauerkraut

Hot Dog Relish

(Silver Lane Pickle C o ., East Hartford,

Pickled Onions

Conn.)

Sweet Relish Sweet Cucumber Disks Sweet Cucumber Sticks Sweet Dill Strips Barbecue Relish Hamburger Relish * Candied Krink-I Chips * Garlic Flavored Spiced Pickle Chips (H. J. H ein z C o ., Pittsburgh, Pa.)

DOLLY MADISON (H. W . M adison C o ., Clevelan d, O hio)

VITA——with © label only * Pickles * Relish * Gherkins * Peppers * Pimentoes * Onions * Kosher Chips * Cauliflower * Sweet Watermelon Rind * Spanish Olives

MOTHER’S ©P

(Vita Food Products, Inc., N. Y. C.)

Pickles

©P

Gherkins

RESORTS

Sweet Red Peppers

©P

Pickled Tomatoes

©P

Pickled Country Cabbage

Spears.

WASHINGTON HOTEL (Rockaway Park, N. Y.)

©P

MONSEY PARK HOTEL (M onsey, N . Y.)

Hot Cherry Peppers Pickled Country Dishes

PINE VIEW HOTEL (Fallsburg, N . Y.)

©P

LAUREL PARK HOTEL (So. Fallsburg, N . Y.)

(M other’s F o o d Products, N ew ark, N . J.)

L’ART * * * * *

Sweet Cauliflower & Onions Sweet Relish MANHATTAN SWEET PICKLES MADISON SWEET MIXED PICKLES MADISON CANDIED SWEET MIDGET PICKLES (G reen Bay Food C o ., G ree n Bay, Wise.)

October, 1957

RICE HEINZ SPANISH RICE (H. J. H einz C o ., Pittsburgh, Pa.)

SALT • MORTON COARSE KOSHER SALT • MORTON FINE TABLE SALT

U O JC A K A S H R U T H

(cont.)

Salt

DIRECTORY

• PALCO POLISH POWDER PAL-LO

• MORTON IODIZED SALT

(Pal Products C o ., Brooklyn, N . Y.)

(Morton Salt C o „ Ch ica go, III.)

SAIL

• RED CROSS FINE TABLE SALT

(A & P F o o d Stores, N . Y.)

• RED CROSS IODIZED SALT • STERLING FINE TABLE SALT

SEASONED SALT

• STERLING KOSHER COARSE SALT

LA W RY’S

• STERLING IODIZED SALT

(Lowry s Products, Inc., Los A n g e les, Cal.)

(International Salt C o ., Scranton, Pa.)

SAUCES SHORTENING

HEINZ SAVORY SAUCE (H. J. H ein z C o ., Pittsburgh, Pa.)

CRISCO— 'w ith (0) label only * FRYMAX LIQUID SHORTENING

SCOURING POWDER

(The Procter & G am ble Co.)

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NUT-OLA VEGETABLE SHORTENING (N ut-Ola Fat P rod., Brooklyn, N. Y.)

(See also H ousehold C lea n ers, D etergents and D ishwashing D etergents)

BAB-O (with Bleach) • BABBITT’S CLEANSER

CAMEO CLEANSER

(B. T. Babbitt C o ., N . Y. C.)

• AJA X BEN HUR (bulk only) • KIRKMAN CLEANSER • NEW OCTAGON CLEANSER (Colgate-Palmolive C o ., Jersey City, N. J.)

• GARBER’S MISROCHI CLEANSER (G a rb er Eagle O il C o ., N ew York)

KITCHEN KLENZER (Fitzpatrick Bros., Ch ica go, III.)

• BLUE DUTCH CLEANSER (Purex C orp. Ltd., South G a te , Cal.)

*• COMET (The Procter & G am ble C o., Cincinnati, O h io )

MARIGOLD-—with © label only SWEETEX— with @ label only PRIMEX B. & C.— with © label only (Procter & G am ble C o ., Cincinnati, O h io )

NATIONAL MARGARINE SHORTENING (Milchig) (N ational Yeast C o rp ., Belleville, N. J.)

DELMAR MARGARINE SHORTENING (Delmar Prod. C o rp ., Cincinnati, O hio)

FLAVBEST ADMIRATION NATCO

• LUSTRO POLISHING POWDER MY PAL 94

SUPERCAKE (Suprem e O il Co.> N . Y. C.)

JEWISH LIFE

UOJCA

KASHRUTH

DIRECTORY

SOAP ©P

NUTOIA KOSHER SOAP (Nuto/a Fat Products C o ., Bklyn., N . Y.)

©P

BRILLO KOSHER SOAP (Briilo M anufacturing C o ., Bklyn., N. Y.)

LORI HAND SOAP (Freeda Pharm aceutical C o ., N . Y. C.J

(G a rb er Eagle O il Co., Brooklyn, N. Y.)

©P

LAWRY’S SEASONED SALT d o w ry ’s Products Inc., Los A n geles, Cal.)

Borscht Schav Russel

STEARATES

(G o ld Pure Food Prod., Bklyn., N . Y.)

HEINZ

Condensed Cream of Mushroom (dairy)

(M. W. Parsons-Plymouth, Inc., N. Y. C.)

Condensed Cream of Green Pea (dairy) Condensed Cream of Celery (dairy) Condensed Gumbo Creole (dairy)

SUGAR

Condensed Cream of Tomato (dairy)

®P

Condensed Vegetarian Vegetable

©P

MOTHER’S Borscht

FLO-SWEET GRANULATED SUGAR (Refined Syrups & Sugars, Inc., Yonkers, NY.)

(H. J. H ein z C o ., Pittsburgh, Pa.)

©P

FLO-SWEET LIQUID SUGAR

* • SUGARINE LIQUID SWEETENER (The Su garine C o ., Mt. Vernon, III.)

Cream Style Borscht Cream Style Schav (M other’s F ood Products, N ew ark, N . J.)

SOUP M IX

SYRUP ©P

BARTON’S BONBONNIERE (Barton’s C an dy C o rp ., Brooklyn, N. Y.)

NUTOLA Chicken Noodle Soup Mix Noodle Soup Mix (Nutola Fat Products C o ., Bklyn., N . Y.)

TZITZITH LEON VOGEL (66 Allen St., N . Y. C.)

SOUR CREAM * DELLWOOD (M iddletown M ilk & Cream C o ., Yonkers, N. Y.)

October, 1957

M. W OLOZIN & CO. f3d Eldridge S t , N. Y. C.) ZION TALIS MFG. CO ., INC. (48 E ldridge S t , N. Y. C.)

U O JC A VEGETABLES

KASHRUTH

VITAMINS (Bulk)

DROMEDARY PIMIENTOS

COLLETT-WEEK CO.

(The D rom edary Co., N . Y. C.)

(O ssin in g, N . Y.)

* CAVERN MUSHROOM PRODUCTS

* HALIBUT LIVER OIL PRODUCERS

(K-B Products Co., H udson, N . Y.t

©P

DIRECTORY

(Seattle, W ash.)

VITAMIN TABLETS

KOBEE

(San Francisco, Cal.)

VITALETS

KOVITE * PANLEX

GENTRY, DIVISION OF CONSOLIDATED FOODS CORP.— with @ label only

* KO-LIVER

(Los A n g e les, Cal.)

* HI-KOVITE (Freed a

VINEGAR ©P

GARBER’S MISROCHI (G a rb er Ea g le O il C o ., Brooklyn, N . Y.)

AgarPro., N. Y. C J

WATER SOFTENER & BLUING

VERYFINE

RAIN DROPS

White Distilled Vinegar

(Bu-Tay P rod., Ltd., Los A n g e les, Cal.)

Cider Vinegar (N ew England A p p le P rod., Littleton, M ass.)

WINE & ¿IQUEURS

HEINZ

©P

Salad Vinegar

HERSH’S KOSHER WINES (Hungarian G ra p e Products, In c., N . Y.)

(H. J. H ein z C o ., Pittsburgh, Pa.)

CARMEL— bearing hechsher of Chief Rabbinate of Israel (Carm el W ine C o ., In c., N. Y.)

V inegar (eont.)

HEINZ Tarragon White

Cider Vinegar

GAN EDEN (U. S. W ine & Liquor C o ., C h ica g o , III.)

MUSSELMAN’S fC. H. M usselm an C o ., Biglerville, Pa.)

SHALOM (U. S. W ine C o ., St. Louis, Mo.)

Rex Amber (H. J. H ein z C o ., Pittsburgh, Pa.)

YEHUDA BRAND (Yehuda W ine C o ., N. Y. C.)

RUTMAN’S (Rutman's W ine C o ., Clevela n d , O h io )

JEWISH LIFE

TR Y T H ES E FAM O U S K O SH ER AND P A R V E ffllilliiftN D

T IM E

SAVER S!

VEL for meat and dairy dishes (0,0'SH^

• STOCK«*6*

UN©**'*

Yes, K o sh e r a n d P a rv e V E L c u ts d is h p a n grease in seconds.. .Yet, no “D etergent Burns to hands. I t ’s MarVe/ous.

WOOL**6

I SoKindtoHonds^

AJAX for pots, pans, sinks and tubs Now, Kosher and Parve A JA X “T H E FO AM IN G C L E A N SE R ” has a new bleach plus a special brightener! New A JA X removes more stains than liquid b leac h es. . . B rightens faster than other clean sers. . . W orks easier than any other household product.

"IHE FOAMlN®

?UANSEf<

FAB for family laundry Clothes washed in modern FAB are Clean Clear T hrough -*• not ju st surface clean — not just bleachy white. And they’re deodorized too! FA B is th e modern, heavy duty detergent for th e whole fam ily wash. Kosher arid Parve FAB is wonderful for all your dishes, too! A L L O F T H E S E F IN E P R O D U C T S B E A R T H E S E A L O F A P P R O V A L O F T H E UNION O F O RTH O DO X JE W IS H C O N G R EG A TIO N S O F A M E R IC A

COLGATE-PALMOLIVE COMPMfig

mm.

fmï\m

May you be inscribedfor a goodyear.

H. J. Heinz Company Makers o f the

Varieties.

More than 40 Heinz Varieties bear on their labels the (Q) seal o f approval of TH E UNION OF ORTHODOX JEWISH CONGREGATIONS OF AMERICA.