Jewish Life December 1957 by Jewish Action

th is is s u e

A. A. D a v id so n • A ryeh N e w m a n J ules C o h e n • M ich ael W allach A r t h u r S. G r een

I srael T a slitt P in c h a s H . P e l i I srael D . Lerner

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Warmest Chanukah Greetings from the Orthodox Jewish Community of Memphis, Tennessee ANSHEI SPHARD CONGREGATION M o r t o n B a u m , Rabbi D r . B e n S c h a f f e r , President

BARON HIRSCH CONGREGATION D r . I s a d o r e G o o d m a n , Rabbi P h i l i p B e l z , President

BETH EL-EMETH CONGREGATION P h i l l i p G o l d m a n , Rabbi S o l F r i e d m a n , President

May our combined efforts bring the Light of Torah to all mankind.

JEWISH LIFE

Nov.-Dee. 1957

fj"3

Kislev, 5718

Vol. XXV, No. 2

Sa u l Be r n st e in , Editor M. M o r t o n R u b e n s t e in D r . Eric Of f e n b a c h e r R e u b e n E. G ross R a b b i S. J. Sh a r f m a n Libby Kl a p e r m a n Editorial Associates

EDITORIALS THE MORAL CHALLENGE OF THE EARTH SATELLITE .................................. AN "IMPOSED SOLUTION"? ............. THE AMSTERDAM CON FERENCE ...... JEWISH WRITERS AND JEWISH READERS .................................

5 6 7 8

ARTICLES Cover Illustration by P aul H ausdorf Inside Illustratioris by B er n ard M erl ing

JEWISH LIFE is published bi monthly. Subscription two years $3.00, three years $4.00, four years $5.00, Supporter $10.00, Patron $25.00. A ll rights reserved

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

ELEVEN HUNDRED CHILDREN A. A. Davidson WHAT IS YOUR RELIGION? ............... Jules Cohen REBUILDING THE FOUNDATIONS Michael W allach HASHKOFAH: THE JEWISH CONCEPT OF CO U RA G E ........... Samson R. Weiss THE BIBLE LOOKS AT JUVENILE DELINQUENCY .................... Israel Taslltt THE ELECTION AND ROLE OF ISRAEL'S PRESIDENT ...................... Aryeh Newman THE PUBLIC SCH O O LS AND JEWISH EDUCATION ............................. Arthur S. Green

10 15 21

SHORT STORY Published by U n i o n o f O r t h o do x J ew ish Con g r eg a t io n s o f A m erica

M oses I. Fe u e r st e in President

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.

December, 1957

A STUBBORN JEW Pinchas H. Pell

BOOKREVIEWS S O N G O F FAITH ................. Miriam Llpstadt IN DEFENSE OF JEWISH R IG H T S ...... Samson R. Weiss FOR NON-JEWISH EYES ...................... Israel D. Lerner FROM A BYGONE ERA ........................ W illy Hofmann

53 54 57 59

FEATURES AM ONG OUR CON TRIBUTORS..........

LETTERS TO THE EDITOR

Excerpts selected and translated by David M. Hausdorf

A* A. DAVIDSON is well known to J e w ish L if e readers for his

distinctive articles and stories. Born and bred in Yonkeis, N. Y., he has gained a reputation as one of America’s most promising young Jewish writers. His work lias been published in many leading periodicals. He is the recipient of the first prize of the Ellery Queen’s Mystery Magazine annual contest for 1956. PINCHAS H. PELI is the director of the Mosad Harav Kook in Jerusalem and the author of numerous articles, stories, and poems published in Israeli and American magazines. MICHAEL WALLACH is the Executive Secretary to the Chief

Rabbinate of Britain. He organized and participated in the Amsterdam Conference of European Rabbis, the subject of his article in this issue. ARYEH NEWMAN is the assistant editor of the Torah Educa

tion Department of the Jewish agency in Jerusalem. Numerous of his articles on Israeli life have appeared in J e w ish L if e and other periodicals. ISRAEL TASLITT, a leader of the orthodox Jewish community pf Cleveland, Ohio, is Vice President for the Midwest region of the Union of Orthodox Jewish Congregations of America. He contributes a weekly column of news comment to the Cleveland Jewish Review and Observer. ARTHUR S. GREEN teaches both public school and Hebrew

school in Chicago, 111. He is the author of numerous articles on the subject of child education. JULES COHEN is the national coordinator of the National Com

munity Relations Advisory Council. A lawyer by profession, he was formerly the executive director of the Brooklyn Jewish Com munity Council, the largest council of its kind in the country. His article, “The Hennings Committee—An Interim Report,” ap peared in the Kislev 5716/1955 issue of J e w ish L if e . MIRIAM LIPSTADT lives in Far Rockaway. Mother of three

children, she is active in religious and educational endeavor and is much in demand as a lecturer and book reviewer for women’s organizations. RABBI ISRAEL D. LERNER is the principal of the Springfield

(Mass.) Hebrew Day School. His articles have appeared in Anglo-Jewish and Hebrew periodicals. DR. WILLY HOFMANN is a distinguished surgeon, writer and

lecturer. JEWISH LIFE

A L S

The Moral Challenge of the Earth Satellite OW the wonders of science have given birth to an achieve ment that promises to take man beyond the confines of this hard-lived planet. To many of us, the imagination-defying glory of the first man-made “moon” is clouded by the auspices under which it has been launched. Although the scientific foundations upon which the earth satellite has been developed are largely of Western origin, the hard fact remains that it was Soviet Russia that won the race to be first to turn this scientific dream into reality. Not free men and free minds have achieved this triumph but bondsmen. “Sputnik” is no less threat than promise.

There is a certain logic in the fact that the Soviet Union was the first to conquer terrestial limits. The earth satellite i$ the crowning achievement, to date, of modern technology, itself the charac teristic instrument of modern materialism, which finds its most categorical expression in Communism, the creed of Soviet Russia. The Soviet Union will undoubtedly become increasingly adept in the application of technology, for by virtue of its sovereign materialism, the thinking and energies of the Communist realm are exclusively addressed to mastery of the physical world. In ace newly-awakened awareness of this fact, the Western powers, and on the United States in particular, are tensely focussing on means Soviet of overcoming Russia’s lead in this area. To do so is a practical Terms? and psychological necessity, but there is grave danger that the race will be run on Soviet terms. Modern science, technology, and industry are the product of Western civilization, and exercise a high degree of dominance in the Western standard of values. But this dominance has never been complete and has never gone unchallenged. It is precisely because these forces have been in some degree counterbalanced by spiritual ideals born of religious belief that human dignity and freedom have endured. The function of Western civilization is to make of science the tool of a mankind conscious of being created in the Divine image. It will be a fatal error if we permit ourselves to be stampeded into enthroning the new Baal, tech nology, as the master of human destiny. UR government is sparing no efforts to mobilize American resources to overtake and surpass the Soviet Union in the technological fields in which it excels. Is it not equally urgent that we mobilize our moral resources, that we call together our

December, 1957

best minds, our noblest thinkers, our spiritual bannear-bearers, to explore the problems which confront society itself in this uncharted new era, to formulate an approach to a world of new dimensions, to plan for a morally secure America even &s we strive for a materially-secure America? .... Through the recent centuries, man has paid a heavy penalty moDinze for faiiure to equip himself spiritually to master the new tools Moral which came to his hand. We stand at the threshold of an era Forces dazzling in its technological potential. With the lessons of the past to guide us, we must prepare ourselves to meet this moral challenge. “Not by might, nor by power, but by My spirit, saith the Lord of hosts ' this, the message of Chanukah, be the light with which to choose our path as we go forward to the unknown.

“ImposedSolution” ? ROM a rather unexpected source has come support, in effect, for an approach to the Israel-Arab dilemma previously ad vocated by this publication and others, Nuri as-Said, former Premier and Foreign Minister of Iraq and still a major influence in that country, is reported by the New York Times as urging that the “Western powers, led by the United States, should enunciate a specific plan for a solution of Arab-Israeli issues, and then go to work to put it across.” There seems to be no doubt in the mind of this Arab leader that it lies within the means of the United States and its allies to effect such a solu tion—once they are really determined to do so. Many in this country, gravely apprehensive that the present formless Near East policy is playing into Soviet hands, will have reached the same conclusion.

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The reputedly pro-West Nuri as-Said, of course, does not speak for the Arab rulership, which is overwhelmingly under Soviet domination or subject to its influence. And his words were spoken in Washington, not in Baghdad. But Mr. as-Said will presently return to Iraq and will not have dared to risk personal security by taking a position here which will not have a sub stantial measure of support there. Measure

^ goes w i^out saying that such solution of Arab-Israeli issues - as may be visualized by as-Said would not be of the same char; ° acter as would be conceived by Israelis. Yet the Iraqi leader, a Realism seasoned realist, can have no illusion as to either the possibility of Israeli yielding to a “solution” which conflicts with their basic position or as to the possibility of American willingness to en force such a solution in the face of determined resistance. Ac-

JEWISH LIFE

cordingiy, unless Nuri as-Said is playing a very devious personal game—which is admittedly possible!—he must be confident that a formula which is the final showdown is acceptable to both Israel and the Arab countries can be devised and implemented. Action

S 8 § our Administration see fit to proceed towards this goal?

Now Undoubtedly, such measures entail risks, but it seems evident

that continuation of the present policy entails greater risks, and with no prospect of beneficial consequences to either Arab-Israel relationships or to American security. Bold action today can resolve a problem which may not hold for tomorrow—tomorrow may be just a day too late.

The Amsterdam Conference HE IMPACT of the recent Conference of European Ortho dox Rabbis held in Amsterdam, which is discussed in an accompanying article, will be felt far beyond the bounds of Europe. The first gathering of its kind in the history of European Jewry, it is a demonstration of the capacity of Torah forces to address themselves to the circumstances of our time. Not less important, the Conference bespeaks the purposeful affirmation of Halochah as the sole and sovereign prescription for the gov ernance of Jewish life.

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The needs and problems to which the Amsterdam Conference was directed are shared in full measure in the United States. While many see these needs and problems as the product of a course of history beyond Jewish control, others more properly see at their root an ailment specifically within the area of Jewish responsibility-—disregard for Torah as the Divinely given man date of Jewish life and for Halochah as the Divinely ordained format for Jewish living. It is because of this basic ill that Jewry has stood weak and powerless in the face of hostile forces, and because of this that Jewry is fragmentized, rent with dissension, victimized by spurious creeds, and beset with ignorance and confusion. Not until an effective means of treatment is brought to bear can this underlying defect be corrected. In America, however, just as in Europe, not only are orthodox forces divided but there Basic is a fatal lack of central authority in Halochic matters. There is not one properly constituted organ recognized by all orthodox N eed Jews as authoritative in the field of Torah law in this country, or for that matter anywhere else on the American continent. Because of this, while there are recognized individual Halochic authorities, submission to their decisions has not become the December, 1957

pattern of Jewish communal life. Amidst a confusion of conflict ing pronouncements Jewish life stands weakened at its source. The Conference of European Orthodox Rabbis, bearing prom ise of unified effort on a foundation of unified Halochic direc tion, sets an example which must inspire like effort on this continent. So mobilized, we can truly come to grips with the massive problems which face us. Ours is the unshakable con viction that Torah is the “tree of life”, but only with a modicum of rational organization and effort can we effectively reap the priceless fruit. The Amsterdam Conference, spurring Jewry to wards this goal, has earned the tribute of Torah forces the world over.

Jewish Writers and Jewish Readers T A conference of Jewish writers held in November under the auspices of the National Jewish Welfare Board and the Theodore Herzl Institute, the well known writer Charles Angoff took timely issue with colleagues devoting themselves to their favorite exercise of castigating and “exposing” American Jewry. Addressing himself to the reiterated complaint that American Jews do not adequately patronize the output of Jewish writers, Mr. Angoff said:

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“It is true that the general Jewish public is not as hospitable to Jewish books as it should be, but some of this is due to the fact that many of our creative Jewish books have been either mediocre in quality, or downright bad. Another—and probably more telling reasons—is that Jews have for a long time inclined to look down upon their own traditions and hence upon the imaginative works that rely so heavily on these same traditions.” One less sparing of the sensibilities of the authors of “creative Jewish books” than Mr. Angoff might have put it rather more bluntly at this tempting occasion. While it is all too true that American Jews, by and large, manifest inadequate interest in Jewish literary endeavor, it is not to be expected that they should Unworthy willingly accept any junk that is offered them in the name of Work creative Jewish literature. The Jewish reader might well match the protest of the Jewish writer with one of his own—namely, that the puzzle is not why the market for Jewish books is so limited but rather why so many items of little worth achieve publication and, apparently, some kind of readership. Rare as precious stones are the fictional and non-fictional works addressed to the Jewish audience that are worthy of that 8

JEWISH LIFE

audience. A major proportion of this output—especially that which presents itself as “creative Jewish writing”—is character ized not only by the crudest kind of drug-store novel writing, superficiality, and pretentiousness, but by gross ignorance of, and even underlying aversion towards, the Jew. With remarkable persistence, publishers offer to Jewish readers ill-written works barren of insight into Jewish life, devoid of the elements of Jewish knowledge, lacking either identification with or awareness of the Jewish spirit, minus any intrinsically Jewish motif—except that they are “about Jews” or about on£ or another supposed phase of Jewish existence. Bad money, it is said, drives out good money, and bad books surely destroy the market for good books. Perhaps if Jewish bookdom were relieved of encumbrances, leav ing the field open for better work, readers might eventually come out from under the cover to which, in sheer self-defense, so many have been driven. UE potential of Jewish readership is indicated by the fact that for all the present limits of the Jewish book market, it is high in proportion to that of other American religious and ethnic groups. The vast growth of Jewish consciousness during recent years gives unquestionable assurance that a much broader audience is available, if properly cultivated. But a broader Jewish Re a l readership will develop, not by the synthetic “Jewish Book . Month” technique, and not by proclaiming the gladdening news ™erff that the Jews are “the people of the Book”, but through books Required of authentic merit—both literary and Jewish. Jews will read Jewish books if they have an authentic, distinctive, Jewish value combined with good writing. Why else should they read them? We venture to offer an amendment to the second part of Mr. Angoff’s statement. It is, today, not Jewish readers but certain categories of Jewish writers who are “inclined to look down upon their own traditions.” These writers lag behind their audi ence. It is a question whether they can ever get abreast of their prospective readers, not to say give the intellectual leadership which is the function of the creative writer. It is time to clear the way for Jewish writers to whom Jewishness is life, a life of inexhaustible meaningfulness and surpassing truth, who have a truly Jewish word to say, and who know how to say it.

Commencing with this issue, JEWISH LIFE subscribers will receive the © KASHRUTH DIRECTORY in booklet formr together with their copies of the magazine. Please see Announcement on page 64.

December, 1957

1100 Children By A. A. DAVIDSON u m imUriF^i i

It!uj tiiu ^ n t t^itm nfi hof

The work of the Jewish Child Care Association,

examined from a religious point of view

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HE BOY seemed to be, as he are part of the “eleven hundred chil joked and laughed and tossed the dren from broken or trouble-ridden ball to his friend, like any other Jewhomes, ranging in age from five days ish kid in his early teens on a sum to eighteen years” who are cared for mer’s day. But I had to believe it each year by the Jewish Child Care when I was told that he was illegiti Association of New York. It is a mate ~ emotionally disturbed and tremendous job. The JCCA deserves mentally retarded. Another boy sat much credit. Last summer, over a off to one side watching—watching si period of two months, I visited many lently. He only speaks, they told me, of the offices and all the institutions when spoken to— and then not al of the JCCA, and talked with execu ways. One of the boys shambled past tives, staff members, foster parents, me with a vacant face and two black and children. I was greatly impressed. eyes, the result of falling down a Most of the impressions were favor flight of steps because of poor co able. ordination. All three children, and seventy-odd others, were student-cli BOUT a hundred and fifty years ents at the Edenwald School in the ago, a Jewish veteran of the Re east Bronx. Only children who are volutionary War lay dying in New emotionally disturbed or mentally re York. The then tiny Jewish com tarded — or both, as is frequently the munity collected funds to aid him in case —■are accepted as Edenwald resi his last illness, and after his death dents. And when the visitor realizes several hundred dollars remained. that, in addition, many of the chil With this small amount was founded dren come from broken homes, he the Hebrew Benevolent Society of wonders what more life can do to New York, which — after many merg weight the scale against them. ers and mutations — still exists today And yet not only are many of them under the name of the Jewish Child helped to gain their full capacity to Care Association of New York. . . . learn and laugh, but many of them The old soldier’s name has been lost. graduate to a world which they have For the middle seventy-five years learned to live in successfully, and no of its existence, this organization con longer require assistance — or even cerned itself mainly with orphanage pity. I know. I met some of them. work. But things have changed — The seventy-five or so at Edenwald epidemics, in which many parents of

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JEWISH LIFE

young children died, have been large for Hebrew lessons or Sunday School ly prevented by new discoveries in “if the parent expresses the wish.” It medicine. Equally important, in keep will also pay for music lessons. But ing homes together, have been ad orthodox Jewry was slow when new vances in social practices. Fifty years “social therapies” began to appear on ago the loss of even one parent put the scene, and now it is a mere on an intolerable burden on the surviving looker, a suppliant. Not a single rabbi, one. Today there are allowances from for instance, is used in what the JCCA governmental and private agencies terms “counseling.” It is all done by which help the widow to stay at home social case workers aided by special and keep her children, or help the ists such as psychiatrists, pychologists widower to have part-time housekeep and remedial teachers. ing service. Several hundred children are in But these advances have been foster care under the Jewish Child matched by others less goodly. The Care Association, the official foster number of divorces is rising — the care agency for Jewish children placed number of adults and children suffer under the Department of Welfare (of ing from mental or emotional troubles course not all are DW cases). Thirty is steadily increasing. Homes today to forty of those under three years old are broken by death infinitely less are in non-Jewish foster homes —I but often than by these latter causes. this is not the JCCA’s fault. Despite What happens when a mother de appeals from pulpits, and in syna cides that she “can’t cope any more” gogue bulletins, even an editorial in with the problem of being a mother? the pay-Morning Journal, not enough Well, if she is Jewish and lives in New Jewish couples have volunteered. And York City, she may well find herself taking her problem to the York Ave nue address of the Jewish Child Care Association. Maybe she picked it out } of the phone book. Maybe a friend — a physician — a rabbi, perhaps — told her of it. Maybe it was the Depart ment of Welfare, or the Childrens’ Court. Maybe the children arrive there without the mother, who may be hospitalized. Or — HE reduced role of religion in Jewish life is realized very keenly when visiting many of New York’s Jewish community-sponsored welfare institutions. Ben Bag-Bag said that “Everything is in the Torah.” But its role has been taken over by the secu lar religion of social work, which has its own clergy, so to speak. Judaism here assumes the position of a sidedish on the table. The JCCA will pay

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December, 1957

Welfare and those of the JCCA — which, by the way, are much higher. But suppose the verdict is that a child must go to one of the institu tions to live? Here the religious Jew meets up with a shock: None of the residential institutions of the Jewish Child Care Association of New York observes Kashruth -r-.a minimal basis of Jewish daily living! What does the parent, already in distress and anguish, do then? One official of a JCCA in stitution says that in such a case he recommends they try another institu tion— but suppose this other institu tion offers no program for the emo tionally disturbed child? It is a terrible N MANY instances the child is decision to have to make. Why should considered as not ready to enter a Jewish parent have to make it? a foster home. His troubles may not Various reasons are offered to ex permit him, for example, to respond plain this unhappy circumstance, but to substitute parents (even those he here is something singular— no JCCA knows are not “for good” ) any more than to his own. If in addition to hav official (with a single exception) was ing emotional disturbances, he is men willing to be quoted on his views about the Kashruth question! Some tally retarded, he goes to Edenwald School. I say “he”, but recently a officials told me that they don’t care, small number of girls have been ad others are willing, others are uncer mitted. In Pleasantville Cottage School, tain -77 about kosher kitchens ip the which is for children of normal men residential institutions. The decision, tality, there have always been girls as however, does not rest with the em ployees. It has been proposed that well as boys. Let us assume, then, that we have Kashruth be instituted, but, I was in a religiously-observant couple or single formed, the Board of Directors has parent who cannot keep the child or refused. Some Board members, it ap children at home. If a foster home pears, are not interested in promot is recommended by the JCCA, the ing Kashruth, they are morally op problem now arises — is an orthodox posed to i t . . . or so one hears. The children, even the younger chil foster home available? Will the child who has been reared in a religious dren, in Edenwald and Pjeasantville, atmosphere find open to him another are aware their food isn’t kosher, they home of that sort? One where prayer told me so without my asking — in and Sabbath and Kashruth are \ part spired, perhaps, by the fact that I have of life, and not something odd and “an orthodox appearance”. Religious curious? Let us hope they are fortu education? At Edenwald a rabbi from nate — a religious Jewish family has a nearby synagogue (I didn’t meet been accepted as meeting the foster him, but was told he is orthodox) home standards of the Department of comes in what time he can spare from

they can’t be conscripted, even though there is a higher board-rate offered. From time to time I had heard stories that traditionally-observant couples were not desired as foster parents (I am speaking now of chil dren over the age of th re e )— but the JCCA officials deny this with such vigor and with such apparent sin cerity that I believe them. They assert, in fact, that they cannot get enough orthodox Jewish couples to become foster parents to meet the needs of orthodox Jewish children. And I have heard this before, too. What’s the reason, do you suppose?

JEWISH LIFE

his regular congregational duties. Re member that many there are not only mentally retarded but emotionally d}§| turbed. The blatt Gemora method is hardly indicated. Many of them have enough difficulty learning to read and write English — how can they attempt Hebrew? The minimal reminders of Jewish ways of living — the kosher dishes, the mezuzah, the mitzvoth and minhogim, are not there . . . I don’t know just what the rabbi can do with his hour or two a week, but I sup pose he does what he can. I was informed that “all boys are prepared for Bar Mitzvah and all girls for confirmation”.

mentally and physically sound) to live in and work for the wages offered —— which I am sure are not below stand ard. Pleasantville has, instead of coun sellors, “cottage parents”. Their pay averages a little over $3,000 per year, plus full maintenance. The educa tional requirem ents are sim ilar to those at Edenwald. Of course, Pleas antville is quite some way from the city — in fact, the school is some distance from the village. For what ever reason, again, competent nonJews fill quite a few staff gaps. There is a continual program of psychiatric treatment, but not all the children are

THERWISE, Edenwald is a fine considered “responsive” to such treat place. It has wide grounds, new ment, and consequently don’t receive buildings, and a good staff. The teachit. The grounds are like those of a ers are from the New York City pub small college, and by the way, if any lic school system. The counsellors, of you have an extra bicycle or two, who are a sort of semi-parent for the the Pleasantville Cottage School will children, are by no means all Jewish. be very glad to have it. It appears that you just cannot get Since my visit there, religiouslyenough competent Jews (although not observant parents have complairied to even a high school diploma is re me that their children at Pleasantville quired, as long as the applicant is re are not permitted to come home for spectable, “good with children”, and visits before Shabboth starts. Friday

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December, 1957

night services are held by “the Jewish teacher”, a graduate of the (Reform) Jewish Institute of Religion; attend ance is compulsory at services, but not at Jewish educational classes unless the parent of child so requests. Many of the children go from Pleasantville to foster homes or to their own homes, but others — so I was told— “will need life-long care and protection.” For the older boys and girls who are considered en-route to normal living, the JCCA maintains two residence homes in Manhattan, one for boys and one (two, actually, but counted as one) for girls. The former is a rather dreary-looking place; the latter quite bright. It will come as no surprise when I say that in none of these is the kitchen kosher. There is a mezuzah on the front door-post of Friendly Home for girls. OW to “evaluate the role in the community” of the Jewish Child Care Association of New York? I sup pose only a survey taken by trained observers over a long period of time

can do that. It is obvious that the religious picture must dismay us. But have we orthodox Jews any institu tions of our own to offer refuge to the disturbed child, the retarded child? Is it enough merely to puzzle over the policy whereby the JCCA accepts legitimate children if either parent is Jewish, but illegitimate children only if the mother is? Surely we must say of each troubled child, “In hi$ afflic tions are we afflicted.” And year by year their number increases. We can not go in and close the doors behind us and say that the evil will not be fall us — it does befall us. When we see other Jews erring, and causing our children to err, we must speak out. But — remembering the shortage of orthodox foster homes for orthodox children, the Jewish babies succored in Gentile homes because Jewish homes have refused to take them in, and the utter absence of any religi ous institutions for any but well chil dren — remembering these things among others, let us not forget that we, too, are guilty.

FOR FEAR OF HEAVEN ONLY When Rabbi Samuel bar Sustra (Susreta) w as in Rome, he found some jewels which the empress had lost. He heard a proclamation to the effect that if they were returned within thirty days, the finder would be rewarded; if returned after that, the finder would be executed. After the thirty days had elapsed, he returned the jewels he had found. When the empress asked him if he had not heard tfie proclamation, he rfplied that he had but he had not complied with its provisions because he did not want it said that he had returned them because of fear of man'| laws, but rather because of fear of Heaven. “Blesse^L is the G-d of the Jewsl she exclaimed. Talmud Yerushalmi, Baba Metziah II

JEWISH LIFE

What Is Your Religion? By JULES COHEN I ™ " » « « 1...............iH iiiiliiiiininiuiii{ii^ liiiiii*iiiii.................... ......iiiiiHiiiiiiiiiiininiiiiilh^AuiiniiiiiiiuiiHi................................................................... £

Asummary report on the possibility that the I960 Federal Census

may include a question regarding religious affiliation

ORE and more, American insti the government and tax-supported in tutions and endeavors are feel stitutions. The many and varied mani ing the impact of the current popu festations of religion or sectarianism larity of “religion” upon public life. in the public schools are striking ex In most instances, this impact is bene amples of such divisive issues. Reli ficial; in others, it may not be con gious holiday observances in the structive, but harmless. However, in schools, Bible reading, distribution of some areas, this impact poses serious the Bible by the Gideons Interna questions. tional, daily prayers, the placing of The expanding memberships of es a syncretized version of the Deca tablished religious institutions and the logue in the public schools—these and burgeoning of new synagogues and other practices continue to disrupt churches are all to the good. Theo communities across the country and logians and lay religious leaders may exacerbate interreligious differences. argue about the meaningfulness of Such occurrences as placing religious this mass “return to religion”, but symbols on public property, Sunday most people would consider this to closing laws, and zoning laws which be a constructive development. The work against synagogues and churches entertainment field is riding the wave similarly carry the seeds of inter of religiosity profitably. Witness the religious strife and friction. tremendous financial success of the Cecil B. deMille motion picture “The SSENTIALLY what is involved Ten Commandments” and other in all these issues is religious movies with religious themes like liberty, which is guaranteed by the “The Robe” and “A Man Called freedom of religion clause in the First Peter”. Similarly, the writers of popu Amendment to the Federal Consti lar songs have been taking advantage tution. The Supreme Court has in of the religious climate of our time terpreted this clause to mean that with such national hit tunes as “The there is a wall of separation between Lord Has Told Me So”, “I Believe”, church and state. This traditional and many others in the same category. American concept of church-state The impact of this resurgence of separation is subject to the same at religion becomes seriously controver tacks as other basic civil liberties, but sial when it begins to intrude upon is in special danger because of the

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religiosity of this period in American history. One such attack, which is currently receiving the attention of religious and other organizations in terested in safeguarding religious lib erty is the possibility that the Federal Bureau of the Census may include in the 1960 population census a question regarding religious affiliation. Religi ous and civil liberties organizations and leaders, as well as prominent newspapers, are lined up for and against this proposition. In an interview reported in the Washington, D.C. Catholic Standard of January 18, 1957, Dr. Conrad Taeuber, Assistant Director in charge of population and housing studies of the Bureau of the Census said that “what is your religion?’’ will be the only question if any inquiry about religion is included in the 1960 Cen sus* Such questions as “do you believe in G-d?” arid “do you attend church or synagogue regularly?” are not being considered by the Bureau because they are deemed improper and “con stitute an examination of religious belief, something prohibited by the First Amendment to the Constitution.” Dr. Taeuber is reported to have said such questions would pose “substan tial technical difficulties” since they would require defining the word “G-d” and the meaning of the phrase “regular attendance.” As part of its consideration of this sensitive and controversial issue, the Census Bureau in the fall of 1956 conducted a pilot survey by asking 431 persons over the age of 14 years “what is your religion?” This sampling was taken in four Wisconsin counties around Milwaukee. Answers were put down in the categories of “Catholic”, “Jewish”, “Protestant”, “all others” and finally “none.” When the answer was “Protestant”, a second question 16

was asked regarding denominational affiliation. This experiment was tried to ascertain whether those interviewed would answer the question and to learn the extent to which the public arid those interviewed might object to the question. It was reported that only three persons refused to answer the question and “a few” protested being asked the question. When Dr. Taeuber was asked about this survey, he in dicated that members of his staff were encouraged by the results and some wished to “do it again on a wider basis to see if the reaction is typical.” However, except for the one in Wis consin the Census Bureau has made no other preliminary tests. RGANIZATIONS which are on record in favor of the inclu sion of a question about religious affiliation in the 1960 census are the American Population Association, the National Council of Catholic Men, the Catholic Press Association, and the Association of Council Secretaries, which is made up of secretaries of some Protestant church councils. Some Catholic diocesan newspapers and the Catholic magazine America have editorialized in support of the proposal. Thomas B. Kennedy, editor of the official Catholic Directory, in a letter to the New York Times, also has favored the idea. The Baptist Joint Committee on Public Affairs, which represents six major national Baptist Conventions, adopted a statement at its annual meeting in Washington recently, ob jecting to the inclusion of a question on religious affiliation in the 1960 federal census. In addition, the Com-; mittee urged that executive groups of the member Conventions consider the matter at their next meetings. The International Religious Liberty Asso-

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JEWISH LIFE

elation, an interdenominational group, founded by the Seventh Day Ad ventists, similarly has asked the Bu reau of the Census not to include a

the question about religion in the 1960 census. In Jewish circles, the same degree of unanimity obtains on this issue as on other threats to religious liberty by attempts to weaken the principle of separation of church and state. No Jewish organization has taken a posi tion in favor of the proposal, while many Jewish organizations are now on record as objecting to the sugges tion that a question regarding reli gious affiliation be included in the 1960 census. The American Jewish Congress was the first to go on record during the summer of 1957. More recently, following months of a study process within its member national organizations and communities, the | National Community Relations Adi visory Council, of which the Union of Orthodox Jewish Congregations of America is a constituent, adopted a formal position in opposition to the proposal. In addition to the UOJCA, the NCRAC includes in its member ship the American Jewish Congress, Jewish Labor Committee, Jewish War Veterans of the United States, Union of American Hebrew Congregations, religious question in the 1960 census. United Synagogue of America, and 39 The American Civil Liberties Union, regional, state, and local Jewish in a letter to the New York Times community councils. dated July 26, 1957, reported having The Synagogue Council of Amer gone on record with the Bureau of ica, which, like the NCRAC, is a the Census in opposition to the in coordinating body for its constituent clusion of a question regarding re organizations which are the (Ortho ligious affiliation. The Rev. James A. dox) Rabbinical Council of America, Pike, Dean of the Protestant Epis the (Reform) Central Conference of copalian Cathedral Church of St. John American Rabbis, and the (Conserva the Divine, also wrote to the New tive) Rabbinical Assembly of Amer York Times in the same vein. The ica, in addition to the Orthodox, Con St. Louis Post-Dispatch, the Wash servative and Reform national congre ington Post and Times Herald, the gational bodies, also adopted the po Minneapolis Star, the Wichita (Kan sition which was recommended to the sas) Eagle and the Catholic magazine two coordinating agencies by the Commonweal have taken editorial Joinf Advisory Committee of the positions objecting to the inclusion of Synagogue Council of America and December, 1957

publishers of spiritual and religious books, advertisers whose products might rely upon church seasons and activities, population associations and many others wish an authoritative source for such statistics.” The St. Louis Review, official newspaper of the Roman Catholic Archdiocese of PACE does not permit a detailed St. Louis, replying to the St. Louis exposition of the reasons for the Post Dispatch editorial, recalls that positions of each of these organiza the same question regarding religious tions, leaders and publications. In affiliation was asked of eveiy man general, the proponents and objectors and woman in the armed services and give the same reasons for the respec asks why such a question should be tive points of view. David A. Mc- considered highly improper when Mullan, President of the National asked by the census taker “if we pro Council of Catholic Men, in a letter claim on our coins that it is in Him to the St. Louis Post-Dispatch on Sep that we trust, and have a chaplain tember 30, stated the reasons why his ask Divine guidance for the members organization favors including a ques of Congress at the beginning of each tion about religious affiliation in the session?” This editorial goes on to suggest that the question is a purely 1960 census as follows: “Census figures give information sociological one and the contention of great value, and inclusion of the that the question appearing in the question could serve as a guide for census will tend to breach the consti proper placing of institutions, such tutional wall of separation of church as churches, hospitals and schools. “The figures would have signifi and state is “unintelligible as well cant meaning for private and gov as unintelligent.” ernment welfare agencies, since in According to a report in the St. addition to geographical relations Louis Post-Dispatch, the Catholic income levels would be shown. Be cause religious convictions often magazine America has criticized the influence everyday activities of vari disapproval by the Census Bureau of ous groups, the study also would such questions as “do you believe in be of value to students of behavior. G-d?” and “do you regularly attend “Government asks about radios, refrigerators and even kitchen sinks, church or synagogue?” The magazine and we think the figures on religious contends “the argument that such affiliation would be of great assist questions are an invasion of privacy ance to welfare, service, charitable is hardly convincing when one recalls and educational agencies, yes, and to business too. some of the questions of the 1950 “We believe that the census has census, such as the query on social been used without objection or in diseases.” The same Post-Dispatch jury to gather statistics on far less report quotes Dr. Dudley Kirk, of the important matters. We do not be lieve that it breaches the policy Population Council, a research foun of separation between church and dation in demography, as saying, “an state.” accurate picture of religious compo N HIS letter to the New York Times, sition would be just as important as referred to earlier, Thomas B. the racial composition from a com Kennedy states: “groups such as munity planning standpoint . . . the

the NCRAC. Similarly, the American Jewish Committee and the AntiDefamation League of B’nai B’rith are on record with the Census Bureau as opposing the inclusion of a question on religious belief or affiliation in the 1960 federal population census.

I 18

JEWISH LIFE

would constitute an unwarranted in fringement upon the privacy of Amer icans; that in a totalitarian society no HOSE opposing the inclusion of interest of the people is deemed out question about religious affiliation side the jurisdiction and concern of in the census contend that such anthe state while in a democracy such inquiry by the federal government as that of the United States, the state constitutes a violation of the consti has only such powers and such juris tutional provision for separation of diction as are freely granted to it by church and state and an invasion of the people; that certain aspects of the the personal privacy of Americans. people’s lives are held inviolable and The Synagogue Council of America that chief among these is the relation and the National Community Rela of man to his Maker. Finally, these tions Advisory Council in their joint agencies are concerned about the statement of position suggest that dangerous precedent which would *be such an inquiry would violate the set if, for the first time, the govern constitutional guarantee of freedom of ment were to inquire about the reli-! gious affiliation of citizens, and believe^ religion. that this first step would inevitably1 N HIS letter to Robert W. Burgess, lead to further encroachments uponi , Director of the U S . Bureau of the liberties of Americans. the Census, David L. Ullman, Chair Leo Pfeffer, Director of the Com man of the NCRAC, said that the mission on Law and Social Action of United States Supreme Court has held the American Jewish Congress and; that, under the freedom of religion pro noted authority on church-state rela-j vision of the Bill of Rights, no person tions, and Dean Pike question the' may be compelled to profess a belief reliability of the answers which might or a disbelief in any religion and at be obtained to such a query. They, the present time, persons questioned have suggested that the answers would 1 by census takers are subject to con be meaningless since most people viction and punishment if they should would answer according to the re refuse to answer. He added however, ligion into which they were born, j that the NCRAC would regard the irrespective of the extent to which asking of a question about religion they are active or identified with the as violative of constitutional safe particular religious group. guards of religious liberty even if this HE United States Government element of compulsion were to be has in the past taken censuses eliminated from the law. Such an in of religious bodies but thus far, never quiry would in effect make the fed eral government an agent of religious by means of a question put to in groups and employ government in dividuals as part of the decennial strumentalities for church purposes, census of the population. Instead, the thus running counter to the traditional information was secured from church American principle of separation of groups. The last such census took place in 1936. church and state. The decision of the Census Bureau Moreover, the NCRAC and Syna gogue Council of America believe should be announced momentarily. It that the inclusion of such a question is to be hoped that the Bureau and data would provide social scientists with a broad range of values.”

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December, 1957

the Department of Commerce will reject the proposal to include a question on religion in the 1960 census, thereby

preventing another serious breach in the constitutional wall which separates Church and State.

BOUND VOLUMES OF

Now Available in Lim ited Quantities 1949-50, 51-52, 52-53, 53-54 54-55, 55-56, 56-57

$ 4 .0 0 EACH Write: JEWISH LIFE, 305 BROADWAY, NEW YORK 7, N. Y.

JEWISH LIFE

Rebuilding the Foundations By MICHAEL WALLACH An Evaluative Report on the Amsterdam Conference of Rabbis

N November 4-5, history’s first in Hebrew, Dutch and English. It com Conference of European Ortho pared the assemblage to the famous dox Rabbis took place in Amsterdam,“Vaad Arba Arotzoth,” the historic Holland. The call to convene had been High Rabbinic Council of East Euro issued by Dr. Israel Brodie, Chief pean Jewry which flourished in the 18th and 19th centuries. Rabbi of the British Commonwealth. Chief Rabbi A. Schuster of the Am HE favorable public reaction to sterdam Ashkenazic community and the rabbinic conference was not Haham S. Rodrigues Pereira of the limited to the circles of European tra Amsterdam Sephardic community were the official hosts to the assem ditional Jewry, Coming eighteen years after the tremendous upheaval of blage. The city of Amsterdam was chosen, World War II and the attendant de not only because Chief Rabbi Schuster struction of the historic Jewish com had offered to Dr. Brodie the hospi munities on the continent, Jews of all tality of his community, but also be types almost instinctively saw in this cause this community is historically conclave a manifestation of Jewish the link between Dutch and English eternity. The interest in the event was Jewry and because it has been, for a clear indication that regardless. of over four centuries, a center of both individual outlook or observance, Sephardic and Ashkenazic Jewry. The European Jews at large recognize that choice of venue also pointed out dra it is traditional Judaism which repre matically the renaissance of Jewish life sents the unbroken continuity of our in post-Hitler Europe, evidencing the people and which nurtures the strong invincible strength of our people and sense of identification without which the House of Israel would long ago its faith. The idea of the conference was re have been buried in the quicksands of ceived with great enthusiasm in wide history. The representatives and spir circles. The European Jewish press itual leaders of this authentic Judaism gave the proceedings unusually de were meeting. Guidance and new tailed coverage. The Amsterdam Jew strength, inspiration and new hope ish weekly, “Nieuw Israelietisch Week- would emerge from their deliberations blad,” in the issue preceeding the con --“ these were the sentiments which the ference, welcomed the participants on Conference evoked. Above all, the very fact of the com behalf of Dutch Jewry and labelled the conclave a “Kiddush Hashem.” ing together of these rabbinic leaders, The official publication of the Amster representing the brotherhood of Israel dam Ashkenazic community) too, de and its established bonds of a common voted an entire issue to welcoming the history, a common fate, a common delegates, printing its “Boruch Haba” destiny and a common faith—this in

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December, 1957

itself was momentous. For the com munities they represented, the evi dence of their common concern was a source of encouragement going far beyond the practical solutions of the various problems facing European Jewry which emerged from their councils.

with the Jews of Eastern Europe for some years, those of us who take a European view of Judaism had hoped — and still hope—-that their represent atives will have their place with us to help to ensure that the Judaism of Europe which had fed the Judaism of the United States, of the British Com monwealth* and above all of Israel re ARTICIPATING as official dele born, shall continue as of old.” gates were the Chief Rabbis and other leading rabbis of both Ashken In addition to the aforementioned, azi and Sephardi communities of nine messages were received from many il countries. Among them were such fig lustrious personages, including Chief ures as Haham Dr. Solomon Gaon, Rabbi Herzog of Israel; Chief Rabbi Dayan A. Rapaport, Dayan Dr. M. Dr. Toaf of Rome, Italy; Rabbi Dr. Lew, Dayan M. Steinberg, Rabbi Dr. Jechiel Weinberg, former Dean of the S. Schonfeld, Rabbi M. Swift, Rabbi Berlin Rabbinical Seminary, now liv E. Munk, Rabbi B. Cymerman, Rabbi ing in Montreux, Switzerland; and H. Rashbass, and Rabbi H. Medalie, Rabbi Brom of Luzerne, Switzerland, of Britain; Rabbi Dr. A. Carlebach of President of the Swiss Council of Or Northern Ireland; Chief Rabbi M. Mel- thodox Rabbis, which was represented choir, and Rabbi B. Steinhaus of Den at the conference by Rabbi Dr. Tau mark; Chief Rabbi Dr. J. Kaplan, bes. The above European rabbis re Rabbi E. Munk, and Grand Rabbi A. gretted their unexpected inability to Deutsch of France; Rabbi Dr. I. Lich- personally attend the convention, which tigfeld, Rabbi H. Holzer, and Rabbi E. all of them considered, as their mes Bloch of Western Germany; Rabbi I. sages stated, of utmost importance. M. Zweig, and Rabbi M. Lebovic of Belgium; Rabbi Dr. Z. Taubes of Swit Scope and Premises zerland; and Chief Rabbi Dr. I. Jakobovits of Eire. HE ABSENCE of the chief rabbis It had been hoped that the chief from behind the Iron Curtain and rabbis of Moscow, Prague, Bratislava the aforementioned European rabbin (Pressburg) , Budapest, and their Rou ic leaders, while regrettable for more manian and Bulgarian colleagues than one reason, did not impede the would attend. In fact, prior to the con program and impressiveness of the vention, correspondence indicated that Conference. The conclave did not aim these rabbinic leaders from behind the at numbers, since it was not planned Iron Curtain would be able to join the to function in the nature of a congress assemblage. Regrettably, these hopes which depends on mass participation were disappointed. While congratula and per capita representation. Rather* tory messages and blessings were re it called for the select few whom Di ceived from them, none of them could vine Providence has placed into the attend. position of eminent leadership and his Dr. Brodie, who presided over the toric responsibility. It was designed to proceedings, stated: “Although we serve as a council on the highest level, have not communicated frequently for the evaluation of the emerging re-

JEWISH LIFE

Scene at reception given by Queen Juliana of Holland to participants in the European Conference of Rabbis. On the Queen's right, front row, is Chief Rabbi Brodie. On her left are Alv. B. W. de Jongh, Secretary of the Amster dam Jewish Community, and Dr. S. Rodrigues Pereira, Sephardi Haham of Amsterdam. Photo by Aripfoto, Amsterdam ,

naissance of continental Jewry and for the laying out of approaches necessi tated by the new socio-political phy siognomy of the post-war period as it affects the Jewish community. Chief Rabbi Schuster, who opened the conference, expressed the thought that all participants and their respec tive communities are united by their loyalty to Torah-traditions. He made it clear that Dutch Jewry, though lit erally decimated by the Nazis, is de termined to fight for the perpetuation of Torah-true Judaism, in keeping with the record of Dutch Jewry. December, 1957

In his opening remarks, Chief Rabbi Brodie stressed the opposition of or thodox Jewry to “abstract Judaism” which proclaims the acceptance of the ethical norms of Torah but denies the obligatory character of the Divine pre cepts. We must ever realize, Dr. Bro die stressed, that true Judaism is not only a faith. It is a complete, indivis ible way of life. HIS statement of Chief Rabbi Bro die may well be considered the keynote of the entire proceedings, Its significance lies not merely in the prin

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ciple postulated. The deliberations of the Conference and the program which it set forth were aimed at the perpetu ation and upbuilding of Jewish life on unadulterated Torah foundations. The Conference participants were keenly aware of the menace of assimilationist tendencies. Nurtured by deviationist and heterodox movements, these ten dencies were exposed as an increasing ly potent threat to a Jewry still bleeding from the wounds of the Hitler era. Focusing on positive Jewish premises and creative Jewish endeavor, the Conference brooked no accommoda tion with the blandishments of the Re form and Conservative movements. It was made clear that Torah-true Juda ism does not recognize—-as Maimonides already stated—a distinction be tween “the heart” and “the husk”. All of Torah, the motivating concept as well as the practice, the ethical norm as well as the actual observance of the Mitzvoth, are identical in their obli gatory character. All of Torah is “heart”. This was the dominant motif of the Conference. An interesting sidelight to the Con ference may be found in Chief Rabbi Brodie’s reply to a reporter who ques tioned him as to whether the term “Orthodox Rabbis,” implies recogni tion of the clergy of non-orthodox groups as rabbis. The gist of Dr. Bro die’s explanation was that the dulyordained Rabbi draws his authority solely from the Halachah and that, therefore, anyone not considering him self bound by the Halachah automat ically has lost all cairn to the rabbinic title and to any rabbinic prerogative. It is only due to the confusion prevail ing in the contemporary Jewish mind that there has arisen the need to am plify the term “Rabbi” with the adjec tive “Orthodox,” to indicate precisely 24

this adherence to Halachah and tradi tion. The European Scene

N REPORTING on the status of British Jewry, Dr. Brodie pointed out that the Sephardic Jewish commu nity of England is in existence for 300 years and that its cooperation, under the spiritual leadership of Haham Dr. Gaon, with the Ashkenazic commu nity may well serve as an example for other countries in which these two main streams of Jewish life and tradi tion meet. The reports given revealed that in virtually all European Jewish commu nities there is a dangerous dearth of Jewish teachers and of good, whole some Jewish literature addressed to the mentality and interests of the present generation. The task of European Jew ry, set forth by the Conference, will be to establish Jewish teachers semi naries, the graduates of which shall be equipped to teach in more than one European language. Translators will be sought to make available good read ing for Jewish youth and gifted au thors must be commissioned, if neces sary, to add to this literature new crea tive writing. In spite of the many difficulties on which the participants reported, no pessimism prevailed. On the contrary, thé problems were aired in a very posi tive vein. Examples of successful ap proaches were analyzed with a view to the possibility of their utilization and adaptation in other countries. This ex change of ideas may well have been one of the most productive facets of the Conference.

N THIS connection, the report of Chief Rabbi Dr. Kaplan of France bears particular significance. He dis-

JEWISH LIFE

closed that in France, the congrega heading them, has made possible the tions affiliated with the “Consistoire” establishment of a Beth Din, the au are more and more re-arising to Halo- thority of which is recognized by all chic standards and to orthodox wor West Germany Jewry. ship. M any synagogues which for merly used organs no longer do so. rpHLE CONFERENCE found its conJL elusion in a reception by Queen Important elements of French Jewish Juliana of Holland which took place youth have returned to the study of Torah and to the observance' of Mitz- in the Palace. The reception began voth. Many Jewish students, in contra with the utterance of the special distinction to the past, refuse to violate B’rochah Jews recite in the presence the Shabboth and their attitude is re of kings, “Blessed be Thou, Almighty spected by the educational authorities. our G-d, King of the universe, Who Paris has now two Jewish High gave of His glory to flesh and blood.” Schools. The Strassbourg and Aix-les- Deeply moved, the Queen expressed Bains communities also maintain Jew her satisfaction that her country was ish High Schools. In addition, Chief chosen as the seat of “a conference Rabbi Kaplan stated, a number of Ye- which can bring only blessings to all shivoth for ; children of elementary men and which invokes the presence school age have been established and of the Almighty upon our country.” are flourishing. The graduates of the The Queen told the rabbis that she per Paris Rabbinical Seminary are dedi sonally had given the order that the re cated to orthodox Judaism and have freshments served at the reception be been successful in influencing their strictly kosher and that she had also synagogues and their congregants to seen to it that new glass dishes be pro vided for this purpose. Queen Juliana the acceptance of the Halochah. Chief Rabbi Kaplan vigorously pro spoke with every rabbi individually tested against the allocation of funds and wanted to be briefed on the situa by the Conference on Material Claims tion of the Jewish populace in their res against Germany for the establishment pective countries. The Dutch press re of a Reform Seminary in Paris. There ported that this reception was “more is no need in France for such a Sem than a polite gesture to the distin inary, he declared, there being only guished visitors from abroad. It evi one Reform temple in the whole of denced an interest of Her Majesty and France, and the allocation, instead of a degree of personal participation go rebuilding destroyed Jewish values as ing far beyond the formal protocol.” is the purpose and duty of the Claims Upon the expressed wish of the Queen, Conference, serves only to endanger the court photographer took a picture the harmony and the spiritual welfare of herself together with the rabbis. This of the French Jewish community. Dr. picture was reprinted in all Dutch Brodie, too, voiced his sharpest disap papers and in many publications proval of this unjustifiable action of throughout Europe. the Claims Conference. The Conference Decisions Of special interest was also a report of Rabbi Holzer of Dortmund, West HIE RESOLUTIONS passed by the Germany. The existence of orthodox conference are of an historic im communities in Frankfurt am Main portance to an extent not immediately and Stuttgart, with orthodox Rabbis indicated by their restrained phrasing. December, 1957

While it is not possible, in the frame work of this evaluative report, to quote all Resolutions in full, some of them call for particular comment. The first Resolution reads:

mination of these principles, the Jew ish people and its Torah are predes tined to play a major role. The Con ference further expressed the convic tion that the Jewish people will not be able to discharge this historic respon “Faithful to the teachings of the Torah, the Prophets and Sages of sibility successfully unless every Jew Israel we firmly believe that eternal adheres to our faith and conducts him validity attaches to the Divine Law self in his own life, in his home, and as revealed in our sacred Scriptures in all his relations with his fellow-men, and as authentically interpreted in all ages by the Rabbis acknowledg in keeping with Bibical ideals and Bib ing the authority of the Written and lical ethical norms. Oral Law of Judaism, and that Halachah forms the basis of Jewish life.” Another Resolution pointedly stresses It is significant that this statement of the dangers of materialism and secu principle heads the formal decisions of larization, seeing in them the major the conference. It is a declaration of dangers to the moral fiber not only of loyalty to Torah and tradition, and a the Jewish people, but of all mankind. re-affirmation of the sacred duties of They called specifically upon those in the rabbinic calling. It is, furthermore, positions of leadership to join them a precise definition of the immutable courageously in this struggle against prerequisites of rabbinic authority. The the prevalence of materialistic ten positive character of this declaration,, dencies. eschewing reference to the pseudo One of the greatest problems facing rabbis of the non-orthodox groups, European Jewry found expression in gives it a distinction of its own. the following resolution: The second resolution deals with “We emphatically declare that mar Medinath Israel and it declares the riage, divorces and conversions are not valid in Jewish Law, and will firm belief that Israel is destined, by not be recognized, unless they have the grace of the Almighty, to become been carried out in strict conformity the fountainhead of Torah inspiration with the Dm, and in order to pre for all Jewry and that only by shaping vent irreparable personal tragedies the life and the laws of the young state and to preserve the unity of the Jewish people we earnestly appeal to in keeping with the precepts of the the Jewish public not to be parties Torah, will Israel fulfill the great op to marriages, divorces or conversions portunity granted to our people by which would be contrary to Jewish Divine Providence. Law.” The Conference called for the con This resolution particularly evoked duct of the relations among the nations a great deal of comment in the Euro on a basis of ethical and religious prin pean Jewish press. Laxity in matters of ciples, seeing therein the only hope for marriage, conversion, and divorce de human happiness and lasting peace. In plorably have been one of the conse view of the great technical and scien quences of the destruction of Jewish tific advances of modern times, the communal organization. In the discus rabbis declared, mankind must incur sions preceding this resolution, speaker unimaginable suffering unless these after speaker arose to depict the tragic principles of international conduct be residue of irresponsible conduct in this come firmly established. In the disse field by the spiritual leaders of the Re26

JEWISH LIFE

form movement, who accept conver sions to Judaism and perform marriage ceremonies in defiance of Halochic re quirements. Families thusly established become the often completely innocent victims of such lawlessness. That this situation presents a terrible threat to the cohesion, unity, and future of the Jewish people is self-evident. A further Conference decision estab lished a committee entrusted with the study of the possibility of organizing a Federation of European Rabbis and a European Halachah Commission which shall, in consultation with recog nized Torah authorities in Israel and in the Diaspora, submit its Halochic proposals to a rabbinic conference to be called in the future. If this Federa tion and Commission will be estab lished, it might well change the entire complexion of Jewish life in the parti

cipating countries and radiate bénéfi cient and wholesome influence also to Jewries outside of the European orbit as well. TE CONFERENCE of European Orthodox Rabbis was brief, lasting only two days. No attempt was made to embroider the event by the usual public gala functions. Its impressive ness and undoubted impact must, therefore, find explanation by factors of higher value. It was a conclave of dedicated, responsible Jewish leaders who addressed themselves to their duties and to the problem of their com munities with courage and dignity, with faith and trust in the Almighty Whose Torah they consider it a sacred calling to represent. This is why Jew ry listened again, as it always has and always will, to the quiet voice of truth.

L'Yom Hashabboth By Israel Kaminsky The sun of tired Friday, sinking low, Is flinging up a last and lovely glow, In golden greeting to the dawning queen, Who in the faded eastern sky is seen, Coming forth with Culmination’s Holy calm, To the melody of David’s Sabbath psalm. December, 1957

i Story

A Stubborn Jew By PINCHAS H. PELI EB HERSCHEL firmly insisted he would turn over in his mind a new on having his own way. “I’m interpretation of a passage occurring in the course of his studies, which he persistent, thank G-d. ‘A stiff-necked people’, we are called in the Bible, himself had expounded or which he and that is just how I am.” Nobody had heard during the day. He walked contradicted this statement; Reb slowly, for he had plenty of time; he had already recited the Minchah Herschel was indeed very obstinate. The very fact that he firmly refused prayer and it was yet too early for to leave his dwelling in the Old City Maariv. His way led past a Chassidie of Jerusalem and in a most dangerous House of Study. Occasionally, there quarter for Jews when disturbances would be one lacking for the quorum broke out-ft-wasn’t that stubborness? of ten; the other nine would stand And wouldn’t his inflexible hostility expectantly outside the door and wait towards the Chassidim be termed until a tenth would happen to pass by that way, and request him to step “stiff-necked”? Now Reb Herschel’s grandfather, inside and complete the Minyon. As Reb David, was in the forefront of Reb Herschel passed they would ad those who were in conflict with the dress him in a beseeching tone — members of the Chassidie sect. During “You’re the tenth man required for his lifetime Reb David fiercely op our Minyon, sir. Please, do come in!” But Reb Herschel would stolidly posed them with all his soul and all his might; and when he died he left continue on his way without turning a clause in his will forbidding his his face in their direction— as though children and their children after them he were deaf and could not hear their throughout the generations to place pleadings. Actually, he realized that it their foot over the threshhold of the was his obligation to complete the house in which a member of the Minyon and thus fulfill the command ment of the sages. In spite of this he “sect” lived. Reb Herschel was the only one would not enter. Reb Herschel was from amongst the multitude of Reb adamant. His feet would not cross the David’s descendants who kept to the threshhold of a Chassidie synagogue! . termfc of his grandfather’s behest; all EB HERSCHEL’S stubborness his life he had obstinately refused to was emphasized most while he enter a Chassidie Beth Midrash. Every was fulfilling a religious precept. He evening, Reb Herschel would return home through the Old City from the was ever most careful and meticulous yeshivah, stepping cautiously through over the tiniest detail. Now the greater the narrow alleys. As he walked along, the trouble in performing a command-

JEWISH LIFE

meni of the Torah, the greater was its reward. This was the case with Reb Herschel’s Chanukah candelabrum. For he had been put to the test with his menorah several times, and had proven himself each time. His me norah was shaped like a cube, fash ioned in the form of a humble cot tage— a tiny chimney rising from its roof, its walls made of glass, and with doors; inside were arranged eight small compartments. This was Reb Herschel’s candelabrum. His grand father, Reb David—who was a crafts man—-fashioned it himself; and it had passed into Reb Hersehel’s possession. When it was the eve of Chanukah, Reb Herschel would hasten home

December, 1957

from the yeshivah, saying to himself, “Come, there’s a mitzvah waiting to be performed. Hurry to carry out a mitzvah!” Reb Herschel would take his menorah out into the open. He would pour oil into the compartments, and stand it upon a chair before the door of the house. He would then don the hat and the garments which he wore only on Rosh Chodesh; they were much finer than his ordinary everyday clothes. Then he would stand looking into each of the eight compartments, waiting longingly for the approach of the time to perform the mitzvah, he would light his candles at exactly 12 o’clock—imme diately at sunset.

O N ’T run away with the idea that “12 o’clock” means at noon or at midnight. It means the time which the sun sets. For, many Jews living in Jerusalem regulated their clocks according to the sun. Natu rally, Reb Herschel did not adapt his clock to the new-fangled time shown on the clocks of those who brought the European fashions to the Holy Land. “Blessed be His name,” Reb Herschel used to say, “for He has put understanding into our hearts and given us an iron will not to alter our age-old customs one iota, and we know the exact time for the after noon and evening prayers — unlike these newcomers who follow the mode of others. And how do we know how to set our clocks correctly? We must sometimes move the hands forward and sometimes backwards at sunrise each morning, since the hours of day light are longer during the summer days and shorter in the winter. “How do we know? Why, the Holy One, blessed be He, created the Mu ezzin, and appointed him to mount the minaret of the mosque and arouse the Moslems by summoning them to prayer four times a day—rat 3, 6, 9, and 12 o’clock. When the Muezzin’s cry reaches your ear, set your watch accordingly— for those Muezzins were created for the purpose of serving our brethren, the children of Israel, who are careful to give thanks to their creator at the appointed time. And it is indeed fortunate that we live within the city walls, near the voice of the Muezzin; our brothers who have moved out to the modern part of Jerusalem where there is no Muezzin and no minarets must consult us in order to regulate their clocks. “The Muezzin’s call has an addi tional advantage during Chanukah. When the sun begins to go down and

you hear the Muezzin’s cry, you know that it is time to kindle the lights. Accordingly, those who hasten to per form a precept exactly at the ap pointed time thus ascertain the cor rect time so that they will be able to carry out the commandments as soon as possible—with the setting of the sun.” EB HERSCHEL twists the wicks and pours the oil into the con tainers. He brings out a selected chair, places the candelabrum upon it and basks in the anticipation of the splen dor of the mitzvah. At the same time, a group of boys come out of the Beth Midrash of the Chassidim and stand around his courtyard shouting into it and cupping their hands to their

JEWISH LIFE

mouths-^-imitating the call of the Mu ezzin in order to exasperate Reb Herschel and arouse his anger. This they do in retaliation for his objurate refusal to enter their Beth Midrash. But Reb Herschel goes ahead with his task in perfect calm, and is proud that he is able to resist their incite ment, treating it as something beneath contempt. When thé time arrives and every thing stands ready, they notice the aged Muezzin standing on the plat form of the minaret which towers above the roofs of the adjoining court yard. As he opens his mouth and sends forth a cry— “La Allah lllah Allah”— Reb Herschel springs from his place and cries quickly to his wife and daughters: “Hurry, Sheindel, Blume, Hayeke! The goy is already shouting . . . !” And he commences the benediction: “Blessed art Thou...” Meanwhile, the boys, as soon as the benediction is finished, resume their mocking of Reb Herschel and imitate his voice in derision: “Hurry, Sheindel, Blumke, the goy is shout ing . . . Blessed art Thou—the goy is shouting ‘Blessed art Thou’ . . . ” When they exclaim “the goy is shouting” they really mean Reb Herschel, who is standing by the lights singing “Maoz Tzur”.

December, 1957

r r i H E BOYS run away to join their J. elders going home to kindle the Chanukah light,' but their place is taken by a group of Arab children who live near Reb Herschel. They start throwing earth and pebbles at his menorah. Reb Herschel does not act towards the Arabs with the same restraint he has shown to the Chassi dim. He left the judgment of the Chassidim to Heaven, but he is ac quainted with the tried and tested rule that the most effective medicine for the sqed of Ishmael is the stick. He grasps one of them by the ear and hits until his cries of “Ya abba!” reverberate through the alleys round about, and the gang immediately vanishes. His visitors would advise him to stand the menorah on the window sill inside the house, where it would still be considered publicizing the miracle. This is done by the great majority of the Jews in Jerusalem, instead of placing it outside where it can be come a target for the youngsters. But Reb Herschel would laugh at such advice; he would scornfully reject it, and continue to light his Chanukah menorah as always. “I am stubborn, I am—Thank G-d. ‘A stiff-necked people’ we are called. Stiff-necked—that’s me!”

H a s h liafah The Jewish Concept of Courage By SAMSON R. WEISS “The good deeds are those which are balanced and centered between the two extremes, both of which are evil, one of them being the superabundance and the other one the deficiency... Likewise, the quali ties of character are those condi tions of the soul and their result ing properties which are balanced between the two evil characteristics, one of them being the exaggeration and the other one the insufficiency. From these conditions emanate all deeds. . . . Courage is balanced be tween the abandonment to dangers and the cowardice.” (Maimonides, Shemonah Perokim, 4) n p H E Hebrew term “Gevurah” deJL notes both strength of body and strength of character. Strength of body is a relative concept, of value and meaning only in relation to the physi cal prowess of other men, the strong est of whom must still be considered weak if compared to any more power ful species of creation. Strength of character, on the other hand, is an absolute term. It rests within man himself, it is a faculty attainable in complete disassociation and freedom from any extraneous factor. “Who is strong? The one who mast ers his desires.” (Pirkey Avoth 4,1) . Our Sages, in search for absolute standards of human value, found the true measure of strength within the confines of the soul itself. Weak in 32

deed is the one who must draw con firmation of his superiority from com parison with others even weaker. Only he who maintains the power of in tellectual and moral decision, under all circumstances and against all inner and outer temptations, may properly be called strong. This is the point of juncture which makes intelligible the dual meaning of “Gevurah”. Higher potence of strength lies in the ability of the human spirit to disregard outside fac tors, not to permit their influence to impinge upon the free decision and to act by the higher dictate only* This is courage. Our Torah and the books of our Prophets and Scribes do not extol physical strength. The battle and the war are not decided by it. Wherever they are recorded, Scripture states that it was the Almighty who delivered us from our enemies and gave them into our hands or, in the case of defeat, that we were beaten as a consequence of our guilt. Even the feats of strength of Shimshon Hagibor, one of the Divinely-inspired Judges of Israel who led our people before the period of the Kings, are introduced by the reccurring words and upon him rested the spirit of the Almighty (Judges 14:6; 14:19; 15:14). Likewise, when his strength leaves him and he be comes “as the rest of men”, Scripture states and he did not know that the Almighty had left him. JEWISH L lfE

HUS, it becomes clear why our tinuance. Wherever and whenever a Sages, in the establishment of situation arises forcing a Jew to pur Chanukah, did not stress the militarychase his existence at the price of any accomplishments, the wise strategy, one of these three infractions, the and the undaunted heroism of the Divine Law commands us rather to Maccabees. It is the miracle of the die than to comply and to live on. little crock of pure oil, found inviolate Those who suffer death for the sake in the defiled Temple and feeding the of such loyalty, are called “Kedoshsacred flame for eight days, which is im”. In a larger sense, all those mar impressed upon us. The lights we tyred because of their Jewishness, be kindled in the Temple in acknowledg cause of their belonging to our people, ment of G-d’s sovereignty, bespeak are “Kedoshim”. the purpose of the struggle. They sym bolize the “Gevurah”, the courage and XTDT, to die is the ultimate resort the strength of heart, rewarded by the X and the final decision. Before that, Almighty with physical victory. the Jew fights and wages physical “Thou hast delivered the strong battle against all odds of military into the hands of the weak, the many superiority, though weak and few in into the hands of the few” — this is numbers. The Maccabees have be the true story of Chanukah. Though come the symbol of Jewish heroism weak and few, we gained victory, for because of their decision to rise up there is established in the Divinely- against the conqueror who sought to guided history of our people and of pervert their existence and to deny the entire world, the principle that them the loyalty to their sanctities and ultimately' will be given “the impure their G-d. They epitomize Jewish into the hands of the pure, the wicked courage, which never is the blind dis into the hands of the righteous, and regard of danger but on the contrary the evildoers into the hands of those the exact calculation and the deliber who perform Thy law”. ate facing of peril for the sake of We are bidden by Torah to safe preserving the very purpose of Jewish guard our physical existence. Aban existence. donment to danger of life is a grave Courage is wisdom applied to the transgression, and self-destruction is problem of self-preservation and its considered the most unforgiveable of worth. Courage is saintliness applied sins. The Halochah clearly defines the to the final estimate of values. Cour principles by which we are permitted age is the basis of all true freedom and sometimes even bidden to risk in its disregard of outer force. Cour this physical existence. To state it in age is the proud manifestation of the broadest terms: to save a life, one may Divine character of man’s soul and risk one’s own life; to avoid an exist its radiance. The lights we kindle on ence bereft of worth, one is bidden Chanukah bespeak not only the glory to suffer even death. Specifically, a life of the past and the hope for the future of sexual immorality; a life bought at and the Temple rebuilt. They bespeak the expense of a fellow man’s life; the very soul of the Jew, more sacred and a life defiled by idolatry or by an than even the oil of the Temple’s holy act disavowing our fealty to G-d, are Lamp, for “the candle of the Lord is thusly considered unworthy of con the soul of man” (Mishley 20:27).

December, 1957

MEMO TO: ALL ORTHODOX JEWS FROM: Charles H. Bendheim, National Chairman, OUA SUBJECT: ORTHODOX UNION ASSOCIATION 1. The goal of the Orthodox Union Associa- , tion, the individual membership arm of the Union of Orthodox Jewish Congregations of America, is to assist the Union in spreading the ideals of orthodox Judaism. 2. It is essential that every loyal Jew participate in this national, vibrant, traditional Jewish movement. O.U.A. mem bership identifies you personally with our great program of religious resurgence. 3. As an O.U.A. member you will receive: a. JEWISH LIFE. b. Holiday Pamphlet Service— bringing into your home informative and authentic booklets and pamphlets on Jewish holidays, beliefs and practices. c. Kahruth Bulletins — keeping you posted on the new © developments. d. News Bulletins 4. The annual membership fee is $10. 5. I urge you to join now by filling out and mailing the application below. Union of Orthodox Jewish Cong, of America 305 Broadway New York 7, New York Please enroll me as a member of the Orthodox Union Association. N A M E _______ :______ ______________ Address ______________________ ______

CITY__________ _________ ___ STATE_______ □ 34

Check for $10 is enclosed.

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The Bible Looks at Juvenile Delinquency By ISRAEL TASLITT NE OF the most challenging recall such a situation two or three aspects of sociology is the re decades ago. conciliation of the paradoxes with The Bible tells us that the problem of juvenile delinquency is a very old which life abounds. Not the least of these paradoxes is and deep-rooted one, going back, if man’s attitude toward the Bible. Mil you like, to the days of Cain and lions upon millions of copies of the Abel. Be that as it may, it is clear Scriptures are printed and sold every that the place of the adolescent in so year, but the sum total of this best ciety was one of the main concerns selling achievement appears to be that of civilization in early Biblical days. we pay print-service as well as lip- We see this expressed not only in the codes of ethics and in the collections service to the Divine blueprint. And yet, if we parallel the tenets of wise sayings, but also in the legis-

Torah insights On A

Major Problem of Today

of human existence, we will readily admit that it does contain the answer to the problems that beset humanity, regardless when or where these prob lems occur. But as the Bible itself says of its own laws and admonitions : “Who is so wise as to understand all these things?” We lack the wisdom not only to solve these problems by our own powers, but also to recognize thè role of the Bible in their solution. Juvenile delinquency is such a problem. Its scope in our civilization grows from day to day. Octopus-like, it whips at us from the headlines of the press and the police blotters. In deed, the extent of this plague is such that we are tempted to believe that no generation but ours has been faced with it. Certainly we do not December, 1957

lative structure of the Divine blue print. IGH on the list of the so-called “barbaric” laws of the Mosaic Code is the following prescription, from the twenty-first chapter of Devorim (Deuteronomy) : If a man have a stubborn and rebellious son . . . and though (his parents) chasten him, will not hearken to them. Then shall his father and mother . . . bring him out ¡into the elders of his city and they shall say . . . 'This our son is stubborn and rebellious . . . a glutton and a drunkard/ And the men of his city shall stone him, unto death. Like most of the laws in the “eyefor-an-eye” classification, this prescrip tion was intended as a preventive

rather than as a cure, and there is no record of its ever having been put into practice. Yet the severe nature of the punishment is in itself an indication how alarming was the threat that Biblical society saw in the problems of incorrigible youth. In fact, this threat of conflict be tween youth and its adult milieu was considered by the spokesmen of Scrip ture to be society’s heaviest curse. Micah, a scant dozen verses following his admonition to do justly, love mercy and walk humbly with one’s G-d, Climaxes thus his description of a tragic and corrupt society: The son dishonoureth the father, and the daughter riseth up against her mother. And Proverbs comments: A son that dealeth shamefully and reproachfully, despoiling his father and chasing away his mother. Our generation has gone the Proph ets one better. Thousands of men and women who disappeared in the lands of the dictatorial powers bear mute witness to the efficiency with which their children had delivered them into the hands of the Gestapo and the NKVD. By a noteworthy coincidence, the last utterance in the Prophetic portion of the Bible is devoted to this prob lem. Prior to the advent of the “great and awesome” day of the Lord, says Malachi, the Prophet Elijah will be sent to the people, and he shall turn the hear of the fathers to the children, and the heart of the children-to their fathers, lest I come and smite the earth with a curse. This, then, will be the final barrier as well as the final test, before society can hope to attain salvation and grace. Peace and understanding must unite the generations, and the alternative is the curse of social anarchy and inevitable dissolution. 36

So much for the scope of the Bib lical view of this problem, from both its legalistic and ethical concepts. And the Bible has no illusions about the gravity of the situation. From the very beginning, its approach is ex tremely realistic. It pursues the prob lem along the premise, established early in man’s development, that the urge of man's heart is evil from his young days. This drive, being the cause of all evil inclinations, is to be tempered, modified, and recon structed by those influences which, taking their totality from the Bible, we call “civilization.” r I tHE BIBLICAL prescription for JL causing the relaxation of evil’s hold on man is the code that we know as the Ten Commandments. If we check the standards of a people or of a generation against that code, we shall have a correct picture of its degree of civilization. The individual commandments vary in their form of expression. Some are terse, consisting of no more than two words in the Hebrew original. Others go to greater length in describing the scope of their essence and purpose, or in setting forth the procedures to be followed in carrying out their laws, or in pronouncing the consequences of disobedience. One Commandment alone, the Fifth, attaches a reward for its con summation: Honour thy father and thy mother, so that thy days may be long upon the land which the Lord thy G-d giveth thee.

Since both tradition and experience would have us derive meaning from every jot and tittle of Scripture, let us dwell on the wording of this Commandment. Primarily the reason for this struc ture is that this Commandment is JEWISH LIFE

directed toward the young person, who is attracted to doing a good deed because of a reward for it, just as he may be dissuaded from acting improperly because the act carries a threat of punishment. True, the nature of the reward offered in the Fifth Commandment is far less dramatic than the punishment prescribed for the “stubborn and rebellious’’ son, but there is a basic reason for it. Biblical law assumes that man must be deterred from doing evil before he should be encouraged to do good. Thus the original version of the Golden Rule, that of our sage Hillel as found in Pirkey Ovoth, has it that “what is hateful to you, do not do unto others.” Still, the reward offered by the Fifth Commandment is far from being in significant. Obviously directed at the young person who has attained the

age of comprehension, the reward puts forth two inducements: long life and security. The combination of the two includes practically everything for which man strives. Moreover, there is much to be said for the fact that the long life which the Fifth Commandment promises is to be enjoyed on one’s soil. To the tiller of the earth this means security beyond compare. Here, too, is the feeling of attachment to something with deep roots, the sense of “be longing”, the lack of which is re garded today as one of the primary causes of juvenile delinquency. To the young person, then, this reward for honoring his parents means the assurance that his dreams, hopes, and ambitions will be blessed with frui tion. He understands that he must build and add on to the old, rather than to destroy it and attempt to build on its ruins. This is the broad impli cation of the Fifth Commandment. The Biblical formula therefore seems to be based on the double action of a reward for cooperating with society and of the severest pun ishment for trying to undermine it. What is more, the nature of the punishment must be such as to defeat the goals which the acts of delin quency seek to attain. EFORE seeking to determine how far and in what manner the Bib lical formula can best be applied to present day needs, there are certain premises which must be recognized and accepted. However scrupulously, let us say, an individual driver may obey traffic rules, it will avail him little-—if everyone else breaks them. He will merely be eulogized as the most lawabiding citizen in the cemetery. Similarly, the Fifth Commandment

December, 1957

will receive no respect if the other nine are ignored and broken. Parents who make light of the basic codes of conduct will not inspire their children to fight off the impulses that lead to the paths of juvenile delinquency. A society that devotes its talents to the development of the niceties of compe tition, that focuses upon accumulating wealth while piously preaching that you can’t take it with you—such a society is not equipped psychologically to convince a young person that peace and security are the best that anyone can enjoy. It is but logical to expect that any piece of legislation should be based on the premise that the group for which it is intended is at least in

clined toward obedience of the law. This accounts for the stringency of the statute concerning the rebellious son. Such severe punishment is justi fiable only when and if the society in which this son is reared is highly moral and law-abiding. Otherwise, the behavior of the recalcitrant son is no more than a reflection of his sur roundings. On the books we may be considered a rather model society. In practice, however, our standards are not as commendable. And young people have the knack, as Isaiah puts it, of seeing with their eyes, and hearing with their ears, and understanding with their heart.

Dual Standards

ALL sides our children are confronted with confusion and conflict. We constantly expose them to a dual standard of ethics. We tell them that they err when they speak ill of their playmates, then we turn about and contort the telephone wires with malicious and devastating gossip, often within the hearing of the children. The youngsters do not know whether they are really wanted. We say that they should spend more time with their elders, and the next moment they are shooed off to our robot stand-in, the television set. The same duplicity goes for most of what the children are told in religious school. For this reason juvenile delin quency is not restricted to the eco nomically depressed elements of our society. It is to be found wherever right and wrong are so juggled before our young people that they cannot tell one apart from the other. It is the older generation which is replacing 38

the three R’s of former days with the three C’s of today: craving, com fort and convenience. Many of us are concerned about this runaway state of affairs. Calls for the improvement of the home and for greater spiritual efficiency on the part of the religious institution are forever on our agenda. Spurred by our own failure to call a halt to these corrosive elements in our civili zation, we are often tempted to in troduce the teaching of religious ethics in the public school as a cure for this malady. What is both amazing and de plorable is the fact that these short comings of ours are by no means nebulous or intangible. But we cannot deal with them because certain con cepts and forces in our society would not have us touch them. A publisher who brings forth in flammatory pamphlets advocating vio lence against the government will JEWISH LIFE

Parenthetically, it is interesting to note that the admonition to follow this course of “basic training” offers the parent the same reward for teachinging his child that the Fifth Com mandment offers the child for respect ing his parents: That your days may be multiplied, and the days of your children, in the land which the Lord swore unto your fathers to give them, as the days of heaven upon the earth. Today, the “diligent” teacher of Biblical times has been supplanted by the school. We are willing to let the school assume this responsibility, but at the same time, and paradoxically enough, we are not too disturbed by the mounting squeeze of overcrowded classrooms nor by the low economic levels of the teaching profession, al though our teachers are the very first line of defense against the mass in filtration of juvenile delinquency. Still, we do take the schooling of our children seriously, and being anxious to do the right thing by our E MIGHT begin with the pre children (¿specially whenever they sentation of what and how the are the responsibility of others) we are interested in what we think they child should be educated. As against our spottiness in educational cur should be taught, to the point óf ricula, garnished though they may confusion. Unquestionably, however, be with teaching aids and erudite we want the schools to stress morals gimmicks of all types, the Bible ad and ethics, and we expect the teacher vocates “basic training”, steadfast and to be an effective source of this cur disciplined. Thou shalt teach them riculum. In other words, where we diligently unto thy children . . . when fail in the unbringing of our children thou sittest in thy house, and when we seek to make good through their thou walkest by the way. The Bible formal education. Now the well-oriented teacher will does not make the mistake that we do, in assuming that the child’s, de in all likelihood be well able to de velopment into responsible adulthood bunk the idolatries and the cults en may be taken for granted. On the gendered by the comics and the TV contrary, self-discipline is the most thrillers. He can point to the drama difficult subject that anyone can be in one’s doing his daily task, in the asked to learn, and no child will face of all sorts of difficulties, and simply grow into it of his own accord, he can ridicule to death the bravado especially when his surroundings offer of Russian roulette. But let us not dream ourselves silly. A teacher no particular encouragement. sooner or later find himself in a prison cell. But the publisher who incites juveniles to violence by feeding them gory and lurid comics is an honored member of a multi-million dollar industry. Easy money is one of the major come-ons for juvenile delinquents. But what chance does diligence have when fabulous sums are given away daily on strike-it-rich programs, A gun in the hands of a “mixed-up” teen-ager obviously in toxicates him with the feeling of power. But toy pistols are manufac tured and sold in the millions, and little fingers which should be trained to beckon in friendship begin to develop trigger-curvature early in life. And so it goes, to the sad and in evitable conclusion. But inasmuch as Our society is showing neither aptitude nor ability to emerge from this confusion, let us return to the Bible and see what its formula has to offer.

■

December, 1957

whom we allow to go underpaid is not likely to become enthused over a society which bids him instruct its children in the paths of righteousness but which is content to have him struggle to make ends meet. The cor rection of this economic distortion is one of the major problems which is in our power to solve. Another measure of potential worth is the creation of a “U.S.O, for Youth”, consisting of sports, screen, and TV heroes, to spread the message of fair play and good citizenship among our youngsters, especially in

T HAS already been pointed out that the offer of reward, as made in the Bible, lacks the drama and the imaginative glamor which attend the course of crime. For this reason, the removal of the rewards of evil must be the primary goal of any punitive system designed to discourage / juvenile delinquency. This is the cardinal principle in the Biblical approach to crime and its punishment.

the underprivileged areas of the na tion. If the original U.S.O. was de signed to bolster the morale of our troops on one kind of battlefront, the “U.S.O. for Youth” might help to do the same for our youth, on a front equally as vital. Social work in our blighted neigh borhoods must be a constant pro cedure, and its role needs no elabora tion. Local business establishments should participate in setting up youth centers. Whatever they may be asked to contribute will still amount to less

If the rewards offered to the young person for turning juvenile delinquent are excitement, prestige and easy money, then the offsetting punish ment should be based on drudgery, “loss of face” and hard labor. Whether we are so constituted as to adopt measures along these lines is questionable. Let us take, as an example, the measure of public flog ging, which was extensively in prac tice during Biblical times and until recently. Certainly there is no deter rent to the would-be gang leader more

than what they stand to lose through the spread of juvenile delinquency.

JEWISH LIFE

effective than the prospect of such humiliating punishment. Yet, imagine the cry of horror that would greet this “return to barbarism.” Another suggestion, generally fav ored by public officials but for ob vious reasons distasteful to the press, is to publish the names of parents of confirmed juvenile delinquents, especially in the higher and therefore more vulnerable economic brackets, as a means of inducing them to keep closer watch over and assume greater responsibility for their offspring. This will certainly not be to the liking of the parents, but let us note that this was the purpose of the legislation of the rebellious son. The fact that the proclamation of the young man’s delinquency was to be made in public no doubt had a sobering effect all around, and this may account for the

fact that there is no known case of this legislation ever having been put to test. Admitting that such measures as flogging and public exposure are strin gent to a degree, this still does not mean that they are “barbaric” or unjustified. For if the punishment is too gruesome, then by implication the crime is not. If juvenile delinquency, with all its ramifications of mugging, knifing, armed robbery, and various forms of violent death is not barbaric, then why assume that it is a problem altogether? It would be more logical to argue that the youngsters tend to follow the examples set by their elders, and to let it go at that. After all, the jails and penitentiaries of this land do not lack for evidence that delinquency is not limited to teen agers.

Rem ove Stumbling Blocks

N THE final analysis, if we insist son to appear mature, just as their on reluctance in revising the in elders sometimes go to bizzare ex different moral codes of our society, tremes in trying to look young. And there are so many who and we camouflage our sense of guilt by the refusal to enact stringent legis shamelessly exploit these blind years lation to curb juvenile delinquency, and the yearning for the grownup we must give up the idea that we look. They are the dope dealers, the can ever hope to curb it by either peddlers of pornography, the brothel offering reward or threatening punish bosses, and the recruiting agents for ment, In that case, only one other all kinds of rackets, who feed on and course remains. It centers on the fatten from the stumbling blocks Biblical admonition of do not place a which they place in the path of our blind youth. This is truly the dis stumbling block before the blind. It takes greater vision, especially on grace of our society, which makes it the part of youngsters, to observe the possible that catering to human weak fruits of virtue than to see the in nesses should be so much more re ducements of evil. It is during this munerative than serving human needs. With these birds of prey we must period of blindness that the seeds of juvenile delinquency sprout and take deal mercilessly. They are the modernroot. It is during this false dawn of day Amalekites, whose extermination ’teen-age maturity that our young was decreed in the Bible because they people extend themselves beyond rea- preyed on the weak and straggling,

December, 1957

on the unwary and the inexperienced. The most extreme punishment should be reserved for those who debase our youth, the future of our civilization. REATER responsibility should v J also be delegated and charged to those agencies which concern themselves with the moral health of our young people. When a youngster whose family belongs to any congre gation is brought into court on a charge of juvenile delinquency, the spiritual leader of that congregation should be asked to appear as well. On the other hand, religious organi zations which conduct approved anti juvenile delinquency programs should receive subsidies from public funds commensurate with the scope of their projects and the success of the results achieved.

Additional pressure must be brought upon the parents, even to the extent of making the behavior of their children a part of their own record. The home is the first area of responsibility, and the parents, who derive their means of sustenance from the community in which they live, owe it to the protection of that community to exercise greater control over their sons and daughters. Like poverty, juvenile delinquency will always be with us. But just as we have succeeded in reducing and mitigating poverty by the use of sane economic formulae, so can juvenile delinquency, now on the rise, be checked and diminished through an intelligent, coordinated and thoroughly executed effort on the part of those segments of society which have not yet succumbed to the moral apathy of the age.

WITHIN AND BEYOND CONTROL Six things serve a man, three of which are under his control, the other three not. He cannot control his eye, ear, and nose—as he sees, hears, and smells things he may not want to. His mouth, hand, and foot, however, are controllable. For if he wishes, he may use his mouth, either to talk words of Torah or to spread evil gossip; he may use his hand either to give charity or to steal and kill; he may direct his foot either to the Synagogue school, or to the theatre and circus. , Midrash HAUTEUR A haughty individual is like an idolator, for it is written (Proverbs): “He who is haughty is an abomination to The Lord"; and it is further written (Devorim): “Thou shalt not bring an abomination into thine house". In fact, he is like a complete atheist, for it is said (Devorim): "And thou wilt become haughty . . . and thou wilt forget The Lord thy G-d". Talmud, Sotah 4 42

JEWISH LIFE

The Election and Role of Israel’s President By ARYEH NEWMAN Jerusalem:

This unqualified support contrasts with the position that obtained on MU N October 28th Israel, or strictly Ben Zvi’s original election five years speaking, its parliament — the ago. Then he had only Mapai support, Knesseth— re-elected the previous in every other major party* proposing its cumbent, Mr. Izhak Ben-Zvi, at the third presidential election in the his own candidate, with every prospect of tory of the State. It was the first such a stalemate in the elections. Even his uncontested election, since the only own party had been deeply divided other candidate, Professor Yoel Yosef on their choice, and it was only on Rivlin, a 67-year-old Hebrew Univer the Prime Minister’s strong insistence sity professor of Arabic, a member that he was preferred above the of one of the oldest Jerusalem Ash Knesseth speaker, Mr. Sprinzak, who, kenazi families, withdrew his accept incidentally, commanded more inter ance of the Cheruth nomination be party support. Then tension continued till the last moment, since Mr. Benfore election day. Zvi was only elected on the third Professor Rivlin, in his official statement of withdrawal, made at a ballot. special session of Israel Bnai Brith, of CCORDING to Israel law, the which he is a veteran member, re President must obtain a majority vealed that both his original accept of votes of all members of the ance of nomination and subsequent Knesseth on the first and second bal withdrawal had been calculated be lot, i.e.j at least 61 votes. This re forehand. He had wished to make a quirement is waived from the third demonstration of the fact that every ballot onwards, when a majority of true citizen of Israel was equally those participating in the elections is eligible for the office and that the sufficient. The law provides for voting holder should be above party, both to continue at the session specially in theory and practice. Though Mr. convened for that purpose, until a Ben-Zvi had been asked to return result is achieved. The legislator ap his Mapai membership card at the parently assumed that the imposition price of Cheruth’s support, in actual of a “conclave” (as in the case—if fact, his uncontested election, the the comparison may be forgiven—of whole-hearted support of all other the Papal election) on the Knesseth parties and the individual approval would be sufficient to prevent an of Mr. Menahem Beigin himself in absolute deadlock. In actual fact, dicates that the reelected president deadlock was avoided in the 1952 had risen above party in his personal elections by a last-minute switch by stature and was, as Professor Rivlin * That could muster the ten signatures neces emphasized, “the nation’s choice.” sary for nomination.

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December, 1957

the Mapam to support the Mapai candidate, so as not to allow, as they put it, the Presidency to fall into the hands of “clerical” and “fascist” in terests. They alluded to the other main candidate’s membership in the Mizrachi religious party and the fact that he enjoyed the support of Gheruth. The other favorite was Rabbi Mordecai Nurock, a veteran parlia mentarian who still sits in the Knesseth. President Ben-Zvi has, however, particularly endeared himself to re ligious elements by his adherence to traditional Judaism. He himself intro duced the Tanach into the official swearing-in ceremony, regularly at tends synagogue and a weekly Talmud lesson. Agudist elements considered the question of his reelection to con stitute a “singularly inappropriate means of showing their disapproval of the dominant party’s secularist poli cies”*. Even before his entering the presidential arena, Mr. Ben-Zvi had distinguished himself for being the only member of his party publicly to associate himself with criticisms of the way new immigrant children of religious parents had been encouraged to enter a non-religious framework, in a special committee of inquiry set up for investigating such complaints.

the- state, but deprived of the trap pings, traditions, and behind-the-scenes authority of the English monarchy. There are no qualifications such as nationality or age. Theoretically it would be possible to elect an Arab or Jew who is a foreign resident (witness Ben Gurion’s invitation to the late Professor Einstein) or an Israel resident who is not a national of the State or a young candidate. There is no legal bar to the election of a woman. There have been, particularly after the death of Dr. Weizmann, demands N SPITE of the fact that all parties to widen the powers of the President, seem to have taken seriously the but these have subsided as the Presi question of electing a President—even dential office becomes more and more Dr. Chaim Weizmann’s electron was a part and parcel of the Israel scene. contested by Cheruth’s nomination of What are in fact its powers and func Professor Yosef Klausner in 1949— tions? The President receives foreign he has probably less power than is diplomats, invites a Knesseth member granted the head of state under any to form a government, after elections, other known constitution. He is in and signs laws passed by the Knes deed a figurehead, the titular head of seth. But he has no power to return bills and they become law even with * Quoted from H amodia (Agudath Israel d a ily ). Agudah abstained from voting for Mr. out his signature. He also has the Ben-Zvi’s reelection, though Poalei Agudath Israel prerogative of pardon and mitigation ( Agudath Israel Laborites ) gave him their vote. ,

JEWISH LIFE

of prison sentences, a power inherited from Mandatory days when this was invested in the High Commissioner. But every presidential act requires the counter-signature of the Prime Min ister. Last year he studied 302 re quests for pardon and remission with their covering letters from the Min ister of Justice and Chief of Staff, granted 13 pardons and reduced 35 sentences. The President may be suspended if 75 per cent of the Knesseth decide him to be guilty of behavior un becoming a president or that he is physically incapable of performing the duties of his office owing to ill health. In such case, as in the case of the death of the incumbent before running the full five year term, the Knesseth Speaker automatically car ries out his functions as “Acting

President of the State.” There is thus no vacuum ever created in the exer cising of the presidential functions. However, the law provides that the election of a new President must take place not more than thirty days after the expiry of tenure of the previous incumbent. ROM this survey of presidential functions in Israel it can readily be seen that they afford no attraction to a person interested in taking an active part in politics. His role is ornamental and symbolic. The present incumbent did not possess the advan tage of the halo of glory that sur rounded Dr. Weizmann. But he has more than fulfilled all the hopes placed in him by his main proposer— the Prime Minister. Indeed the latter’s speech in which he proposed Mr. Ben-

■

President and Mrs. Ben Zvi in impromptu parade on Jerusalem's King George Ave. following breakdown of their car. (Photo, courtesy United Israel Appeal.) December^ 1957

Zvi’s candidature to a meeting of Mapai in 1952, prior to his original election, is worth quoting, for their general remarks regarding the presi dential office in Israel, and their par ticular references to the personality of Mr. Izhak Ben-Zvi: “The institution of the Presidency in Israel, is a living symbol of the State . . . as well as of the whole Jewish people. The greatness of Israel did not and will not lie in military, economic or financial strength . . . but was of old of a spiritual nature and an individual personifying spiritual ideals should be the symbol of the country. The fact that the President will have no decisive voice in the affairs of state does not warrant attaching little importance to the office. The Eng lish King similarly has no decisive voice in political affairs, but mon archy is nevertheless honored and exalted in England . . . An error of a practical nature can be rectified, A symbol which should be an example to others, if it falls short of what is expected of it, it is a much more difficult thing to rectify . . . The President should, in my view, symbolize the central destiny of the State—the in gathering and welding together of the exiles . . . the moral character of the State, nobility of soul and moral integrity. It seems to me that the man who embodies these quali ties, to the fullest extent is Izhak Ben-Zvi. I am well aware that others could be found sharing the above qualities, but there is one charac teristic of immeasurable importance which distinguishes Ben-Zvi. I see the problem of ingathering and in

tegrating the diverse elements enter ing the country as the fundamental one. There is no other person so acceptable to all circles, symbolizing national unity in the eyes of all communities, as Izhak Ben-Zvi.” URING his first five years of office, President Ben-Zvi continued his studies into Oriental Jewish com munities as the institute he founded which bears his name. It became an integral part of the Hebrew Univer sity after his election. He “national ized” his deep interest and close friendships with the different Jewish communities by instituting a special day on the eve of every Rosh Chodesh (New Moon—first day of Hebrew month) to receive represen tatives of a particular section of the community— a Bukharan, Yemenite, Moroccan Jews Day. They relate to the gathering their own experiences of integrating in Israel and are encour aged to preserve their picturesque cus toms and varying religious usages.* In a country shot through with sectionalism and party differences, and holding a purely titular office, Mr. Izhak Ben-Zvi has created a pres idential tradition that has made its impact on all facets of Israel life and has won the confidence of, broadly speaking, all section of the populace.

* Data regarding the origins and history of many such exotic communities have been col lected by Mr. Ben Zvi in the form ©f a book entitled "Nidchei Yisroel” (Lost and Regained Tribes of Israel) -soon to be published abroad in English and French.

One should never promise a child something and then not keep one's word, for this teaches the child to lie. Talmud, Succah 46

JEWISH LIFE

The Public Schools and Jewish Education By ARTHUR S. GREEN F SOMEONE were to ask, “What these was that of the Progressive Edu is the greatest current overall trend cation Association, bringing forward in public education today?” the an ten objectives. Among them were swer would undoubtedly be, “the “development of a consistent philoso scope of the public schools in terms phy of life,” “acquisition of a wide of larger and larger horizons*” The range of significant interests,” and “in horizons are to this day being so con culcation of social attitudes.” Another tinually redefined that they seem as formula was propagated by the Eduea* broad as the totality of existence it tional Policies Commission of the Na self. Even to the Jew they seem to tional Education Association, with imply that Jewish education is gain four broad areas of learning. Thesé ing strength in having a proper place were: in the public schools of our land. But 1. Self-realization. a closer examination of objectives and 2. Economic efficiency. the methods and content which ac 3. Human relationships. company them reveals that such is 4. Civic responsibilities. not the case at all. Under these they list forty-three ob Twentieth century education in the jectives which include “world citizen public schools of America attempts ship,” “social criteria of scientific to reach almost every facet affecting progress,” and “integrated character.” human life. Dewey initiated this trend The American Youth Commission after the turn of the century with his made a report on what the high premise that the schools should be a schools ought to teach. Its findings miniature society. He gave impetus to were four: such concepts as activity, experience, 1. Reading. and adjustment in relationship to the 2. Work through work experience society in which the child is to live. and opportunities. Since Dewey thè objectives of the 3. Social studies. schools have been expanded by the 4. Personal problems, including phy accumulated wisdom of professors of sical and mental health and edu educationdom and organized educa cation for family living. tional associations and school organi zations of a local, state, and national IKE the aims cited herein, there level. are other objectives designed to In the ’40’s, in an effort to improve public school services and holding meet the needs of the students in our power to youth, a deluge of studies public schools. One has only to add supported objectives whose roles were those of state-supported institutions of both broad and divergent. One of higher learning to those of the local

December, 1957

school districts and systems about the country to complete the picture. But everywhere in public education the story is the same; the objectives of the schools are as broad and divergent as possible. Yet amidst this scope the schools avoid openly treading the ground of religious teaching. True, numerous local school districts have as an objective “moral and spiritual values,” under which designation they present, in steadily increasing meas ure, supposedly non-denominational teachings “about” religion which in actuality generally convey Christian doctrine and, in a growing number of cases, extend to the point of prayer readings and other religious exercises of an unquestionably Christian char acter. But even in their widest appli cation these undertakings can hardly toe the mark of a doctrine of religious teaching. And it is with good reason that the framers of the objectives for the pub lic schools have avoided passing the responsibility of religious education to the public schools. The public schools, because as such they must be neutral, fear running the dangerous risk of accusation of religious indoctrination as contrary to our great American historical documents such as the Declaration of Independence or the Bill of Rights.

as its end the improvement of the group culture; The Aristotelian philos ophy is concerned with man achieving the end in view (i.e., good habits). These are the three common current philosophies of public- education. Whether the modern philosophy is ac complished by adjusting the mind to nature, the pragmatic is explained by “democracy”, “living experience”, and “self-conscience behavior”, or the Aristotelian describes it in terms of means and end, again they all omit one thing: an absence of the finality of G-d as their ultimate end. This of course is contrary to the ends of the education of the Jew. Hand in hand with these objectives and philosophies, all of which omit G-d as their means and ends, is the new atmosphere of methodology in the public schools, cued by educational psychologists and guidance experts of the day. Method wise it can best be described in terms of the new psy chology in education, under the guise of what is commonly referred to as developmental tasks and simply guid ance. The developmental tasks approach was developed by Havighurst as a pro fessor of education. He defines it as “a task which arises at or about a cer tain period in the life of the indi vidual, successful achievement of which leads to his happiness and to Philosophies of Education success with later tasks, while failure HE modern educational philoso leads to unhappiness in the individual, phies which in one way or another disapproval by society, and difficulty with later tasks”. He lists tasks for permeate the public schools are, like the objectives, broad and diverse. each developmental age. One for ado The modern, absolute, or idealistic lescence, for example, reads as fol education has as its goal man’s reci lows : procal adjustment to nature, to his “Building conscious values in har fellows, and to the ultimate nature of mony with an adequate scientific the universe. The pragmatic, experi world-picture.” mental, or instrumental philosophy has The guidance approach takes its

JEWISH LIFE

cue from its current accepted defini tion by the guidance specialists. They say that guidance is “a group of serv ices to individuals to assist them in securing the knowledges and skills needed to making adequate choices, plan, and interpretations, essential to satisfactory adjustment in a variety of areas”. fXTHUS far it would appear that |_ there is nothing overtly contrary to Jewish education in these methodo logical approaches, excepting that they all again omit G-d or His influence as a helper in the process of educa tion. However, a closer view of how they exactly function in the public schools of our land demonstrates that Jewish education can never thrive in their atmosphere. In fact, the atmos phere in which the new psychology operates best is contrary to that of the spiritual education of the Jew. Unlike the little red schoolhouse and its 3R’s, the teacher, teachercounselor, or counselor of today works in an environment in the classroom of permissiveness and freedom; as a listener, discussion leader', and re source person. But the implications go deeper than that. Public schools frown on such practices common to religious teaching in Jewish life as disciplining, moralizing, judging, senti mentalism, and reassurance. Instead, factors fundamental to Judaism such as “good and evil”, “right and wrong”, “reward and punishment”, and “respon sibility for transgression” are excused by developmental tasks as failure to adjust to society. Likewise the guid ance workers dismiss them as “defense mechanisms”, “glandular disturb ances”, “personality traits”, or other outcomes which explain scientific scru tiny of human life. What’s more, it is easy for a child reared in such a December, 1957

child-centered environment to get on a pedestal as an end in himself, with nowhere to turn to but more adjust ment and psychological “understand ing” for a stronger and more secure ego. There is little room left for obe dience to Divine laws if they have no pertinence to “adjustment to so ciety”; still less for the realization of the values in a life filled with holiness and sanctity to which the Jew is ex pected to aspire. Religious Activities in the Schools

OR is this to say that religious education for the Jew is overtly thwarted in the public schools. On the contrary, aside from social barriers which would make the wearing of the skull cap or practice of observances such as prayer on school premises un comfortable for the Jew, the public schools have increasingly encouraged their students to somehow keep in contact with religious life. This they attempt to do in spite of objectives, philosophies, and methodologies which by overlooking it forbid it. But once more let us look to the implications of these seemingly “religious” mani festations of the public schools. One of the prominent features in stituted in many school districts and systems in many states is released school time for religious instruction in religious institutions. Though re leased school time is looked upon by some Jewish religious leaders as bet ter than nothing at all, its effect on the child is a divided world concept: that Jewish life is one thing in the public schools and another in his re ligious institutions. Moreover this ar rangement removes certain children from the school while some of their other classmates remain there to con tinue learning its curriculum. Thus, the Jewish child is segregated. Further,

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he can go to his religious institution on school time, provided it is at the expense of missing the experience of the public school while he is away. Another is the recognition and re spect for religious observances and customs in the literature, curriculum, and social programs of the school. This appears in many forms such as the study of the Hebrew language as an elective, the objective study of the world’s living religions as a required course or an elective, school assem blies which dramatize the traditions of Jewish life such as the Chanukah festival, or religious clubs or groups to function as extra or co-curricular activities. Ordinarily these activities are permitted to function only if there are enough Jewish students who de sire them. Consider the plight of Jew ish children where their number and desire is not great enough to warrant it. The significance of these activities to positive Jewish living is negative primarily because they are not pre sented honestly; still less in their full ness. Jewish life cannot thrive best in an environment of learning where the Bible is taught as a literary work, equal in importance to one of the na ture of “Bells for Adano”. Neither can it be encouraged where the religious custom's and ceremonies and rituals of its people are merely tolerated as interesting traits of a culture along with those of other interesting cul tures. The Nature of Jewish Education

r | THE objectives, philosophy, and X methodology of the Jewish educa tion is definitely not that of the public or neutral school. In the Jewish school the child is placed in that soil which will best educate him in the goals, 50

to the public schools is “emotional baggage” are to the Jew religious con victions of the highest order. What to the public schools are objectives like social adjustment or making a living are only secondary to the ultimate one of the Jew—moral and spiritual life. What to the public schools is the search for truth is, to the Jew, the love and worship of G-d. Jewish life is not an institutionalized life. The home and community have throughout its long history been con sidered equal in importance with the religious schools in implementing Jew ish education. However, to the religi ous schools and the religious schools alone is reserved the formal content of Jewish education. There the Jewish child learns Torah, the tenets and prac tices and prayers of the Jewish faith, Hebrew, and Jewish history, in an atmosphere where his teachers by their own example have tremendous power in directing his moral values. There the Jewish child is encouraged to prac tice what he learns in its fullness. There are no short cuts or substitutes. The child in the Jewish school is not on a pedestal as an end in him self. Instead his school is G-d-centered. True, the rabbis through the ages have held that the child is the highest of human treasures. But dis tinction on the part of the-child must be earned first through diligent study of Torah and a virtuous life of per forming Mitzvoth. Neither is the child at liberty to select what is important for him and what is unimportant for him to study or when he wants to learn a certain thing or when he doesn’t want to learn a certain thing. Instead, what he is to learn and when he is to learn it has already been decided for him by the accumulated wisdom of men JEWISH LIFE

hand, there can be no ultimate founda tion for education other than a life of holiness. Religious life is integrated with all subjects and not considered as “something apart”. True, the Jew recognizes the common needs and the HAT the public schools are god common goals for the sake of which less is a truism. And since method all mankind in this life must work. is related to content, it follows also thatBut he sees them only on a proximate godless methods are applied to a god basis: that the highest possibilities of less content. The public schools can human learning are the foreshadow not teach a definite set of moral and ings of the Divine spark. In this dif spiritual values, precisely because they ferent direction lie the content, meth odology, and ends of the Jewish edu are—or at least are supposed to be! neutral. For the Jew, on the other cation.

who were guided by Divine inspira tion. Similarly the content of this kind of education is less subject to the changing opinions of educators or the fortunes of society.

WORDS OF THE WISE Chief Rabbi Abraham Yitzchak HaKohen Kook loved every fellow Israelite, even transgressors. He was once asked how he could possibly have feeling for these sinners. And his reply was quite characteristic of his outlook on life: “It is preferable/' he said, “to be guilty of causeless love than of causeless hatred." Rabbi Abraham Samuel Sofer, author of “K'thav Sofer", was once approached by some of the leading men m the community who complained about people in the town who openly profaned the Sabbath. “My friends and brothers/ he replied, “do not be concerned with those who deny Shabboth and profane it. Rather, be concerned with those who admit Shabboth and who profane it! The “Chofetz Chaim", renowned for the wqy he guarded his tongue (his very nickname was derived from the statement in Psalms—“Who is the man who desires ("chofetz chaim")? . . . Keep your tongue from evil, and your lips from uttering guile!")—was once riding in a coach with a group of men busily engaged in talk. He asked them what topic they were discussing. Idle gossip," they replied. “We are talking about horses." “Very good," was Rabbi Israel Meier's rejoinder.^ "Better to talk about horses than about one's fellowmen! 51 December, 1957

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JEWISH LIFE

Song of Faith By MIRIAM LIPSTADT tection and diagnosis, which lead to the eventual amputation of the left leg, are related by the author in a subdued, factual style. The abil T IS a facile thing to stand in awe ity to maintain this kind of disci of majesty, towering achievement, pline throughout these trying months or of a large and peremptory voice. ceases to be a source of wonder to But it is quite another to stand in the reader, when he realizes that this reverence before “A Boy’s Quiet is a family that has sailed the tur Voice” and a mother’s quiet hand. bulent sea of life securely bound to Ruth Kolko Cohen tells the story of gether by the strong tenets of ortho the illness of her fourteen year old dox Judaism. The courage of this boy as he sur son, with a spiritual modulation that imparts to this narrative the nobility mounts one crisis after another seems of spirit that stands out as its richest to spring forth from a deep faith, that has its origins in ages past. quality. From the first weeks of December, From this source comes the capacity when the diagnosis of bone cancer is to enjoy an amazingly full life with first confirmed, to the fading days of other teen agers despite his handisummer’s end, we are led by the hand capp. Ephraim’s radiant personality of the author through the months of encircles the ever-growing radius of the advancing disease. The pages vi people who surround him during his brate with the rich, tonal quality of illness. Among those who come to a young boy’s voice which sings of cheer and leave being cheered by the faith and courage, until the inevitable warmth of this unusual boy, are the time when he realizes that his is “such hospital staff, his large circle of friends, his family and the community a short life!” The heart-rending episodes of de in which he lives.

A BOY’S QUIET VOICE by Ruth Kolko Cohen, Greenberg, Publisher, New York, 115 Pages, $2.75,

December, 1957

HE AUTHOR has succeeded in the author sta te s: portraying the full, rich fam ily “I saw then that G-d had never life that draws the most out of every failed to be Ephraim’s partner, that fleeting moment that is left to them He was still on Eph^s side, guard during the w aning days of summer. ing a beautiful and indestructible Through the pages of this narrative soul. I saw m yself as something of the resplendent glow of Chanukah, a junior partner in this small epi the recurrent Sabbath days, the fast sode of human existence . . . I knew of Av, the approaching Rosh Hashthen . . . that everyone who had onah, weave a continuous thread of helped Ephraim and had helped us solemn sequence. in whatever small way was part A fter the first reading and the in of G-d's team, solacing pain and evitable tears, visible and otherwise, wretchedness.” comes a time for reappraisal. The author establishes the validity of her It is the author’s wish that Eph portrayal in the quiet tones of dignity raim's name be a symbol of solace and unembellished truth, when she to all who suffer pain. And in that tells her son, in answer to his query, endeavor, she will turn over all monies that she “simply did not have any derived from the sale of this book to answers.” That this is the true dig the Ephraim Cohen Memorial Fund, nity of the Jewish soul is expressed ’ Inc. to provide grants in the field of in a selection from the book in which medical and religious education.

In Defense of Jewish Rights By SAMSON R. WEISS IN THE STEUGGLE AGAINST DISCRIM INATION by Dr. Isaac Lewin. Bloch Publishing Company, 1957, 148 pp, $2.75. HE present volume is the sequel to the author’s “Religious Jewry and the United N ations”. Like the previous volume, it contains various addresses delivered by Dr. Lewin be fore United Nation Commissions and before various committees of the United States Congress. The excellent documentation gives this book great historical value. One of the state ments, “In Defense of the Jewish Method of Slaughtering Anim als”, was printed fully in the Sivan, 5717 issue of J e w ish L if e .

The mere perusal of the topics o f the various addresses evidences the variety of problems confronting world Jewry before the forum of the United Nations. “On Discrimination in Edu cation” is a rather brief paper in which Dr. Lewin pointed out to the U .N . Sub-Commission on Prevention of Discrimination and Protection of Minorities that its proposed study of discrimination in education will not be complete unless it is undertaken on a “global and historical” basis. Otherwise, as the author convincingly evidenced, the proper evaluation of the present situation will be well nigh impossible. The U.N. Commission oil Human Rights heard a scathing indictment JEWISH LIFE

of “The Revival of Hitler’s Spirit in Germany” . The author pointedly com pares the murder of 6,000,000 with the refusal of the German Government, through its Ministry of Food and Agriculture, to abrogate the Hitler Law prohibiting the Jewish method of slaughtering animals, a hypocrisy for which it would be difficult indeed to find a parallel in the annals of mankind. In a similar vein, Dr. Lewin ad dressed the U.N. Commission on Pro tection of Minorities on “The Right to Perform Religious Duties”. In a lucid analysis of Article 18 of the Univer sal Declaration of Human Rights, the author finds particular importance in the terms “practice” and “obser vance”. He concludes that “obser vance” covers all which has been prescribed by religious law or usage, and that, therefore, any attempt to prohibit Shechitah is contrary to this Declaration. This is of great legal consequence inasmuch as the term “practices” alone could be misinter preted as referring to the ceremony of worship only. N another address to the U.N. Com mission on Human Rights, “Give Us Our Schools and Teachers”, Dr. Lewin directed the attention of the Commission, in concurrence with the United States and French experts, to the fact that the right of minority groups to establish private schools for the fostering of their religious or cultural heritage is violated in Soviet Russia. He rejects the statement of the Soviet expert that the problem of education is “outside the com petence” of the Commission. Regretably, there is no evidence that the Soviet Union was influenced in any way by the clear position taken by the representatives of the free world.

December, 1957

“Against the Insertion of a Blank Day in the Calendar” contains Dr. Lewin’s statement before the U.N. Economic and Social Council on the proposed Calendar Reform. In this paper, the author dwells on the religi ous, the economic, and the interna tional aspects of the problem. While the arguments against Calendar Re form from the religious point of view may not have been any too impress ive to the secularist advocates of the proposal, there can be no doubt that the author’s analysis of the economic havoc this reform would cause must have been most impressive, contribut ing notably to the ultimate rejection of this project by the United States and other powers. In his address “On Discrimination in Teaching and Worship”, the author attacks the prohibition prevailing in Spain which makes it a crime to make a House of Worship other than a Catholic Church recognizable by in stitutional symbols or adornments. This is inconsistent with the Univer sal Declaration of Human Rights which prohibits discrimination in the field of religion. In the same address, Dr. Lewin directed the attention of the United Nations to the shocking desecration of the Kothel Maaravi, the Wailing Wall, now under Jordanian administration, access to which is refused to Jews. He introduced into the record a photo published by the New York Times on December 28, 1957, showing this sacred wall defiled and used as a billboard for political election announcements. Taken together, these addresses show a scholar and gifted statesman at work in the defense of Jewish rights before a body which in our days is the only forum for the arti culation of the human conscience. 55

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For Non-Jewish Eyes By ISRAEL D. LERNER YOUR NEIGHBOR CELEBRATES by Arthur Gilbert and Oscar Tarcov. Bnai Brith Anti-Defamation League, New York, 1957, 118 pages, $1.95. N TYPE, binding, paper and for mat, this is a handsome volume. In content, it is less so. The holidays and celebrations of Judaism, as de picted for adolescent boys and girls of other faiths, are here and there out of focus, and in one or two places askew. Let us take the illustrations. They are photographs of actual scenes, done in black and white and with technical excellence. It is evident that much care was given to the taking of these pictures and their reproduction. What, then, is the meaning of lit candles, challah and kiddush cup, and a boy holding an ethrog and iulov as he stands shirt-sleeved in a room fur nished with Venetian blinds? It is supposed to be Succoth time, but whether it is day time, as the lulov implies, or night time as the candles indicate, or both simultaneously, is not clear. One can understand the dilemma of the author and editor in attempting to include practices from all three “wings” of Jewry. We are treated to such scenes as a group of hatless boys before an open Sefer Torah, a father piously wearing a skull-cap while blessing his children on Friday night, with yet another father on an other page pronouncing Kiddush bare-headed. But then the latter is a Reform kiddush. What, however, prompted the authors to choose this

December, 1957

over the inspiring and sacred verses from Bereyshith, appreciated by Jew and Gentile, is beyond us. By and large, a numerically equal division among Grthodox, Conserva tive and Reform settings and people can be found in the illustrations. The literary style is clear and simple, Without being coy and simpering. One could wish for a bit more robustness at certain interesting points, if only for a change of pace, but the age range of the prospective readers, seemingly, obviated this. OWEVER, the text is a problem. Not all controversial statements are hedged and qualified to show their source or their subjectivity. For ex ample (P. 73) “By the time of the Exile, the Jews had already developed many religious observances, the Sab bath, Holy Days . . . festivals and feast days.” This kind of phraseology comes from the “continuing revela tion” school of course. Then there is a bit about the rise of Reform as a result of the spread of scientific knowledge and democratic practices in the modern era. What of the growth and influence of Orthodoxy in the same era? The great Yeshivoth alone are a case in point. Furthermore, that canard of Orthodoxy and feudalism was put to rest long ago by historians, sociologists, and theologians. This Reform bias leads to inaccu racies and distortions. Having spoken of the “yarmulka” as a custom orig inating in the Near East, the authors write: “Under the influence of Euro pean and American customs of dress,

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however, Reform Congregations have given up wearing yarmulkas and prayer shawls.” (P. 93) Now the tallith is presented as a foreign “custom of dress” ! This is poor scholarship and manifest disre gard of Halochah. Reform congrega tions may do as they please, but sup posedly objective authors cannot dis miss the tallith and its fringes, which are Torah law (Numbers XV), in such a cavalier fashion. More disturbing is the whole ap proach of accentuating the positive commandments to the near neglect of the negative ones. Nowhere in the chapter on Passover is the prohibition of chometz mentioned. There is some thing said concerning the forbidden labors on the Sabbath and on Yomim

Tovim. But from the aspect of space allotment and emphasis, these do not receive the deserved treatment. Wit ness in our traditional and sacred literature, how many discourses and commentaries there are on the labors prohibited during the Sabbath com pared with those on its affirmative commandments. The attitude shown in this book neglects all too clearly the religion-of-comfort pattern pre valent in certain circles of American Jewry. Bnai Brith has published a hand some book. But if Judaism is to have true meaning for others, and be a living reality for us, we must see it as an ennobling discipline, and not merely as a haphazard pleasure.

From A Bygone Era By WILLY HOFMANN the daily demands of their simple liv ing conditions as craftsmen, cattle dealers or shopkeepers. We learn the origin of many local Minhogim — some of them quite strange— which S THE author states in his intro were adhered through throughout the duction, this book deals with a generations. phenomenon with few parallels in the An old saying designated the Jews Diasporap—the wide distribution of in the south of Germany as pious and Jews over many villages and hamlets those in the east as learned. Un in Germany, where they lived as fully doubtedly there was valid basis for integrated elements of these rural this, although there were numerous communities. We wander with the men of learning in the south too. author from Southwest to Middle and However, there flourished among the North Germany and finally to the Jews of Eastern Germany, who were East. The whole pattern of life of largely of Polish and Russian origin, the Jewish village dwellers is de such as those in the province of scribed thoroughly and graphically: Posen, an unbroken chain of Talmud we see them on the Sabbath, the holi scholars, even in the small communidays, and on the working days amidst JEW ISH RURAL COMMUNITIES IN GERMANY by Hermann Schwab. Cooper Book Company, London, 8s 6d, 93 pages.

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ties. But, as the author shows, the voice of Torah was also heard in South Germany, where until the mid dle of the 19th century many small communities were under the charge of Rabbis. Later, the teacher became the leader of the congregation. The social picture which emerges from the pages of this book is one of a generally excellent relationship be tween the Jews and their neighbors in the rural communities. But in the eastern provinces of Prussia, the Jews up to the beginning of the 19th cen tury were still handicapped by end less restrictions which were finally, abolished by the emancipation. In an epilogue the author gives

some excerpts from three letters of the Hitler era, from Hesse, Bovaria and East Prussia, describing horrify ing scenes : synagogues destroyed, Sifrey Torah cast into the streets, the Jews driven into concentration camps and later exterminated. HE reviewers found absorbing reading in H erm an Schwab’s book. Of outstanding interest are the finely detailed descriptions of Jewish family life, reminiscent of the famous pictures by the painter Oppenheim. The book is a valuable contribution to the history and cultural life of German Jewry during the past two centuries.

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SIFREY TORAH CALL

New York, N. Y. Dear Editor: I have been requested by the Religi ous Ministry of the State of Israel to urge congregations to donate one or more Sifrey Torah (Scrolls of the Torah) for the 800 new settlements created for the new arrivals. From 600 to 900 are needed. When we open the Arks in our own synagogues in the United States and note the large number of unused Scrolls, I am sure it will be hearten ing to all of us to realize that one or more of them could be used con stantly in the new settlements in the Holy Land. These Scrolls may be shipped to the representative of the Religious Ministry, Eliezer Lavi, who is here for this purpose, at the Israel Consulate, 11 E. 70th St., New York City, or to me directly at the West Side Institutional Synagogue, 122 W. 76th Street, New York City 23. It is my prayerful hope that all of the large congregations will re spond to this call. Rabbi Herbert S. Goldstein Chairman Scrolls Committee TRIBUTE

Vancouver, B.C. I want to express appreciation for Dr. Weiss’s Hashkofah essayettes in J e w ish L if e . The one on “Thought, 62

Word and Action” is so eloquent and forceful that I think it deserves a wider distribution. Is there a chance that these fea tures be assembled in booklet form and together with some suggested readings be used as a text for adult education courses? Rabbi Bernard Goldenberg PROJECT A LA "TORAH-TOWN"

Brooklyn, N. Y. Dear Editor: I was glad to read Saul Sigelschiffer’s J e w ish L ife article on the need for a self-contained suburban orthodox community. (“Torah-Town”, Sivan 5717). Such a community is defi nitely an answer to the Shomer Shabbos couple who would like to live in Suburbia, but hesitate to leave the city with its educational and cultural facilities for the religious Jew. F o r' some time now, I have been interested in moving to the suburbs, but wherever I have looked I have found that I would have to sacrifice a religious environment for semirural living. Hesitating to do so, I have sought a solution that would af ford me my religious needs as well. I know that there are many couples in my predicament. Therefore, I have undertaken the organization of a Shomer Shabbos Community of about JEWISH LIFE

80-100 homes. Each home will boast the individual taste of its owner and will range in cost from $18,000 to $26,000. The plan also calls for a community swimming pool and recrea tion center for the exclusive use of the residents of this community. The location for this undertaking is Monsey Heights, one of the highest points in Rockland County, N. Y. Five yeshivos, including a recently started yeshiva high school, and many synagogues serve the Monsey-Spring Valley area. Only 50 minutes away from midtown New York, this com munity is truly a wonderful experi ence in all year round country living for the orthodox Jew. If any of the readers of J ew ish L ife are interested in living in such a community, they may contact me at ULster 1-5495, or write to me at 1401 55th Street, Brooklyn 19, New York. Lee Sterman FOR SHIFT TO KEHILLAH

Pittsburgh, Pa. It has become fashionable to talk about the current “Religious Re vival.” Statistics have been cited to the effect that church (and syna gogue) membership in this country has reached an all-time high. These figures ought to silence the most per sistent critic if congregational affili ation would ipso facto lead to G-dliness. As a m atter of fact, it doesn’t! The current large number of affiliants belong to a congregation because be longing is in accord with the con formist national characteristics of our populace. The Jewish brand of “Religious Revival” has spawned our contem porary end-in-itself of Judaism, the modern Synagogue. December, 1957

Many of our present-day shools were founded around the turn of the century. Caused by the tremendous influx of the Eastern European im migration in those days, they also served as the get-together centers for fellow-countrymen. Meanwhile, a new generation has grown up which sees little substance in these nostalgic sen timents. And yet, persistent partisans have made every effort to preserve the individual identity of these par ticular synagogues. The “Landsmannshaften” of days gone by have joined forces with the Pseudo Religious Re vival of our own days . . . the‘syna gogue has ceased to be a mere physi cal shelter for worship and study. It has “kavayochol” become itself a sub ject of adoration. For the sake of a true religious revival a complete reorientation is imperative. A shift in thinking has to be made from the congregation to the Kehillah. Today’s shool must ever endeavor, in conjunction with other shools, to provide both the spiritual and physical means for Jewish living. There is a new generation growing up whose patience with the endless dilly-dallying of our leadership is rapidly running out. The orthodox synagogues will have to band together or perish. They will have to tackle" jointly the tasks of Kashruth admin istration, education (way beyond the mediocre Hebrew School), cemeteries, Taharath Hamishpachah, Fund Rais ing (properly called Tzedakah), and many others. They must show new virility. Our many “B’nei Jacobs” and “Adath Israel” from coast to coast will do well to heed the call. I plead ¿ - I T ’S TIME FOR A CHANGE. Ben Levy 63

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We are pleased to announce an added service to JEWISH LIFE subscribers. Commencing with this issue, the (0) KASHRUTH DIRECTORY will be mailed, in booklet form and substantially enlarged, together with each copy of the magazine. This will facilitate constant use of the @ Directory, which can thus be hung in the kitchen, or placed in pocket or handbag when shopping. In its handy booklet format, under the new title © KOSHER PRODUCTS DIRECTORY, this invaluable source will contain in each issue important Information about Kashruth practice, in addition to the up-to-date list ing of products. Of course, all items listed are under the official! Kashruth supervision of the Union of Orthodox Jewish Congregations of America and bear the Union’s © insignia of certification. This new service, replacing the . previous practice of printing the © KASHRUTH DIRECTORY in the pages of JEWISH LIFE, will be a welcome convenience to our readers, particularly in view of the constant growth in the number of products and establishments under © certifi cation. We invite readers to express their comments on the new arrangement. Please address your letters to: JEWISH LIFE, 305 Broadway, New York 7, N. Y. We invite you also to send us the names and addresses of friends whom you would like to receive JEWISH LIFE and the © KOSHER PRODUCTS DIRECTORY. We shall be glad to send them, without charge, sample copies. JEWISH LIFE

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