Jewish Life February 1959 by Jewish Action

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Vol. XXVI, No. 3/February, 1959/Teveth, 5719/

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EDITORIALS Saul Bernstein , Editor

THE EXODUS R E S U M E S ...................................

M. MORTON RUBENSTEIN REUBEN E. GROSS RABBI S. J. SHARFMAN Libby klaperman

A QUESTION AN SW ERED.................................

ARTICLES

Editorial Associates

THEA Odem , Editorial Assistant

JEWISH LIFE is published bi monthly. Subscription two years $3.00, three years $4.00, four years $5.00, Supporter $ 1 0.00, Patron $25.00. A ll rights reserved

“AT THE MOUTH OF TWO W ITN ESSES.. Reuben E. G r o s s .......................................

ON THE THRESHOLD OF KNESSETH ELECTIONS/ I. Halevy-Levin..........................................

CHASIDISM CAN POINT THE WAY/ Gershon K ra n zle r........................................21 LESSONS TO BE LEARNED/Bernard W einberger.... 28 A NEW CURRICULUM FOR THE SABRA/ Aryeh Newman ..................................

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CAREERS IN COMMERCIAL ART/Walter D u cka t....41 THREE VOICES/H. A. Goodm an..........................46

Published by

U n io n of O rthodox J ewish Congregations of A merica

BOOK REVIEWS RUSSIAN DISCORD/MIriam Lipstadt.................. 53 AN INTRODUCTION TO JUDAISM/ Î Abraham N. Z u ro ff.................................... 57

Moses I. Feuerstein President Benjamin Koenigsberg, Nathan K. Gross, Samuel L. Brennglass, M. Morton Rubenstein, V ice Presidents; Edward A. Teplow, Treasurer; Herbert Berman, Secretary.

HASHKOFAH: Prophecy.................................... 32 ON THE JEWISH R E C O R D ................................ 50

Dr. Samson R. Weiss Executive Vice President

Second class postage paid N ew York, N . Y.

DEPARTMENTS AMONG OUR CONTRIBUTORS ....

LETTERS TO THE E D IT O R ............................... at

EXCERPTS selected and translated by David M. Hausdorff ILLUSTRATIONS by Hovav Kruvi

February, 1959

GERSHON KRANZLER is the principal of the Chofetz Chaim Talmudical Academy of Baltimore, Maryland. The author of several Jewish textbooks, his articles, short stories, and poems have been featured in numerous periodicals. REUBEN E. GROSS is a member of the Editorial Committee of Jewish L ife , and is chairman of the UOJCA Armed Forces Com mission." A graduate of Harvard Law School, Mr. Gross is an attorney in Staten Island, New York. His last contribution to J ewish L ife was “Theocracy and the Jewish State” (April, 1958). I. HALEVY-LEVIN, the Israel correspondent of J ewish L ife , is prominent in religious labor circles in Israel. He is the editor of “Israel Argosy,” a series of anthologies of the works of leading Israeli writers, and editor of the “Modern Israel Library.” RABBI BERNARD WEINBERGER is executive vice-president of the Rabbinical Alliance of America and is the spiritual leader of the Young Israel of Brooklyn. He is a musmach of Mesifta Torah Vodaath. H. A. GOODMAN is the editor and publisher of the “Jewish Post” of London, and a leader in the world Agudath Israel movement. WALTER DUCKAT, as consultant at the Federation Employ ment Service, has guided several thousand individuals in their vocational paths. He has taught at Vassar, New York University, and Brooklyn College. His articles appear frequently in profes sional journals and Anglo-Jewish publications. ARYEH NEWMAN, ,well known to the readers of J ewish L ife , is assistant editor of the Torah Education Department of the Jewish Agency in Jerusalem. Cover: Hands believe what eyes cannot conceive *|| the sight of a long-lost loved-one after many years of separation. Thousands of reunions such as this are taking place in Israel now, as Jews from Eastern Europe come out to new life and new hope. The United Jewish Appeal seeks a $100,000,000 Special Fund in 1959 for transportation and resettlement in Israel of scores of thousands of immigrants from Eastern Europe, in addition t6 Its regular campaign goal. JEWISH LIFE

The Exodus Resumes HE inexorable process o t yetziath europa, checked in recent T years by Iron Curtain barriers, has entered a further stage with the abrupt release of Rumanian Jewry. The exodus from Rumania is well under way, with the rate of departure now 8,000 monthly and expected to rise soon to 10,000 or more monthly. From present indications, the great majority of that country’s 250,000 Jews -ttt the estimated number surviving out of the 800,000 of pre-Hitler days — will be transferred to Israel. There is no question that most of them have fervently hoped for such an eventuality and rejoice at the unexpected opportunity now presented. Whatever motives may lie behind the Rumanian gov ernment’s decision, and whatever difficulties are posed by this great migration, the development reveals again the hand of Divine Providence. As always, the migrants find a haven, the homeland of their dreams, in Israel. As always, the Israeli people receive the new comers with joy as homecoming brethren, miraculously re-united with their families and their people. And, as always, the migrants arrive with no material means except for such personal effects as can be carried as hand baggage. This latest Jewish migration is following a pattern which has become so familiar as to be taken as quite matter of course by the world at large. All take for granted that responsibility for transportation, reception, and initial care and maintenance is to be borne solely by world Jewry, acting through the relief and settlement agencies whose fund-raising arm in the United States Jewish is~the United Jewish Appeal. The still vaster burden of permanent Respon- settlement and absorption into Israeli life and economy is — sibility as is likewise taken for granted %«- borne by the Jewish state alone. This state, be it remembered, is but a decade old, struggling to strengthen its foundations and to consolidate its life, surrounded by armed enemies, and already -strained to the utmost with the task of absorbing the hundreds of thousands of penniless immi grants who have found refuge there in an unceasing flow since the establishment of Israel. February, 1959

HE circumstances under which Rumania’s Jews are being transferred to Israel cannot be viewed independently of the T situation of the Jews in other Communist countries, and par ticularly the Soviet Union itself. There 2,500,000' to 3,000,000 Jews are believed to survive, dwelling in fear and uncertainty, with all communal and religious life suppressed except for a handful of synagogues tolerated for public relations purposes. Yet there is evidence that these Jews retain Jewish consciousness. In recent months various rumors have gained circulation about What of the fate contemplated by the Soviet authorities for this isolated Those segment of Jewry. One rumor has it that large numbers will be Remaining? shipped en masse to Biro-iBidjan; another, that Soviet Jewry is to be silently extinguished through total absorption; still another, that emigration to Israel will be permitted; and there are combi nations of all three rumors. None can appraise the reality behind these surmises, whose key lies in the course of Soviet policy. But one thing is clear: unless action is taken to assert with full vigor the moral rights of the Jews of the Soviet domain, their rights as human beings and as a community, 2,500,000 and more Jews will remain the helpless prey of political machinations and international intrigue. The sudden transferral of Rumania’s Jews, in itself a great challenge to Jewish brotherhood, is the greater challenge when seen in relation to the situation of Soviet Jewry. Every material resource must be mobilized to assure the success of the Rumanian migration. The effort must be of a scope to demonstrate to all that Jewry has the will and the capacity for a yet more massive undertaking, the transfer of masses of Jews from other Communist lands including Soviet Russia. Surpassing any mobilization of means and manpower heretofore undertaken in the Jewish world, this effort demands real sacrifice from every Jewish family and every Jewish community. But we must arm ourselves for a moral battle not less cru cial. We dare not permit it to go unchallenged that a government may hold its Jewish populace as prisoners, with neither rights nor security, forbidden or permitted to maintain a vestige of religious and communal life as the ruling powers may decree, obliged to remain or to be dispatched elsewhere, to exist or to The be obliterated, as the rulers, in accordance with their political Moral policies, may dictate. It is imperative that we proclaim with Battle voices that will not be silenced the Jewish right to live as Jews wheresoever they dwell and to emigrate freely, if and when they wish, to a land that welcomes them, suffering neither mass sup pression or mass expulsion. With the fullest of our resources, with courage and dignity but not with reticence, we must make the world hear and respect our demand for basic human rights for Jews in the Soviet realm and throughout the world. 4

JEWISH LIFE

A Question Answered HE grave problems evoked by the Israel government’s policy of granting official identification as Jews to non-Jews* without benefit of conversion, have been the subject of discussion in pre vious issues of J e w i s h L i f e . A s a sequel to these discussions, we present for the interest of our readers the following communica tion. It was addressed by the Dayanim of the Beth Din of the British Chief Rabbinate to Prime Minister David Ben Gurion, in response to his query submitted to Chief Rabbi Israel Brodie and to a number of other personages of diverse character in several Diaspora lands. No further comment is required.

“Dear Mr. Prime Minister, The Chief Rabbi, D r.. Israel Brodie, received your letter dated Marcheshvan 13, 5719, on Friday, Kislev 23, 5719, the day on which he left London for South Africa for health reasons. The Chief Rabbi read your letter and passed it on to us — the members of the London Beth Din, who, at present, constitute the Chief Rabbinate in Commission — for consideration and reply. We thank you for your communication and desire to state as follows: “(1) At the outset we must express our deep disappointment that this question remains an issue in the State of Israel, partiRabbinate cularly having regard to the fact that the Chief Rabbinate of Has Ruled Israel had given its clear and definitive ruling in accordance with the Torah concerning this grave matter which is fraught with dangers to the nation. “It is also known that all the great Rabbinic authorities in Israel and in the Diaspora have protested vigorously against the Government’s proposal concerning the registration of children born of non-Jewish mothers. .. “Nor, indeed, can we pass over in silence an action hitherto unknown in Jewish history, that you have deemed it proper to submit what is patently a basic Halachic question also to persons who are neither qualified nor competent to pronounce on matters of Jewish law, and some of whom do not owe allegiance to traditional Judaism. “(2) The Halacha on this question has never been in doubt. Any person, adult or child, born of a non-Jewish mother is a Issue Not non-Jew and cannot be regarded or registered as a Jew, by religion In Doubt or nationality, unless proselytised in accordance with the Din by an authorized and acknowledged Rabbinate, and in the case February, 1959

of the State of Israel only such a Rabbinate as is recognized by the Chief Rabbinate of Israel. “No authority, State or civic, has the right or prerogative to misrepresent the fact by registering anyone born of a nonJewish mother as a Jew who has not been proselytised in accord ance with the Halacha. “ (3) We have read with satisfaction the paragraph in your letter in which you refer to the sentiment of unity and identity of the Yishuv with world Jewry. It is precisely because of this senti ment — an ideal deeply shared by the Jewries of the Diaspora, M enace and which their rabbis and spiritual leaders are doing everything To Jewry in their power to foster and deepen — that we, the representatives of the Chief Rabbinate of British Jewry and as the Beth Din of London, a central Rabbinic authority serving far-flung Jewish communities, would be failing in our duty if we did not issue a stern warning against the grave danger to this unity. “Any departure in the laws of the State of Israel from the fundamental and time-hallowed principles of the Halacha in matters of personal status, descent, and family would of necessity cause an irreparable breach in the House of Israel and an irre trievable split in the nation. “The attitude and proposal of the Israeli Government in regard to registration cannot but accelerate the process of dis integration, assimilation, and intermarriage, trends which are causing havoc in Jewish communities throughout the world and which weigh heavily upon the mind and heart of every Jew who is concerned for the survival and integrity of the nation. “The Jewries of the Diaspora, whose organized Jewish life is centered in religious communities and synagogal bodies founded M u sf Be upon the teachings of the Torah and who look to the Holy Land Withdrawn as a spiritual and Torah centre radiating light and inspiration, regard the Government’s proposal as a tragic menace to the home and family life of the Jewish communities the world over. “It is our earnest prayer that the Government of Israel over which you preside will withdraw its proposals, the implementation of which could not but violate the sanctity of the Jewish people, affect its family life, and undermine the unity of the nation.” The letter was signed by the following Dayanim: Rabbis L. Grossnass, A. Rappaport, Dr. M. Lew, M. Steinberg, and M. Swift.

JEWISH LIFE

“At the Mouth of Two W itn e sse s../' By REUBEN E. GROSS

| The A n g lo -A m e r ic a n lega l heritage in the light of Jew ish law.

HE NEEDS and drives and ideo logical cross-currents of modern so ciety have brought complex problems of basic legal principle to nations straining to harmonize these influences with their inherited traditions. In the United States, the Common Law itself, the primary fabric of jurisprudence, is subject to constant strain under the impact of social pressures. Despite this, the sovereignty of the Common Law remains undisputed, alike in this country and all other lands of AngloSaxon tradition. Some newer nations-— particularly those formerly under British rule— too tend to look upon the Anglo-Saxon Common Law as legal “sterling”. Even in Israel, established as the Jewish state, elements retaining the mentality of British colonialism to gether with others of assimilationist outlook are prone to assert the su periority of English Common Law to Torah Law, the format of Jewish life throughout the ages. Under such influence, the Israeli courts have tended to limit the scope of Jewish Law in favor of the English Common Law. Some Israeli writers on the subject have described the former as unworkable under modern condi tions, while they hold forth the Gen tile product, seemingly possessed of unique and incomparable merits, as the

February, 1959

preferred instrument for today’s Jew ish state. Leaving aside the question as to the desirability of subordinating Jewish to Anglo-Saxon law in the Jewish state, none can contest the great virtues of the Common Law. But study of the development of the Common Law re veals a most significant fact— the dis tinctive virtues o f the Common Law are derived in many instances from Jewish sources. N interesting example is the priv ilege to refuse to answer self-in criminating questions. This is one of the most important rights of the indi vidual; and it has been zealously guarded in English-speaking countries. Congressional investigations and their attendant publicity have made a by word of the Fifth Amendment, which embodies this privilege and which pro vides: r ." . . nor shall any person . . . be compelled in any criminal case to be a witness against himself.” Chief Justice Earl Warren of the United States Supreme Court, after at tending a seminar on Jewish law and noting the similarity between Talmud ic law and the Common Law in regard to a defendant’s right against self-in crimination and double jeopardy, sug-

gested that the former might be a source of the latter. It is, of course, questionable to attribute a rule of law or practice to an older system merely on the basis of the similarity. Different social and legal systems will often tend to find the same or similar solutions to their corresponding problems, inde pendently. A more substantial difficulty is that Jewish law exercised criminal jurisdiction at no time during which it could have served as a living model to the Common Law practitioners. In the absence of positive evidence, the accuracy of Chief Justice Warren’s suggestion would be very dubious. As it happens, however, such evidence is available, as will be seen from the fol lowing. In the Talmud the defendant’s right against self-incrimination derives from the strict interpretation of the verse in the Torah (Devorim 19:15) requir ing two or three witnesses to establish any penal offense. The principle is rec ognized in a Mishnah in Baba Kama (108b), which rules that an embezzler (who, if convicted by witnesses would have to pay double the value of the embezzled article) is required on his confession to restore only the prin cipal. Whether the defendant obtains an “immunity bath” by this confession is a subject of dispute between the Talmudic sages Rav and Samuel. Samuel held that if witnesses appear after the confession, the defendant may be penalized on the basis of their tes timony, while Rav maintained that, having confessed, he can no longer be penalized. Rav Ahilai, another great Talmudic figure, suggested that Rav’s reasoning is based upon the verses in Shemoth (22:3,8), “If it shall surely be found (himatze timatze b’yodo),” which is interpreted as saying that if it be established by the witnesses, then it may be established by the court, and

the verse “who shall be condemned by the court,” is interpreted as excluding a case where the defendant condemns himself. The repeated exclusion is meant to cover the case where wit nesses appear after the confession (Baba Kama 74a and 64b). The extent of this immunity, its dangers, and its complex ramifications are discussed in the Talmud. It is clear, however, that as a general principle, a defendant could not be penalized because of a confession, and according to the pre vailing opinion acquired immunity from any subsequent penalties. HIS problem of relationship be tween Jewish Law and the Com mon Law is pointed up because the privilege against self-incrimination is unique to both systems. Professor Sidney Hook, writing on the Fifth Amendment, says:

“. . . the privilege against self-incrim ination is not found in Roman law, in Canon law, in Magna Carta, the English Bill of Rights or the Petition of Right, the Declaration of Independ ence, or the French Declaration of the Rights of Man. In Continental law, the situation is complicated by the fact that the defendant is not sworn to tell the truth.”

Speaking further of Continental law, and using the Italian Criminal Code as representative thereof, he points out that in that system “. a witness is not excused from testify ing on grounds of self-incrimination.” Though alleged to have some roots in the early Common Law, the priv ilege appears to be virtually unknown to leading justices of Elizabethan days. One of the earliest claimants to the privilege was a certain John Udall, a clergyman of the Church of England, later described by King James I of England as “the greatest scholar of Europe,” because of a Hebrew gramJEWISH LIFE

In the 1630’s defendants appearing before the Court of High Commission began to assert the privilege with in creasing frequency. On June 21, 1632, Ralph Grafton, an upholsterer of Cornhill, London was accused before this court of being a ring leader of conventiclers, i.e., small religious sects that held private services in their homes. The King’s advocate demand ed that he take an oath, to which he answered: “An oath is a matter of an high nature and must not be taken rashly. I dare not therefore, take this oath.” A month earlier, on May 3, 1632, one Samuel Eaton and a Mr. Latropp were taken at a con venticle which met at the house of one Barnett, a brewer’s clerk in Black Friars. Both refused the oath and were jailed. The most famous claimant of the privilege, however, was John Lilburne. “Freeborn John,” as he was called, HAT is the origin of the part of was charged in 1637 with importing the Fifth Amendment relating to religious tracts, “factious and scan self-incrimination and how did the dalous books” according to the arrest Biblical principles find their way into ing officers, from Holland into Eng the Common Law, if at all? The im land. Under examination by a clerk mediate source of the privilege against of the Attorney General, Sir John self-incrimination is an act of Parlia Banks, he stated: “I know it is warrantable by the law ment of 1641, 16 Charles I e ll. This of G-d, and I think by the law of the act abolished the Court of High Com land, that I may stand upon my just mission which, like the notorious defence, and not answer to your in Court of Star Chambers, proceeded terrogators, and that my accusers ought to be brought face to face, to on an inquisitional rather than an ad justify what they accuse me of.” versary basis. Defendants were hailed It is noteworthy that Lilburne had before this court without specific charges being preferred against them proper doubts as to whether the law and questioned under oath as to their of the land justified his claim. As to derelictions in regard to religious the law of G-d, he held no doubts, matters. The defendants were usually although he did not fully explain what Puritans or members of one of the he meant at that time. Attorney General Banks read his numerous dissenting sects that refused to follow the practices of the Church clerk’s report and said to Lilburne, of England. Very often these defend “I perceive you are unwilling to con ants refused to take 'the oath known fess the truth,” to which Lilburne repeated his pat formula. as the ex officio oath.

mar and dictionary which he wrote. Suspected of writing a series of anon ymous tracts attacking the bishops, signed “Martin Marprelate,” he was summoned before the Privy Council on December 29, 1589. When he ap peared and was questioned as to his authorship of these tracts, he said: “Besides that, if I were the author, I think that by law I need not an swer.” To this, Lord Anderson, one of the leading jurists of the day, though conceding that such a privi lege might exist if the penalty con cerned the loss of life, said: “I tell you, by law you ought to answer in this case.” Later, when Udall was tried for his life, he quoted Lord Anderson’s con cession, but it was thrust aside. Thus, it is seen that if the privilege existed in the early Common Law, the judges were not much aware of its existence.

February, 1959

“I know it is warrantable by the law of G-d, and I think by the law of the land, for me to stand upon my just defence, and that my accusers ought to be brought face to face, to justify what they accuse me of; and this is all I have to say for the present.”

privilege,” John Lilburne was taken frorti Fleet Prison and brought to the Star Chamber near Westminster Hall, together with one John Wharton, an

mitted to Fleet in solitary confinement for contumacy. Several days later when one of the court’s officials tendered' Lilburne a Bible at Grays Inn, to take an oath, he refused, saying: “This oath is one and the same with the High Commission Oath, which Oath I know to be both against the law of G-d, and the law of the land...” The following day, on February 13th, he was again brought before the Court together with old Mr. Wharton, and again he replied:

old man of eighty-five, and charged on the basis of an affidavit of one Chillington of printing books in Rot terdam. They denied the charges but refused to take the oath, and chal lenged the court to produce Chillington to face them. They were re-com-

“1 find no warrant in the Word of G-d for an oath of inquiry, and it ought to be the director of me in all things that I do.” “When I named the Word of G-d,” says Lilburne, “the court began to laugh, as though they had nothing to do with it.”

N February 9, 1638, described by O Professor Chaffee as the -‘most momentous day in the history of the

JEWISH LIFE

When the court turned to Mr. Wharton he also refused, saying: “My Lords, there is a maxim in divin ity, that we should prefer the glory of G-d, and the good of our king and country, before our own lives .. Each was fined five hundred pounds, a sum considerably beyond their means. Because of Wharton’s age he was spared corporal punishment. Lilburne, however, being only twenty-three years of age was whipped through the streets of London from Fleet Prison to the pil lory at Westminster, while he recited Scriptural texts to the populace. This took place on April 23 rd, 1638. He then went to the pillory with “joyful courage” and put his neck into a hole which was too low. With his back raw and his head exposed to the exceedingly hot sun, in “great pain” he preached for two hours to the populace, ex horting them to resist the tyranny of the Bishops. A; “fat lawyer” came along and told him to hold his tongue, to which he replied that he would speak his mind freely though he be hanged for it. The fat lawyer then came back with the Warden who put a gag in his mouth and warned him that he would be whipped in the pil lory if he uttered another word. Lil burne wrote: “I was full of comfort and courage, being mightily strengthened with the power of the Almighty, which made me with cheerfulness triumph over all my sufferings, not showing one sad countenance or discontented heart.” ILBURNE was then jailed where he remained for thirty months, L most of the time in solitary confine ment. In November, 1640, when Charles I recalled Parliament, after the “eleven years of tyranny” in which he tried to rule without a Parliament, a petition from John Lilburne was among the first orders of business. He February, 1959

was immediately freed. The following May a resolution denounced his sen tence as “illegal, bloody, cruel, wick ed, barbarous, and tyrannical.” In August of the same year the Courts of Star Chamber and High Commission were abolished. The Act* (16 Charles I c l l ) abolishing the High Commission provided among other things: “. . . no archbishop . . . nor any other person or persons whatsoever shall from and after (August 1, 1641) . . . ex officio, or at the instance or pro motion of any person whatsoever . . . minister unto any person whatsoever any corporal oath whereby he or she shall or may be charged or obliged to make any presentment of any crime or offence or to confess or to accuse him or herself of any crime, offence, delinquency, or misdemeanor, or any neglect . . . or thing whereby, or by reason whereof, he or she shall or may be liable or exposed to any censure, pain, penalty or punishment whatso ever.”^ John Lilburne never explained to his interrogators precisely what he meant by a warrant of the “law of G-d.” But in his diary, written in jail “with part of my own blood,” he wrote: “It is absolutely against the law of G-d for that law requires that no man accuse himself; but if anything be laid to his charge, there must come two or three witnesses at least to prove it.” How he also deduced from the pas sage requiring two witnesses that he was entitled to confront his accusers “face to face,” is not clear. But in making the claim he was on solid ground and in good company, for more than a millenium and a half be fore John Lilburne, in a land thou sands of miles away, a Jewish scribe recording in the Sifri, a then ancient * Partially repealed in the reign of Charles II but preserving the privilege as against ecclesiastical inquisitors.

tradition, noted and emphasized the words, at the mouth of two witnesses . . . shall the matter be established,

and commented, “at their mouth and not by written deposition sent to the court.”

HE STRUGGLE of John Lilburne system, save one—the Law of G-d, was merely a skirmish in an ideo which, ironically, was now available to T logical war that was fought in England all Englishmen through the efforts of in the century following the defeat of the Spanish Armada. The basic issue was expressed in many ways by the political philosophers, parliamentar ians, lawyers, and theologians who fought the war in parliament, in the courts and in all the forums in which public policy was shaped. No more succinct statement of the issue was ever expressed, however, than by some of the Puritan defendants appearing before the Court of High Commission. They asserted “Lex is Rex”, that law and the rights guaranteed the indivi dual by law were supreme. The Stuart judges rejoined that “Rex is Lex”— that the king was the law. In this claim the judges were supported by the “common sense” view of history, that law is established by power. They were supported by every known legal

the first Stuart, James I. Armed with this heritage of ancient Israel, and captained by great Hebrew scholars, yea, even learned Talmudists like John Selden, the Puritans and their sympa thizers, in and out of Parliament, fought the war for constitutional gov ernment and individual rights — due process, habeas corpus, taxation with representation, freedom from arbitrary laws and procedures, and many others —thereby filling a glorious page in their own history. A century later the same battle was re-fought on this side of the Atlantic and the victory went to the same ideas—to the establishment of government of laws, and not men — a government instituted among men to secure unto them rights endowed by their Creator—life, liberty, and the pursuit of happiness.

W hence do w e derive the le g a l axiom th a t " a m a n 's a g e n t is like the m a n him self?" From the reg u latio n concerning the p a sc h a l lam b. For w e a re in stru cted (Shem oth 12:3) "They sh all tak e to them selves ev ery m an for every fam ily a lam b for ev ery h o u se." This m e a n s th a t e a c h in d iv id u al does not h a v e to a tte n d to the p u rc h a se perso n ally , b u t th a t his a g e n t m a y a c t for him. M echilta

JEWISH LIFE

On The Threshold of Knesseth Elections By I HALEVY-LEVIN

Jersualem: starts early in Israel. The date of the elections to the Fourth Knesseth has been set tentatively for the late summer of 1959 (probably in September). Throughout the current year, however, the various parties of the governmental coalition have been showing signs of restlessness, and it is already accepted that the present session of the Knes seth—the last of its term—will be in fluenced to a major extent by consid erations of the polls. At the beginning of the year, already, Achduth Ha’avodah’s leakage to the press on Israel’s arms purchase plans, which resulted in a Government crisis, was attributed to that party’s desire to curry favor with the electorate; while influential Mapai leaders have insisted on regarding the National Religious Party’s defection from the coalition over the Jewish identity issue in the same light. The refusal of the National Religious Party (Mizrachi-Hapoel Hamizrachi) to re turn to the Government despite Mapai’s obvious desire to meet it halfway is now cited as proof of the former’s ulterior motives. The National Religious Party, of course, has every reason to be dissatis fied with its achievements in the out going administration. The party de cided to join the coalition after mara thon negotiations, at the very last mo m ent This was after receipt of a letter l e c t io n e e r in g

February, 1959

from Mr. Ben Gurion in which he promised: a) Government and muni cipal aid for religious post-elementary —secondary, agricultural and voca tional—schools; b) to implement mea sures against the breeding of pigs and the sale of pork; c) to legislate a national Sabbath rest law; d) to make suitable arrangements for religious young men and women serving in the Gadna (G’dudey Noar—the para-military Youth Corps); e) to establish suitable status for the dayanim of the Rabbinical Courts. h r o u g h o u t the first three years in which the original coali tion held office Mr. Ben Gurion adroit ly exploited the external political situ ation, and particularly the state of emergency existing before and for some months after the Sinai Cam paign, to avoid implementation of his pledges to the National Religious Party. Actually action has only been taken in respect to the Gadna and the dayanim. A special division of the former has been set up to supervise religious education and to provide other services for religious youth, while the dayanim have been given status equivalent to that of District Court judges. There has been an im provement in regard to the traffic in pigs and pork, but this is hardly the result of Government action. The National Religious Party’s coalition

partners refused to support an outright ban and were not prepared to go fur ther than authorizing the municipal councils to pass the necessary by-laws —if they saw fit. Partly as a result of the pressure of the religious municipal councillors, but largely due to Chief Rabbi Nissim’s energetic action and a movement to boycott the produce of settlements engaging in pig-breeding, the traffic in pork has been kept within bounds. But in regard to support for post-elemenary education and the Sab bath rest law—to both of which the religious community attaches major importance — nothing whatever has been done. But then none of the other minority parties in the coalition has done better, and it says much for Mr. Ben Gurion’s ability as a political tactitian that in the present Government he has se

cured the support of his partners for Mapai’s policies at cut-rate prices. Mapam (the United Workers Party), Mapai’s most pugnacious' opponent within the labor camp, proved to be its most docile partner in the government, and Achduth Ha’avodah (with only the one lapse referred to) hardly less so, despite the vociferous opposition both conducted outside the Cabinet and the Knesseth to Ben Gurion’s de fense and foreign policies. Mapai did honor its promise to the Progressive Party on the nationalization of the Labor Exchange (hitherto conducted by the Histadruth in collaboration with Hapoel Hamizrachi), but this was a policy Ben Gurion personally favored. On the other hand, nothing at all was done in respect of another pledge, to ease the burden of income tax borne by the medium income brackets.

M aneuvering for Position

O FAR the broad pattern of repre sentation in the Knesseth has re mained fairly stable, and whatever fluctuations have been registered, have been within a more or less clearly de fined section of the population. The religious parties, which held sixteen seats in the First Knesseth, today hold seventeen. In the Third Knesseth Cheruth regained from the General Zion ists the seats it had lost to that party in the Second; while Mapai’s decline from forty-seven seats to forty has been offset by a corresponding in crease in the number of members of the Knesseth of the Mapam and Ach duth Ha’avodah parties. The only im portant change has been the disappear ance of the Jewish communal parties — the Sephardim, Yemenites, etc. —

though in all probability an attempt will be made once again, before the forthcoming elections, to put forward communal lists. There has also been a process of co alescence reducing the number of po litical parties in the House. The two wings of the Sephardi list have been absorbed by the General Zionists and Mapai respectively. In the political field, at least, the union of the Mizrachi and Hapoel Hamizrachi has been consummated. Thus the present party structure has solidified. Failing reform of the electoral system—from propor tional representation to constituent representation as practiced in Great Britain and the United States — the parties at present in the Knesseth will remain there for a long time to come. JEWISH LIFE

Mapai,it is noteworthy, has dropped the proposal it once espoused, of al lowing representation only to parties polling a minimum proportion of the total votes cast — the figure ranged from four to ten percent. On second thoughts, Mapai reckoned that only its adversaries would benefit. Today Ma pai is concentrating its efforts upon the introduction of majority constitu ent representation. Following the de feat in the Knesseth of the bill for this purpose, that party now favors a nationwide referendum. A bill provid ing for such a referendum, to be held on August 8, 1959-—before the Knes seth elections—has been introduced by Joseph Almogi, the Haifa labor leader, who has stated that he has been prom ised Cheruth and General Zionist support. Needless to say, the smaller parties which benefit from the proportional system are strongly antagonistic to the proposed reform. A referendum would raise a delicate constitutional question as it means— especially in the present instance—going to the people over the heads of their elected representatives. But should the bill be defeated, or the referendum not produce the desired result, Mr. Ben Gurion has a third al ternative, should another Mapai-General Zionist coalition become feasible, for it is well-known that he would be prepared to pay a high price to any coalition partner whose support would ensure a Knesseth majority for consti tuent representation. HE PARTIES, it is fairly safe to predict, will go to the polls as at present constituted and no electoral pacts or fronts will emerge. Achduth Ha’avodah has taken the initiative to form a triple alliance of itself, Mapai and MapamHjj a forlorn hope under the best of circumstances, despite the

February, 1959

superficial harmony reigning in the outgoing coalition. But the charge printed in Achduth Ha’avodah’s daily Lamerchav, just as the inter party talks were getting under way!—that Mapam’s leaders were trying to hush up the Aharon Cohen espionage affair, has effectively shut the door to that. In any case Mapam has refused to make any programmatic concessions, notwithstanding Soviet Russia’s atti tude towards Israel and her own Jews. This, combined with Achduth Ha’avo dah’s insistence that it would only con sider a trilateral pact, has precluded any prospect of success at the outset. Nor is there much chance of the re vival of a religious front, despite the fact that talks between Moshe Shapiro, former minister of religious affairs and Rabbi I. M. Levin, the Agudist leader, have become a matter of routine. While the Lamifneh group of Hapoel Hamizrachi, which scotched a pre vious attempt to create a religious front, is now more accommodating, the attitude of Agudath Israel has be come more intransigent. New differ ences between the two parties have arisen over the Heychal Sh’lomo, the seat of the Chief Rabbinate, while the National Religious Party continues to make formal recognition of the auth ority of the Chief Rabbinate, an indis pensable pre-condition for any pact. The Agudah for its part refuses to rec ognize existing representation in the Knesseth as the key to any possible allocation of seats, claiming that in the past three years its influence in the religious community has grown. It is also known that the Brisker Rebbe, spiritual head of the Agudah, is strongly opposed to any such front. Nor are the relations between the Agudah and Poale Agudah sufficiently cordial to enable them to achieve clos er cooperation, though the example of 15

the National Religious Party has strengthened the hands of those seek ing a similar re-unification of Agudath Israel. Only six months ago there seemed every prospect that the long-mooted Cheruth-General Zionist merger would be put through. The marriage of these two parties, which appeal to the same section of the population, was regarded favorably by many citizens affiliated to neither of them, as a step forward to wards the creation of a more effective opposition, capable of constituting the core of an alternative administration. There was even some talk in the press

that Mr. Ben Gurion did not regard it askance. Political differences were not the reason for failure to reach final agreement. The twenty-four point po litical program to which both parties put their signatures was an innocuous document, which virtually any patri otic Israeli could have endorsed. The main reason for the breakdown was personal: who should head the com bined list, Begin or Bernstein? Another contributing factor was Cheruth’s de mand that the merger be complete and unqualified and that all party funds be pooled.

Party Programs

ESPITE the elements of stability in Israel’s political life, the re sults of the election are by no means a foregone conclusion. The electorate has changed in the past three-and-ahalf years. There has been an influx of immigrants from Poland and Roumania, but the major change is the re sult of the economic consolidation and self-adjustment of the immigrants of former years, who today are fully con scious of being citizens in their own right. They have struck root, found jobs, developed farms, acquired homes, served in the Army as conscripts or reservists, and feel they have a stake in the country. In previous elections the helplessness of the newcomers, their utter dependence upon the autho rities, was effectively exploited for political purposes, mainly by Mapai, which held the keys to apartments, jobs, settlement on the land. This new feeling of citizenship is being reflected in some villages in insistence upon re ligious education, despite the pressure

of their non-religious instructors, and may benefit the religious parties. Ma pai, however, is not unaware of this new trend and is paying increasing at tention to the religious needs of the settlers in its affiliated moshavim. None of the parties has anything new to offer in the way of foreign or internal policies. Many of the parties, indeed, have only partial policies. The General Zionists, for example, have not indicated any independent ap proach to Israel’s defense and external policies. In internal affairs, too, they have been vague, hardly ever going beyond slogans about the need for changing the administration, lowering income tax, and introducing a more liberal economic regime, with never a hint how this is to be done, and how it will help the country overcome its problems, if and when it is. Cheruth, again, concentrates almost entirely upon defense and to a lesser extent, foreign affairs. Even here though Ben Gurion’s policy of active defense, culJEWISH LIFE

minating in the brilliant Sinai Cam paign, and Israel’s more cordial rela tions with the western world and with many of the rising young nations of Africa and Asia, have robbed Cheruth of much of its thunder. But above all, the menacing presence of Soviet Rus sia in the Middle East has convinced even the expansionists of Cheruth of the extreme hazards of ill-considered and untimely action. In internal policy they are hardly less woolly than the General Zionists. HE National Religious Party and T Agudath Israel have no special in terest, as political parties, outside reliligious affairs, education and land set tlement (which comes within the pur view of the Jewish Agency) other than ensuring proportionate consideration for their supporters. Mapam and Achduth Ha’avodah are active in all three spheres of national affairs— defense, foreign and internal policy. In defense neither has anything new to say. In the other two fields they do not even evince a great sense of re sponsibility. Mapam is developing an enthusiasm for Dr. Goldmann’s doc trine of integration into the Middle East, which, when taken in conjunc tion with the hard facts of life, means that somehow and sometime we must reach a peace settlement with our neighbors—when they are ready for it. But then who is opposed to such a sen sible policy? Certainly not the Israelis! On Soviet Russia—the new factor in the Middle East—neither has shown evidence of a more realistic appraisal. Mapam continues to talk in terms of the tragic mistake of Russia’s hostility to Jewish nationalism and sympathy for aggressive Arab nationalism, half heartedly and without conviction try ing to put the blame o n ’Mapai for de parting from the policy of non-identiFebruary, 1959

fication. For Mapam such manifesta tions of Soviet hostility as the latest Russian booklet on the State of Israel and the Zionist Movement are incon veniences, which it prefers not to dis cuss. On this major aspect of Israel’s external relations, Achduth Ha’avodah has not found any solution to the quandary from which it has suffered in the fifteen years of its career, name ly, how to formulate a policy which while differing from that of Mapam is not too close to that of Mapai. Mapai’s major policies are Mapai’s only because the other parties, both in side and outside the governmental co alition, feel constrained to say some thing different. Largely they are con ditioned by external pressures and cir cumstances. Naturally much of the character and force of any policy de pends upon the personality of the Minister in charge. Sharett subscribes to the same political principles as Ben Gurion. It is the personality of the lat ter which has given Israel’s course a new drive in recent years. Similarly another Mapai minister of finance, other than Levi Eshkol, might have adopted other measures than constant taxation to fight inflation and to bring Israel closer to economic independ ence. HIS is why, probably, the Israeli electorate shows such a keen inter est in personalities, particularly in new names in the electoral lists, rather than in policies. The electoral lists, of course, are decided by the inner con clave of the various parties, and the ultimate result is the fruit of long lob bying and intrigue, bickering and bar gaining, into which the more perspica cious party leaders try desperately to inject some consideration for the par ty’s future showing in the Knesseth. The prizes are places high enough in

the party lists to ensure election. For a Mapai candidate any of the first forty places would be a good prospect. In the National Religious Party list, only those placed in the first eleven or twelve have any good chance of election. Not too much attention has been paid to the electorate in the past, mainly because political affiliations have been predetermined, and the party leaders decided who was to sit in the Knesseth. There is a feeling abroad —it cannot be substantiated without a large-scale public opinion poll—that a considerable floating vote has emerged. In the present electoral contest consid

eration for the voter has taken a healthy step forward. In the past, for example, the composition and order of precedence of Mapai’s list was fixed by the party’s Executive, in effect by the inner group incongruously called Chavereynu, comprising Mapai’s seven cabinet ministers, the secretaries of the party and the Histadruth and Mr. Moshe Sharett. Henceforth, according to a decision taken at the party’s con ference, only half of the candidates will be nominated by the leaders. The remainder will be put forward by the constituent sectors such as Ichud Ha’kvutzoth, the Tnuath Hamoshavim, etc.

“N ew Blood”

HE discussion instituted by most parties regarding the infusion of new blood into the lists is another re flection of growing sensitivity to the elector’s wishes. There is talk of put ting prominent scholars, lawyers, econ omists, business men, and soldiers in “safe” places, both with a view to at tracting votes and strengthening repre sentation in the Knesseth. What chances the party leaders have of put ting these changes into effect, in view of the peculiar attitude that a sitting Knesseth member has a vested interest in his seat, and the fierce competition among the contendants, remains a moot point. At present, at any rate, with the exception of Mapai, which with its forty seats retains room for maneuvers, the prospects are not good. Mapai is preparing an impressive, though not large, list of new nomina tions, including Ambassador Abba Eban (who will get not only a safe seat in the Knesseth but a place in the

Cabinet), Rav-Aluf Moshe Dayan, Shimon Peres, the young, efficient and ambitious director general of the Min istry of Defense, Ehud Avriel, minis ter to Ghana, and Giora Josephthal, Mapai’s secretary general. Mapai, after ten successive years in office, is the main target of public criticism and re sentment, and is deeply conscious of the need to whip up public sympathy. Ben Gurion is strongly in favor of— and favored by—the younger men, and his wishes will be respected. No other political leader—with the pos sible exception of Menachem Begin— enjoys anything like the same prestige and influence in his own party, and so the prospect of the smaller parties re placing their less effective Knesseth members is correspondingly slimmer. There is a rather wistful undertone in some of these reports about the injec tion of new blood, as if it were some thing that the leaders would do if only they could. The National Religious JEWISH LIFE

Party is speaking of nominating Her man Hollander, head of an inter national trading company, Dr. I. E. Nebenzahl, chairman of the Post Of fice Bank and Swedish consul general in Jerusalem, and Professor Ephraim Auerbach, head of the Hebrew Uni versity’s Department of Talmud and an Israel Prize winner. The Agudah is considering Rabbi Menachem Porush, its political secretary and Rabbi J. M. Abramowitz, deputy mayor of Tel Aviv. The Progressives are in a diffi cult position following Dr. Foerder’s resignation from the Knesseth (to be come managing director of the Bank Leumi LeYisrael )and the prospect that its leader, Pinchas Rosen, will re tire from political life. There are ru-

Abbct E ban: M ajor c a n d id a te for C ab in e t position.

mors that Dr. Nahum Goldmann will replace Dr. Rosen as the party’s lead er. Efforts have also been made by the Progressives to persuade Dr. Shinnar, February, 1959

head of the Israel Restitution Mission in Cologne, to accept a seat in the Knesseth. UNICIPAL elections in Israel are M held together with elections to the Knesseth (the voter is given two separate slips to register his vote), and though the calibre of the candidates is lower, the element of uncertainty is greater, adding zest to the contest. In Jerusalem, for example, the outgoing mayor, Gershon Agron, will once again head the Mapai list, but a slight shift in the relative strength of the parties will make the creation of an alternative coalition possible. In Tel Aviv the chances of the present in cumbent, Chaim Levanon, are even smaller. Levanon won the mayoralty from Golda Meir by the single vote of the Hapoel Hamizrachi councillor (which, incidentally, sparked off the uncordial relations which have existed between Mapai and the National Reli gious Party ever since). The situation is further complicated by the wish of Israel Rokach, Levanon’s predecessor, who served as mayor of Tel Aviv for almost twenty years, to return to his old office. Rokach is a better vote-get ter than Levanon, but he does not want to give up his Knesseth seat until he is sure of the Mayor’s office. In Haifa, resolute, capable Abba Khoushy is firmly entrenched and will re main mayor as long as he chooses. Preliminary legislation to improve the working of Israel’s electoral sys tem has already been introduced in the Knesseth and more is contemplated. Hitherto the Voter’s Roll has been pre pared anew once every four years— before the Knesseth elections. Hence forth, thanks to the appointment of the necessary personnel and the install ment of suitable machinery, the Roll will be brought up to date at the 31st 19

of December of each year, making it possible to stage elections within three months of the resignation of the Gov ernment. The impossibility of holding elections within a reasonable term after the fall of any Government has seriously impaired the working of Israel’s democratic system. Bills providing for the limitation of the election contest period, requiring parties to keep and publish accounts of election expenses— which have been

truly fantastic for an electorate of less than a million voters—and even lim iting such expenses, will be considered during the present session tff the Knesseth. Inter-party talks are also in pro gress to secure a gentlemen’s agree ment on fair electioneering methods. But even the most ardent protagonists of all these measures appreciate that their effect can only be very restricted, for in Israel elections are fought with the gloves off.

It is fitting for a m an to reflect upon the law s of the holy Torah a n d to know a n d u n d e rsta n d their final purpose to the b e st of his ability. But he could not perm it those things for w hich he can n o t discover the re a so n nor the c a u se to b e light in his e y es . . . nor should he think of them a s he thinks of se c u la r m atters. Just se e how strict the Torah is w ith re g a rd to sacrile g e. If w ood a n d sto n es a n d dust a n d a sh e s becom e sa c re d even though the N am e of the Lord of the u n iv erse h a d b e e n called over them m erely in w ords, a n d w hoever utilizes them for se c u la r p u rp o ses tra n sg re sse s—a n d even if this is done a c cid en tally he req u ires ex piation—how m uch m ore m ust a m an not sp u rn the A lm ighty's com m andm en ts b e c a u se he does not u n d e rsta n d their reaso n , nor inven t incorrect e x p lan a tio n s concerning the Lord, ap p ly in g to them the sam e re a so n in g a s w ith se c u la r m atters! M aim onides, Yad, Hilchoth M 'ilah

It is im possible th a t the harm ony, a n d arran g em en t, a n d reaso n , a n d an a lo g y , a n d th a t all the g re a t accord a n d re a l h a p p in e ss w hich w e se e existing in the w orld can h av e b e e n o rig in ated b y them selves; for it follows in ev itab ly th at th ese things m ust h a v e h a d a C reator, an d a F ather, a n d a R egulator a n d G overnor, W ho g e n e ra te d them in the first p lace , a n d W ho now p re serv es w h at He h a s g en e ra te d . Philo Ju d aeu s

JEWISH UFE

Chasidism Can Point The Way By GERSHON KRANZLER

HE ESSENTIAL lesson which Chasidism, perhaps the most pow erful mass renaissance of Judaism in the Old World in the past two cen turies, has taught the millions of its followers, is the concern of every Jew for every other Jew, nay for every creature of the universe, regard less of its natural, social or intellec tual status in the universal order. The moral basis of this funda mental approach of Chasidism is the idea of the universe of mutual moral responsibility. The total good or evil of all affects the welfare of each and every particle of the universe. No individual being can isolate himself and live for himself as a “Tzaddik im Peltz,” like Noah before the Flood, in the popular Chasidic vernacular, nor can any group. The implications and scope of this approach are unlimited. It was largely responsible for the humane and pop ular appeal of Chasidism, and gave it tremendous influence over the wide ranks of Jewry, including the ignor ant and poor who had somehow felt left out in a world dominated by the scholars and rich. Their religion and religiosity suddenly assumed import ance in and for the totality of things. Their saying of Tehillim, their sincere prayers springing from the founts of

February, 1959

their simple souls and often broken hearts, their simple learning of Chumosh and Rashi, became as vital for the world as the scholarly discourse or the depth search of the more gifted and learned Jews. The Rebbe preached in simple language, in parables and tales that reached the simple heart and mind. He taught them to see every thing in nature, and even the inanimate cosmos, as parts of their world, with meaning for them and with potential bearing on their own fate as members of one integrated universe of morality, the form in which the Creator had chosen to veil the Divine spirit. This meant more than mere philo sophical perspective to the individual. It obligated him to live a different life from that of one who is responsible only for his own morality and religi osity. It meant that there was strength in the community of the pious, in their sharing of religious experiences, the strength of their collectivity. From it they drew joy and happiness and the serenity which comes from the knowl edge that one is not alone; that one is part of a whole in which he is carried by all; and is led by one who by virtue of a holier life of dedication and devo tion can see farther than the average man. 21

HAT are the implications of this approach for Judaism in this Mid-Century, in the time of the atom bomb, guided missiles and satellites? Are we so far removed from the reality that created Chasidism, that its phil osophy has only historical value for us? Or does it have some relevance for the problem-ridden Jewish community today, here in the United States, far from the scene and conditions of its greatest spiritual and social success in the Old World? The fact is that this is not only the age of supermachines, but also of mass neuroses and supreme individual inse curity. As never before we are in need of the strength that derives from faith, from a morality that transcends the walls of moral isolation and the compartmentalization largely imposed on us by our technology and its concomit ant civilization. Obviously conditions of Jewish life in America are vastly different from what they had been in the Eastern European shtetel of old. It would be foolish to apply principles here and now that had their roots and justifica tion in the social, economic, and cul tural environment of the Jewish com munities of Poland, Russia, and the other centers of Chasidism. What remains constant, though, in the flux of life, is the basic human

nature and its need for religion as a spiritual foundation. The impersonal character of our contemporary spiritual scene does not offer the comfort which the essential loneliness of our society needs. Tensions are increasing and the strain is taking a heavy toll on the physical and spiritual resources of the entire populace. Perhaps the Jewish community is even more subject to the toll than the general community. We Jews are more adept than others at pacing the neurotic tempo of our time, for we are more aware of the spiritual vacuum at its base. Being more sen sitive, we are the thermometer by which the fever of the world can be measured, to paraphrase Rabbi Yehudah Halevi in the “Kuzari”. We cannot tackle the general politic al situation, which is beyond our con trol. But we may create a situation which offers sufficient strength to en able us to stand on our inner resources. This, no doubt, is a formidable task. Yet the application of the basic ap proach of Chasidism seems to point to a direction that holds promise for the realization of such a situation for the Jewish community. Practically speaking this means: 1) Moral Re-education, in terms of our thinking; 2) Re-education for a life of the Deed; 3) Re-education to active Leadership; 4) Re-education to Com munal Religious Experience.

M oral Re-education

ORALITY restricted to thought religion. Effective moral re-education M and feeling is non-committal, must therefore start with the premise hence of little consequence. The cliches of lo hamidrash ikkar, elah hamaasseh, of the “Jewish heart” and of “the good intention” have harmed modern-day Judaism considerably as a functional 22

not the thought, but the deed is the essence of a Jewish morality that trans cends the individual and his egotism. JEWISH LIFE

Mutual responsibility and universal inter-relationship are the coordinates of such a moral equation, which pro jects each human action onto a wider, unlimited plane. The realization that each act, nay each thought, may pro duce a chain reaction of cosmic pro portion will effect a wider scope and deeper moral responsibility in the in dividual as he sees himself at the hub of universal fate. Obviously such morality cannot be the product of*hum an perception and judgment. Relative, temporary stand ards and criteria make it almost im possible for either the individual or the group to overcome the limits of their subjectivity, and to distinguish between the truly good, and hence moral, and the product of selfish desire or interest.

Genuine moral values can be deter mined only by the Creator and Master of the Universe because He alone knows what is truly good and ultimate ly beneficial for the individual, his so ciety, and the related universe. Hence moral re-education entails knowledge of the Written and Oral Laws, which contain the moral perspective and di rectives handed down to us by the Creator and transmitted in an unbroken chain of tradition and exegesis. Gen eral, vague ideas lead to confusion, contradiction, and atomization, if not outright amorality. It was this very superficial moralism of the past hun dred years which caused the frag mentation of Israel, as the religion and the community of the truly moral deed.

Re-education for the Deed

E-EDUCATION for the deed pre world is to be considered at balance supposes that even the best inten and each action of every individual tion is the deed, and where it gives may tip the scales for the good or bad, direction and effectiveness to the deed. the benefit or harm of all. It may be The “Kavonah”, the intention to give only a smile, a kindly gesture, or even charity, can be meritorious, especially a rueful “no”, as much as a “yes”, if it if it helps to relieve some of the an gives comfort or serves a purpose. It guish of the poor man. Yet it does not may be giving or taking, mercy or relieve his hunger, nor does it solve stricture, as the situation demands. It the problems of his need. What is true may be prayer or custom or the denial of charity, that favorite resort of those of a desire. It may be ritual or the ful who use or abuse it in place of the fillment of a desire, as long as it is Deed, is all the more valid for the pat “Mitzvah”, Command, not uncon tern of action which the ideology of trolled action conditioned solely by Chasidism has placed in the center of emotion. The free acceptance of the an integrated universe. Command takes its value and basic ob In this pattern, man is a prime mov ligation from the fact that it represents er, instead of the passive recipient of the will of the Creator. a blind, unrelated, misconceived fate. This spells the re-affirmation of the The deed which counts is the one in “Mitzvah” concept as the overall guide which the individual tests every situa to conscientious action. Counter to the tion as to its total possibilities and prevalent ideal of the religious deed as ultimate bearing. As our Sages say, the an act of inspiration and individual

February, 1959

“will”, the religious deed must be a “command”-deed performed out of the individual’s free choice of the Drvine Will. The religious deed, as part of the greater plan of Providence, takes the arbitrariness out of the religious experience. Through it the individual transcends the boundaries of his egolimitations and becomes part of the whole by fitting himself into the struc tural plan of the universe according to the intentions of its Creator. S THE young American Jew of the Mid-Twentieth Century amenable to such a “Mitzvah” concept? Can he return to the religious deed in a form that would seemingly cramp the free, individualistic style of his living by the force of a universal “must”? The very “T’mimuth”, the sincere naivete which has often been ascribed to the American Jew of the second and third generations as an euphemism for unadulterated ignorance and non-car ing, is perhaps his best character qual ity. It means wholesomeness and whole heartedness, “gantzkeit” in that beau tiful, eloquent Yiddish term, as long as he can be convinced of a basic value and its applicability to him. The amaz ing rise of the Jewish Day School movement in this country in the past decade and a half is a good illustration of the unlimited possibilities of this T’mimuth for practical goals. More than ever before American Jewish

youth is ready to accept the “meaning ful deed” as a basis for a meaningful life. The gods of the Roaring Twenties, the Raging Thirties and the Palpitating Forties have been toppled from their pedestals, leaving him scored with in numerable shocks and disappoint ments. Two World Wars and their af termaths, nazism, communism, social ism, nationalism, and all the other “isms” of half-truth or disguised lies have been revealed in their whole, brutal ineffectiveness &id immorality. As never before, we face a generation of young people who search for a firm anchor in the ruins of an old world collapsing, and the unknown and hid den menaces of a new world in the making. The thinking youth of the American Jewish community of today is prepared to shoulder responsibility and to assume obligations, if shown a faith that gives meaning and promise to his life as a positive contribution to a universal good. Despite the siren calls of the proph ets of gloom and doom, American Jewish youth is ripe for the musts of a positive, religious life of the Deed. The future of our community depends largely on a wholehearted, sincere, fearless reconstruction of the individual and social life pattern on the solid foundation of Torah and Mitzvoth, the concrete rationale of the Jewish ex istence.

Re-education for Leadership

ITTLE can be expected of a com munity that lacks responsible lead ership. The social director type of rab binical guidance has largely been at fault for the recent spiritual decline and moral deterioration of organized Jewish life. Showmanship, intellectual

L 24

brilliance, or psychological stunts have too often been used in place of sincere dedication to the individuals of the group and their particular needs, as they relate to the whole of the com munity and the larger perspective of the universal society. The bond of muJEWISH LIFE

tual responsibility, which ties the Jew ish congregation together, has been shattered by the failure to stress it as an essential factor. Where entertain ment, amusement, and good fellowship are accentuated as the forces of attrac tion and cohesion, the moral and gen uine social values of the religious com munity lose their meaning and effec tiveness. The function of the rabbi has always been the teaching of the Law and the guidance of the individual in his community along the written and unwritten paths and ways of a Torahtrue life. This dedication to the indi vidual Jew and his needs was not to curry favor, but to elevate the whole community to a higher, more inspired, purer, holier relationship to G-d the Creator and His creatures, a level,of living different from that of the sur rounding world. The rabbi did this not by a display of glib elocution and so cial bravado. He himself was the very example of such a holier, more dedi cated life. Looking up to him was in itself a source of inspiration to follow him and to accept his guidance, de cisions, and strictures. The rich store of knowledge, the deeper insight gained from more study and greater wisdom, was a means towards the end of de veloping and utilizing this knowledge for the good and the improvement of all. Such a type of leadership may sound unrealistic in our days. Yet now, more than ever before, our communities seem to turn to the man who will answer their needs in periods of stress and strain, not with the glibness or patent solutions of the hidden persuad ers or the mellifluous couch-masters. They are sated with generalities and the illusory freedom of arbitrary reli gion. They search for an offering of a “must” that gives freedom by the very perspective of a free choice of larger February, 1959

responsibility. They want an interpreter of the larger patterns, the deeper in volvements, and wider scope of their attitudes, actions and life. They turn to someone in whom they can trust by virtue of his demonstrated ability to scale the heights and draw others with him, not by letting himself down to their level. HASIDISM pointed this way from C the very outset through the figure of the “Rebbe”, who concentrated on showing the path to G-d’s way of life. Personal, individualized guidance was what the Jewish masses of the Old World wanted more than anything else —someone with whom to share all problems, all moments of sorrow, wor ry and joy; someone to lift them to heights otherwise unattainable because of lack of training, insight and devo tion. They wanted someone to inspire them, to turn prayer and communal action into an experience transcending lifers routine. The Rebbe, from the Baal Shem Tov down through the ages, became this personal guide to higher forms of living. There are Chasidic Rebbes, even in America, who command this title in its genuine implications, and who at tract masses of young, modern Jews, as well as immigrants from the Old World, to their studies, audiences, and religious gatherings. The success of this communal leadership bears; lessons for our own rabbis. Our religious lead ers must learn the art of speaking to the soul and heart. Instead of letting themselves down to the level of good fellowship at social gatherings;, they must learn to live on such a high level of devotion and dedication themselves that they will raise their communities with them to a level on which their religious deeds and experience shake off the weight of their routine lives, 25

Does this mean that the modem rabbi should attempt to become a Chasidic Rebbe, with shtreimel and bekeshe and the customs and patterns usually associated with this historical type? Obviously it would be ridiculous to suggest such radical change. Yet the change, to intensive guidance and in

formal inspiration, to sharing the prob lems, yet living on a higher level and attempting to raise the community towards it, to talking the people’s lan guage, yet setting the sights higher and deeper, could go a long way towards brightening the horizon of Jewish com munity life in our days.

Re-education to Communal Religious Experience

OMMUNAL religious experience, though as old as religion itself, became an essential focus of the Chasidic ritual. It taught the masses of Eastern Europe to surrender wholly to the inspiration of a shared religious experience, in terms of searching to gether for G-d and the universal good; through common prayer, in joint song ranging the full keyboard of emotions, moods and rhythm; through the shared silence of intense common introspec tion in between the melodies; through happy response, singing, swaying and dancing together; through listening to stories, parables, simple “mussar” of far-reaching meaning. The favorite frame for this shared religious experi ence became the communal meals, the Rebbe’s “Tishen”, Friday nights, the Seudah Shelishith, the Melavah Malkah and other special occasions of eat ing together, npt for the sake of eating, but of making the table the “altar” upon which to offer their souls. The very basic animalic functions of eat ing, of drinking, became the means of serving the Lord in a manner not even available to angels, in the common Chasidic vernacular. Eating from the food shared with the Rebbe, drinking “L’chayim” to the Rebbe and then to each other, they took the very essence of physical life and made it a means of raising themselves above it. Food

and drink were the rungs of an ascent to higher spheres. Though each indi vidual participating in this shared ex perience had to transform it into his own individual refractory of emotion and thought, the very fact of experi encing the ritual meal together created something new, something independ ent of their limited grasp, to move them beyond the point of individual re ligiosity. AN such communal religious ex perience become an integral part of Jewish life in America today? Or must we accept the separation into services and the “center” activities of the dance, bingo, ping pong and swim ming pool variety, with a generous smattering of Tots, Teenagers, and Golden Age clubs, of Adult Study groups, Boy Scouts, and book review and sewing circles? Can we not recreate the medium of communal repasts, of regular S’eudah Shelishith, Melaveh Malkah, and sim ilar informal gatherings, simple and unaffected, far from the rubber chick en affairs of dubious quality that have becojne so prevalent, yet so loathsome? This too, is no attempt to promote Chasidism as such or any of its par ticular schools. Yet the psychological, social, and above all inspirational val ues so vital for perpetuation of congre-

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gational and communal life, might be gained from concentration on such communal “Tishen”. Introduced as regular features, these informal gath erings would bring old and young to gether in an atmosphere of happy re ligious experience, filled with purifica tion in the true sense of the term. Will native American young Jews, not the immigrants of yesterday, but the young college-educated and pro fessionally successful members of the community, accept such “relapses into medievalism”, as some might call the introduction of communal meals? Many may not at first; yet in their search for genuine freedom from the tensions of a life filled with anxieties, they would learn to appreciate the re lease that stems from firm, clear direc tion, from doing things together for a purpose that transcends the individual. The rabbi would find himself in a bet ter position to reach the very soul of his congregants. Youngsters may not

feel excluded or distraught by the “antics” of their elders, as they join in the inspirational experience of such communal meals, dancing hand to shoulder with their fathers, or listening to the simple, heartfelt talk of the com munal leader. ROM the shared experience of these F informal religious gatherings, grows an awareness of universal mor ality, as the natural concomitant of the mutuality. There is nurtured a state of mind that permits the elevation of the individual to the realization of his communal belonging and consequent responsibility, and to the realization and reaffirmation of the sacred values that make Judaism unique and eternal. If we learn to apply this relatively sim ple method of Chasidism to the climate of our own communities, and if we re direct our thinking towards its basic philosophy, it can be a lesson well learned from one of the most success ful movements in recent Jewish history.

R ab b i Joshua b e n Levi says: W hoever p a rtic ip a te s in the n u p tia l feast a n d rejoices th erein is w orthy of the Torah, w hich w a s giv en to the acco m p an im en t of five "voices" (the so u n d s m entioned in Exodus 19:16, 19). B ecause the w ed d in g cerem ony is c e le b ra te d w ith five "voices"—the voices of the bridegropm , the bride, re joicing, h a p p in e ss, a n d of those w ho offer p ra ise a n d T hanksgiving to the A lm ighty (Jerem iah 33:11). The cul m ination of m a rria g e is to p reserv e a n d continue the w orld, just a s the Torah p rese rv e s a n d continues the w orld. Berochoth 6-b (Torah Tem im ah Sh'm oth 19:16)

It is a b su rd for a m an w ho is in the pu rsu it of honors to flee from the la b o rs b y w hich honors a re acq u ired . Philo Ju d aeu s February, 1959

Lessons to be Learned By BERNARD WEINBERGER ^

Is unity in the orthodox ranks possible or desira b le?

OOD common sense and the sci entific data of psychology join in telling us that a profoundly frus trating experience may, very often, have a salutary effect in arousing those affected to realities to which they were hitherto oblivious. It often serves the purpose of shock treat ment. The orthodox Jewish commun ity in the United States has just undergone such an experience. Wheth er or not it will have such a positive effect still remains to be seen. The passage of the Humane Slaugh tering Bill by the last Congress has come as a severe blow to orthodox Jewry of this country. It is not too soon, I think, to try to derive some moral lessons from the frustration we have encountered in our battle to de feat this legislation which presents, despite some hard-won safeguards, major dangers to Shechitah. To my mind, there are two very obvious les sons which ought not go unnoticed. There can be little doubt in any one’s mind that the cause of Shechi tah was gravely hurt by the Con servative and Reform leaders, whose acquiescence in the legislation, after minimal provision for the exemption of ritual slaughter was made, is a matter of public record. That, had they supported orthodox Jewish lead ership in combatting any such kind of legislation, we would have tri umphed can be asserted with reason able certainty. Witness the fact that

in the Senate the Bill passed by the narrow margin of 43 to 40. This development brings into question the practical worth of efforts at “interde nominational” cooperation on public issues of basic religious import. The non-orthodox groups, in this case, have failed to show due regard for the convictions of their orthodox brethren on an issue which the latter regard as crucial. If unity on the public scene cannot be maintained under such cir cumstances, does the policy of at tempting to work in unison have any valid foundation? To my mind, those who have visualized such cooperation as redounding to the benefit of ortho dox Judaism must now re-evaluate their premise in the light of hard experience. SUSPECT that that agreement will be more general as to the second lesson to be derived from our efforts on the Humane Slaughter Bill, which is, perhaps, even more evident. It has again been conclusively demonstrated that there is a dire need for unity even in our own orthodox ranks. Al though some groups have cooperated with one another in this matter, a concerted effort by all orthodox groups was conspicuously lacking and undoubtedly resulted in irreparable damage to our common cause. Time and again at meetings of our ortho dox groups there is talk of the need for unity without any progress made.

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A public discussion of the causes of this unfortunate disunity is always in order. Obviously, a practical solu tion is critically needed. To this task of suggesting a possible solution, I humbly dedicate this article. In all frankness, I must say that I do not consider it possible to create a complete unity of all orthodox groups, nor am I certain that such is desir able. It is within the very spirit of orthodox Judaism to tolerate and even encourage differences of opinion and approach, with but one indispensable condition. All such differences must emanate from different interpretations of the Halochah and not from any source outside of the inherent dy namics of the Halachic process. Thus, all groups that predicate their plat forms on a total commitment to the Halochah can rightfully make claim to the designation of Orthodox or Torah Judaism. This principle is cru cial in understanding why we are “liberal” in our acceptance of differ ences amongst orthodox groups and yet adamantly refuse to countenance the different approaches of the Con servative and Reform as part of the Faith of Judaism. Such differences of approach amongst orthodox Jewish groups is not without practical advantages too. While the so-called liberal or modern groups in Orthodoxy contribute in pressing for the interpretation of the Halochah to new circumstances and conditions, the so-called ultra—or ex treme— orthodox groups serve as a restraining force in delineating the boundaries or limits of such inter pretations. GAIN it must be emphasized that such diversity of approach amidst Orthodoxy is healthy and tolerable only when it emanates from the in-

February 1959

trinsic elasticity of Halachic interpre tation. If it is the result of outside and alien pressures it is unquestion ably detrimental to the cause of Juda ism. Of course, it is often difficult if not impossible to trace the source or motivation of our differences. But, the line which divides the holy from the profane, the sacred from the sacreligious, is as thin as the “shell of an onion.” Secularists like Ben-Gurion, and religionists like the Reform and Conservative give expression to their ignorance when they seek to arrogate to themselves the right to differ with Jewish tradition on the basis that the school of Shammai differed with the school of Hillel. Indeed, Judaism al lows for diversity, but only within the confines of the Halochah, the authen tic system for interpretation of the Divinely-revealed word of G-d. To such differences alone, predicated on the inviolability of the Halochah, can we apply the rabbinic dictum of “these and these are the words of the living G-d”. It has been correctly said that the tribes of Israel during their sojourn in the wilderness each had its own flag and its distinct banner. But, all were united around the “mishkon”, the tabernacle which served as the centripital force in unifying the entire community of Israel. Similarly, each of the twelve tribes had its own Sefer Torah, but one Sefer Torah, the thir teenth, had to remain in the Ark, not coming under the influence of any of the tribes and remaining genuine and of unimpeachable authenticity. Indeed, Judaism tolerates and perhaps encourages different approaches that sprout forth instinctively from the sin cere effort to interpret the intent and meaning of the Halochah in any given situation. Each group may have a m

recognition that the tool to be used in the solution of the problem will be the Halochah. LL TOLD, there are' but some seven national Orthodox organi zations in this country. Every ortho dox Jew in the United States Ys di rectly or indirectly embraced by one of these groups: Union of Orthodox Jewish Congregations of America, Rabbinical Council of America, Union of Orthodox Rabbis of the United States and Canada, National Council of Young Israel, Religious Zionists of America, Agudath Israel of America, and Rabbinical Alliance of America. In short, there is the national congre gational body, three rabbinic groups, a distinctive synagogue association, and two political movements. (The omission of the Hithachduth Harabonim, and the Agudath Haadmorim, each representing the Chassidic rab bis, does not purport to cast any kind of judgment on their status. They are omitted simply because they lack a national scope.) It is not our pur pose or intent to discuss here whether there is not much overlapping in activities or whether all have justifica tion for existence. We will assume that each group can make a justifiable claim to independence and autonomy. However, we ought to attempt an analysis as to whether unity of their groups, in any measure, is possible? It should be conceded that all of these groups have as their primary task the strengthening of orthodox Judaism,1 however conceived, from within. Each group, on a synagogue, rabbinic, or political level seeks to service the religious needs of its con stituents in consonance with its pro gram. But, all are dedicated primarily to the task of fostering more intensive Jewishness. All efforts outside the Jewish world, as such, are only inci-

different emphasis, a different nu ance, or possibly an entirely different approach, but all are united in the 3&

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dental to the central tasks of these organizations. Organizational demands being what they are today, are such as to make each group want to show its “achievements” in behalf of the entire Jewish people. Under present sociological conditions, no organiza tion can flourish without boasting of a large array of “accomplishments” for the American Jewish community. No group can live on its ideology alone, however profound its program may be, unless it can pinpoint def inite attainments. Hence, the chaos to which we are witness, with endless overlapping of areas of activity and duplication of effort. No one group is to blame here, all is done in the interests of self-preservation. All must compete in this great war of achieving something. The end result, of course, is that far less is achieved than total resources warrant and where progress has been made there is a struggle in ascribing the credit to the deserving group. 1 IS because of this need for listing accomplishments that the age-old and presently much-abused distinction of “k’lapei p’nim” (internal sphere) and “k’lapei chutz” (external sphere) has been found lacking in feasibility. One could have hoped that in mat ters which affect the entire Jewish community as a people all groups would work in unison. And why not? Are not all of us concerned with preserving the integrity and freedom of the Jews? But, to give up sover eignty, even in matters which concern Jews collectively, is too costly, in terms of prestige for any of these groups. Moreover, it should be noted that even in areas of “k’lapei chutz”, when we are involved with the nonJewish world, the different philoso

February, 1959

phies or programs of these groups will be reflected in the particular action deemed desirable. Any such distinc tion, therefore, between “internal” and “external” matters is at best functional rather than organic. Yet, on a func tional level this distinction can be made operative as an initial step in the direction of unity. Indeed, it has been demonstrated that the differences of the groups in orthodox Jewry can be advantageous. It is also clear that attempts at a complete unification of any of these groups must prove abortive. What can be suggested, however, is the es tablishment of a “Consultative Coun cil” of all orthodox Jewish groups. Such a council would s’erve the pur pose of “discussing” all issues con fronting the Jewish community, even while the sovereignty of each group is respected and independent action is allowed. Is it inconceivable, however, that from periodic meetings of this kind there should not emerge a great er rapport amongst the groups, an understanding and respect for one an other’s views, and very often, con certed action. Such a council will also have the advantage that all groups would share equally in the credit and acclaim which will surely be garnered by its endeavors. Without going into the details of practical implementation, we would merely point out that the council could function on a chairman-rotation system akin to that of the Security Council of the U.N. An inexpensive but independent administration could be set up to execute all matters of the council in which there is unanimity of all groups. The feasibility of such a plan can only be tested in the lab oratory of experiment. Let us try it. It certainly deserves a sincere try. 31

H a sh h o fa h Prophecy (7th of Adar Reflections) By SAMSON R. WEISS

“I am convinced that the world, this riddle-locked enigma in which we move during the limitation of our years, is created by a hidden power of which to conceive is beyond the ability of any creature; and that there exists the power of prophecy which ties the strands between the soul of man and the will of the creator; and that there were ages joyous and full of light, generations of splendour, which possessed in their merit this power; and that humanity will ultimately regain this state of bliss. Those living in the interval have inherited the gain of these numbered generations, this is the inheritance of the Torah which is in our hands. Aside from that, anything else is vanity and the pursuit of wind ” (From a letter of Rabbi Avraham Yeshayahu Karelitz, of blessed memory in “Kovetz Igaroth Ghazon Ish”, Vol. 1, 7.)

LAW is implicit in crea Yet, such knowledge of the Divine MORAL tion. Even if the Torah had not will is indirect and difficult to transmit.

been revealed, we could have deduced many of its laws from the observation of the animal world, so Rabbi Yochanan teaches us (Talmud Eruvin, 100 b). Each of G-d’s creatures bespeaks a specific principle of virtue. The “Perek Shirah” of Rabbi Eliezer Hagodol, the Tannaite, ascribes not only to the animals but also to the sky and to the earth, to sun, moon and stars, to clouds and winds, to dew and rain, to trees and flowers, such inherent teach ings. From the contemplation of the universe, our Sages tell us, our Patri arch Abraham penetrated to the knowledge of the Almighty. The self same source led him to the recognition of His will and so “he observed the Torah before it was given”. 32

A moral and legal code based on the interpretation of the world and its creatures, could not establish its last ing authority. Its rejection would be provoked by the fact that it is arrived at subjectively. Every individual would want to verify such a code within his own intellectual and emotional expe rience before accepting it as binding. As a result, man would live the major ity of his years in error and sin before reaching the truth. Divine mercy, therefore, necessitates the direct and unmistakable communication ■faf the Divine will through the vision and the word of prophecy. Furthermore, “Ahavath Hashem”, love of the Almighty and the consum ing yearning for His proximity, is the JEWISH LIFE

immediate result of universal percep tion, as pointed out by Maimonides. This yearning is not answered by the process of logical conclusions. This thirst of the soul is quenched only by the immediacy of the dialogue with G-d. Thus, in the system of Jewish thought, the phenomenon of prophecy is neither miraculous nor even surpris ing. It is an integral of the total rela tionship of the Creator to that creature which he has endowed with the faculty of intellect. “And the Almighty created man . . . and the Almighty blessed them and the Almighty spoke to them,” (B’reshith, 1, 27-28). Blessing and word reached man in natural sequence to his crea tion, as long as he remained in the state of intellectual and moral perfec tion and did not weaken the links be tween him and his Creator by the blemish of his disobedience. Since only the first man and woman set out in life with a fullness of all qualities, all sub sequent generations of man had to at tain the state of such perfection by their own labors in order to merit pro phecy, as Rabbi Yehudah Halevi elu cidates in the Kuzari. It is the absence of prophecy, therefore, which must be regarded an anomalous and as a con sequence of human failure. In the his tory of our people, it is a by-product of Israel’s dispersion. Redemption and the Messianic era are thus necessarily envisioned as a return of man to that G-d-nearness which is accompanied by the blessing and the direct word, the dialogue between the Almighty and his prophet. u p e r i m p o s e d then, so to speak,

upon the created universe with its implicitly revealed will of the Creator, is the explicit revelation. It is prophecy which sets purpose to the world in un February, 1959

mistakable and binding terms. If the heavens are G-d’s throne and the earth His footstool, the Divine proclama tions are articulated through His pro phets. Among these proclamations, the Torah given by the Almighty through Mosheh Rabbenu ranks supreme. In Torath Mosheh are authenticated the prophecies preceding it. Likewise, no succeeding prophecy can ever super sede or change Torah’s content. And higher than any other prophet, before or after him, towers Mosheh Rabbenu as the recipient of the explicit law in its totality and its eternal, unchanging validity. Of no other prophet does To rah testify “mouth to mouth I speak to him, in clear view and not in riddles”. Not in visions and not in pro phetic dreams, but in an immediacy of colloquy never attained before nor ever to be attained hence and in a proximity never interrupted from Si nai on until the very end of his days, Mosheh Rabbenu was addressed by the Almighty “face to face”, as the messenger of His will, the “man of G-d” and the teacher of His word for all generations. N THE seventh day of Adar, Mosheh was born to Amram, the prophet, and to Yochebed, the daugh ter of Levi. On the seventh day of Adar, 120 years later, Mosheh had completed his task and returned his soul to his Maker. He was the pure vessel through which G-d’s word and will could reach his people and the entire world, without distortion and undiminished in its truth and splen dour by any human frailty. On his authority is based forever all Jewish law and all Jewish wisdom. In his un equalled modesty, human greatness reached its highest summit. In his existence, eternity met with time and impregnated it forever with infinity.

A New Curriculum for the Sabra By ARYEH NEWMAN

The general problems of the Israel educational scene were surveyed in a past issue of J e w i s h L i f e (Sivan, 5718/June, 1958). The following article traces the evolution of a primary school syllabus in Israel* and introduces the reader to some of the problems involved.

SRAEL is the home of undiluted the study of Torah and the meticu Jewish education from time imme lous observance of its precepts. The morial. Though external trends and privilege of living in the Holy Land outside influences have naturally made charged them with a grave religious their impress, in varying degrees, on responsibility. The Jewish denizens of the Israeli educational pattern, the re the Holy Cities of Israel-^Jerusalem, sponsibility and autonomy of the Jew Safed, Tiberias, and Hebron—had ish community in this sphere has been come to live there in penury and dan unchallenged through the ages. In ger as emissaries of their brethren in brief, Jewish education in Israel has the Diaspora, to pray for the advent never tasted the flavor of Exile. But of the Moshiach, continue and inten it has gone through many metamor sify the historic continuity of Jewish phoses, particularly in the last half settlement, and at times to make dar century, corresponding to the historic ing ventures at expanding the Jewish changes in the fortunes and status of foothold—witness the yeshivah baJewry in the Holy Land and has churim who founded Petach Tikvah branched out into diversified and even in the malarial marshes of the coastal plain, or the seven of their number mutually exclusive trends. Before we touch on the contents who built the first Jewish neighbor and aims of primary education in hood outside the walls of Old Jerusa modern Israel, we shall retrace, as lem. Their educational system started briefly as possible, the history leading with the Cheder and Talmud Torah up to the present picture. Till the in and ended with the Yeshivah, and ex flux of western secularly-oriented pi cluded all subjects other than Talmud oneers into the Holy Land at the turn and a little Bible. The languages of of the century, the Jewish community instruction were Yiddish, Ladino, or was distinguished for its uncompro Arabic, depending on the origins of mising devoutness, concentration on the community.

* T ochnit Halim mudim le-beth ha-sefer ha-yesodi ha-mamlachti veha-mamlachti dati (Pro gram of Studies for the Primary School, State and State religious), Vol. i—grades 1-4; Vol. 11 —grades 5-8. Ministry of Education and Cul ture. Published by the Israel Government Sta tioner,

UT the waves of Zionist immigra tion which increased the Jewish population from 23,000 in 1831 to 90,000 in 1914 and the number of

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Jewish settlements from two to forty over the same period, introduced a new Hebrew-speaking, vocational minded public. Modern schools were set up in the new centers of Jewish population modeled on accepted west ern (at the beginning central Euro pean and Russian) patterns, teaching all subjects in the resurrected national language—Hebrew, and distinguished by the Central role played by the He brew Bible and the idea of Jewish national regeneration on its ancestral soil.* These schools were naturally anathematized by the pietists of the old community. Their secular spirit, fostered by the Haskalah minded reb els against orthodox Judaism from Eastern Europe, rallied against tra ditionalists into organizing a counter modern school system, dominated by loyalty to the practical precepts of Judaism and the fear of the Divine. When the Jewish State was pro claimed in 1948, four educational trends were officially recognized, re flecting the main ideological subdivi sions in the community: the Agudah —representing the yeshivah and mod ified yeshivah type of education; Mizrachi—religious Zionist; Labor and General—the left and right wings re spectively of the secular national schools. These definitions are very rough and ready, and in actual prac tice the distinctions were often in principle between religious and non religious schools, with the degree of “religion” in the former, and the em phasis on “labor” in the latter, de pending on the composition and char acter of the local community, whether town or village, moshav or kibbutz, cooperative or collective community. * T h e first program of studies for the new Hebrew national schools was issued in 1906 by the newly formed association of teachers em ployed in the schools of the new settlements founded by the Hovevei Zion movement.

February, 1959

The distinction between the various trends was also mirrored in the ratio maintained between Jewish and other studies. Sixty percent of the time was allotted to Jewish subjects in Mizrachi schools and seventy and more in Agudah schools, the ratio being reversed in favor of secular studies in the General and Labor schools. LL these trends were abolished in the 1953-54 school year, when the State Education Law was passed and a start was made in evolving one uni form syllabus. This governed the eight grades of Israel elementary schools— embracing all children from 6-14 for whom the State provided compulsory free education. But the Law envisaged two types of State schools—general and religious, and the syllabus catered to these two trends. Those schools which could not find the state framework or syllabus acceptable were at liberty to maintain their own curriculum, and as long as they were recognized by the State as conforming to certain minimum stand ards, qualified for a grant which cov ered two-thirds of their upkeep. This situation applied to most of the Agu dah schools. The Education Law defines the character of the two types of state education authorities as follows: ‘State Education’ implies education given by the state in conformity with the curriculum, linked to no party, sectional or other organization outside the government and under the super vision of the Minister or whoever so authorized by him. ‘State Religious Education’ implies state education with the qualification that its institutions are religious as re gards their way of life, curriculum, teachers and inspectors.

The general aims of Hebrew educa tion were formulated as follows: 35

The aim of state education is to base primary education in the state on the values of Jewish culture and the achievements of science, love of the homeland and loyalty to the state and the Jewish people, training in manual and farming skills, pioneering and the aspiration to a society built on free dom, equality, toleration, mutual help and love of humanity. This statement is in effect a very broad definition, essentially eclectic and designed to satisfy the varying trends of opinion and ideologies mak ing up the Israeli educational picture. The new curriculum for primary schools was issued in 1954 and intro duced* immediately for a trial period of two-three years, and is the basis for instruction at present. It attempts to give expression to all these idealized abstractions, summing up the fruit of half a century of Hebrew education in Eretz Israel and reflect the new setting of Jewish sovereignty. HE new syllabus contains high sounding introductions setting forth the aims of each subject, and there are many. In grade six (12-yearolds) thirty-two periods a week** (45-50 minutes) are devoted to thir teen separate subjects comprising Tanach (Scriptures)—4; Torah She-b’al Peh (Post-Biblical, Talmudic litera ture)-—!; Language and Literature— 4; Arithmetic and Geometry— 3; Group Activities-—1; History (mainly Jewish)— 2; Agriculture and Work shop— 5; Art— 2; Physical Training—

* T he new curriculum replaced four different programs of study that had been in vogue for many years with periodic emendation and adjustments, a) Syllabus for Urban Primary Schools issued by the Education Dept, of the Palestine Zionist Executive in 1923. b) Mizrachi Primary School Curriculum issued by Ed. Dept, of Jewish Agency, 1932. c) Kavim (Lines) Essential Primary School Curriculum issued by Ed. Dept, of the Histadrut, 1937-49. d) Curric ulum for Arab schools issued by Ed. Dept, of the Mandatory Government, 1927. ** Six day week, Sunday to Friday.

2; English—4. The foregoing alloca tion of periods applies to the basic general curriculum. A certain latitude is permitted in the distribution of per iods provided that such deviations do not involve more than twenty-five per cent of the statutory school-time. These deviations are designed to allow for the existence of schools specializ ing in such approved fields as “To rah,” “Literary,” “Agriculture,-’ “Man ual Skills,” etc. Thus in the Torah schools twelve periods per week may be devoted to Tanach and Torah She-b’al Peh instead of the regular five. These extra periods are created mainly at the expense of the language, group activity, art, and history sub jects. Let us take a look at the definition of aims particularly with regards to the main subject around which the curriculum revolves—the Bible and its kindred literature. In fact, Biblical literature provides the central texts for the building up of the following sub jects: Bible and Torah She-b’al Peh, History and, to a certain extent, Lan guage and Literature and the Geog raphy of Eretz Israel. The Jewish Bible or Tanach is termed thetfibasic text book of Jewish culture”, and the foremost aim of in struction in this subject is defined as: “to impart to the children the basic values of Judaism, as they found ex pression in commands and religious ordinances; in the good deeds of the founding fathers of the nation, its prophets and heroes and other worth ies; in the words of its spiritual lead ers, and in the vision of the future of the nation and the world as a whole as conceived by the Hebrew prophets, to implant in their hearts the aspiration to realize these values in their lives.” JEWISH LIFE

H-* ê Courtesy of Hadassali

A y o ung im m igrant a t R am at H a d a ssa h co n cen trates on le a rn in g his n ew la n g a u g e .

SRAELI children are, with the help of their teachers, to attain the con viction, in the course of their elemen tary schooling that “the ethical, social and artistic principles enshrined in the Tanach constitute embodiments of the Jewish national genius and vision.” Aim number two as set by the formulators of the curriculum is the im parting of “basic knowledge of the spiritual character of the nation and its struggle for physical and spiritual existence as the bearer of the Divine message in the ancient idol-ridden world”. The third aim is more explicitly nationalistic: “to implant love of the homeland where our ancestors lived and the Jewish people evolved, where our Seers prophesied, and our poets

February, 1959

sang and the Book of Books was cre ated and where the heroes of Israel sacrificed their lives; likewise to im plant love of our people which lived and created there its culture.” The Bible is thus to be utilized as an in strument for promoting national loy alty. The fourth aim is designed to “impart the literary and esthetic values of the Tanach as a stupendous artistic creation”. Indeed the teacher is ap prised in the detailed list of curricular achievements* that he must constantly stimulate “the conviction that the Ta nach is the loftiest artistic creation in the world”. Evidently such an evalua tion is necessary to make the children realize their own greatness or rather * T he curriculum records in two corresponding columns 1) “achievements” or results to be aimed at; 2) syllabus of material to be covered.

that of their people in producing such a work! History for the ten to twelve-yearolds is inspired by similar aims: “To implant love for the state of Israel and the will to work for it and guard its existence . . . To inculcate the knowledge that our people, which is the smallest of peoples, preserved its customs and outlook for thousands of years of exile, did not efface itself before great nations and their culture, and did not cease to exist as one people in all the lands of its disper sion; to promote the consciousness that the sublime foundations of Is rael’s Torah, the latter-day vision of the Hebrew Prophets, the devotion of Jews to public study of the Hebrew Prophets, the devotion of Jews to public study of the Torah, their pres ervation of the uniformity of religious custom, their deep faith in the eter nity of Israel, their unbroken links with their homeland and faith in re demption—these endowed our people with the strength to withstand all its enemies and preserve its independence and led it to its homeland, there to ingather the exiles and rebuild the state of Israel; to inculcate the pupils with the consciousness that the rebuild ing of the state of Israel constitutes the fruit of generations of yearning and faith and the exertions and achievements of the great pioneer movement that distinguish the three generations of the epoch of Jewish renaissance, to implant in them love for the state of Israel and the will to work on its behalf and safeguard its existence, to develop it in the spirit of the sublime values of Israel’s Torah and the vision of the Prophets and in the spirit of the pioneer ideals of the generation of the rebirth.” O FAR the aims of the general curriculum, which takes pains to steer clear of any theological inter pretation of Jewishness which would not meet with the acceptance of ag nostic and secular-minded teachers. The accent on the secular and even jingoistic wording of teaching aims is highlighted, by way of contrast, when

we glance at the separate statement of aims formulated for the religious school system: “The written Torah and its'oral inter pretation which were given to Israel by the Holy One blessed be He, the words of G-d through His Prophets, constitute the focal point of Jewish life, both as a book of instructions governing the daily conduct of the individual and as the storehouse of its wisdom and culture. “The study of Tanach in elementary school is designed to implant faith in G-d the Creator of the universe and Lawgiver who revealed His word to His people in this book. To implant in their hearts the beliefs and outlook of Torah governing all aspects of life . . . to shape their character . . . train them to observance of religious pre cept, both moral and ritual . . .” For the religious school, history is designed to emphasize the workings of Divine Providence in the annals of mankind as a whole and that “the destiny of our people is dependent on observance of the Torah . . . to see in the rebirth of the state an example of Divine Providence . . . and to in culcate them with love of the state of Israel, which the Creator granted us . . .” No doubt, the formulators of the religious school curriculum had a much easier task, their aims being in natural consonance with the outlooks and beliefs expressed in the basically sacred literature which constitutes the focal point of the Israel syllabus. But for the general non-religious school, the Bible had to be stripped of any dogmatic religious authority. It could only be viewed as great literature; it could have national but not religious significance. But the child must never theless be taught to accept it as the greatest piece of literature in the world, and all the work of his superior but not Divinely-inspired ancestors. Hence the absence of all humility and JEWISH LIFE

J 1

P articip an ts in a children's "se d e r" in a non-religious settlem ent re a d from a H ag a d d a h a d a p te d to its ed u c a tio n a l goals. Including the n a tio n a l elem en ts of the festival, the H a g a d d a h carries no allusion to the religious sig nificance of P esach.

extreme nationalistic vein of the defi nition of aims in the curriculum.

own culture. There is the prejudice of nineteenth century secularism still to be overcome, the hangover from East O DOUBT many a Diaspora edu European revolutionary socialism. Re cator will go green with envy as ligious belief does not have the hall he reads of the wonderful opportuni mark of respect that Diaspora condi ties that exist for the Jewish child in tions, of necessity, create. his own homeland to “tend his own The average non-dati sabra knows vineyard”. No more is there any con his Bible text but is an avowed secular test in order to obtain for the child ist, is acquainted with rabbinic lore, but an extra hour of Hebrew. He grows never sees the inside of a synagogue. up in an organic Jewish atmosphere. The average Diaspora Jew (excluding, The problem is not how to get at least of course, the fortunate graduate of a a dram of Jewish knowledge into his religious Jewish day school) is usu noodle before he becomes “confirmed” ally at least a passive “believer,” but am ho-oretz at thirteen. He knows his does not know his Bible, perhaps re Bible in the original tongue. He has, gards the synagogue as the central on the whole, a much better and pillar of Jewish life, but cannot make broader acquaintance. with his Jewish head or tail of the most elementary heritage than his Diaspora cousin. rabbinic text. There are obviously He lives his Jewishness. But there are plenty of opportunities for misunder many other problems. The sabra, with standing in this situation, which was all his advantages does not always de once bridged by a common bond of velop a positive attitude towards his religious belief and practice. Indeed

February, 1959

the last school year in Israel was dis tinguished by the initiation of an allout campaign on the part of the edu cation authorities to introduce more “Jewishness” into the general state school. Deliberate attempts are now being made to build that bridge be tween the Diaspora and Israeli child, at the special insistence of Prime Min ister David Ben Gurion himself, and in the face of the opposition of circles to the left of Mapai. TUDY of the weekly Bible read ing in the synagogue, the syna gogue service, Jewish religious law and custom have all been, suddenly, intro duced into the curriculum as obliga tory. Children must be taught about religious observance, must be able to show an acquaintance with Judaism. It is inconceivable, a Ministry of Edu cation circular states, that the Siddur should not have been an integral part of the curriculum in Jewish national schools over the past half-century, and this wrong, it continues, must be right ed at once. Sensibilities were particu larly aroused by sabra experience in Moscow where their ignorance of Jew ish religious norms showed them up in the Moscow Synagogue, and even the extreme left-wingers had to admit the importance of “Yiddishkeit” in keeping alive the Jewish spark under Communist rule. At present, this cultivation of Jew ishness in the schools is not meant by its sponsors to imply any return to Judaism or acceptance of religious values and observances. It has been emphasized time and time again that what is envisaged is an external knowl edge of Jewish practice and ritual, and teachers are now being coached in these matters. Naturally this atti tude has called forth criticism and

denunciation from many thinkers and educationalists as being insincere and bound to fail. Professor Hugo Berg man is reported to have said: “What is the difference between the new ‘Jewish consciousness’ (toda’ah Yehudith) and Judaism? Judaism implies taking the Tefillin and donning them, thereby fulfilling the religious precept of Tefillin, while ‘Jewish conscious ness’ implies taking them, opening them, and noting what they are made of, what they contain and what is written on the scrolls within.” The debate continues in the radio and press, among teachers, education officials, and cabinet ministers. Mean while, things long ago^ discarded by “enlightened” te a c h e riv have crept back into the curriculum. It is too early to prognosticate on whether this trend will be strengthened or not. Cynical critics see a vote-catching de vice to provide a little religion for the thousands of new immigrants from Oriental countries who demand some tradition. Others, more generous, dis cern the beginnings of a religious re vival, and point to the increased at tendance at synagogue services, chiefly on the insistence of the members of the younger generation who have felt deprived of an experience enjoyed by their observant friends. E HAVE touched on one or two problems involved in developing Israel’s primary school curriculum, and traced the background to the present situation. The objective diffi culties are great, the legacy of the past awesome, but the framework of Jewish sovereignty and the unique Jewish freedom implied, invest devel opments on this front in Israel with far-reaching significance for the Jew ish people as a whole.

JEWISH LIFE

é I

Careers In Commercial Art é

By WALTER DUCKAT ODAY, probably more than ever before, many young people are confused about what careers they should pursue. The confusion stems from uncertainty about their interests, capacities, and opportunities, in the face of the endless variety of occupa tions which exist in the super-special ized world of today. For the religious ly observant Jew, the problem is com plicated further by the dearth of in formation as to fields in which he may engage without incurring serious pen alties because of his religious beliefs, and particularly with regard to shemirâth shabboth. On previous occa sions in this magazine, I have dis cussed this question with respect to various types of occupations more or less familiar to the Jewish public.* The present article explores a field in which few orthodox Jews are known to be found—-that of commercial art. For a number of reasons, observant Jews have been a rarity in this field. The Biblical proscription on reproduc ing a graven image, the reticence about the display of the female body, the problem of working closely with females as required in various facets of illustration and design, and the al legedly free behavior of artists, may have combined to deter artistically talented religious Jews from pursuing commercial art careers. Yet inquiry reveals that there is no Halachic ob-

* “Careers for the Sabbath Observer:” J ewish L ife , Tishri, 5713 “ New Careers for Jewish W omen:” J ewish L ife , Rislev, 5714

February, 1959

jection to commercial art, per se, and that this is a field in which the re ligious Jew may suitably engage and in which he may find good opportuni ties for a successful career. It is worth noting that at the Bezalel Art School in Israel, there are many devoutly orthodox Jews preparing for careers in various phases of commercial art. The point has immediate relevance in view of the major, and ever-expand ing role which commercial art, in its many and diversified phases, plays on the modern scene. Annually, thou sands of young people who are inter ested in photography, fashion, indus trial or interior design, illustration, and any one of a dozen other graphic skills, consider art as a career. Many of these aspirants come to vocational guidance agencies and say: “I want to take your aptitude test to find out whether I should become a commer cial artist”, or they ask: “Am I good enough to succeed? Would I enjoy art as a career? Which phase should I specialize in?” An increasingly high percentage of those seeking such guid ance are Jewish youths, both boys and girls, sometimes accompanied by their parents. art is big business, employing thousands of people and spending billions of dollars annu ally. You can perceive its dimensions and the pivotal role it plays in our daily life. Consider the newspapers and magazines we read, the posters o m m e r c ia l

and billboards, the animated commer earn between $10-20,000 a year. In cials on television, the interiors of come is based on the skill required many homes, public buildings, offices, and the size of organization. Entering factories, the fabrics we wear, and salaries, however, are modest and be hundreds of other objects which sur gin at about $50 a week, with the round us— all are the products of amounts of the increases depending commercial art. on one’s skill and field. Illustrators However, let us return to the ques employed by governmental agencies, tions which David and Ruth and their for example, earn from about $4,000 parents pose. How can one tell wheth to $8,000 a year, while some suc er he is suited for commercial art? cessful free lance illustrators earn four Part of the answer should come from and five times this sum. In general, the evaluations of art teachers. Apti the very successful commercial artist tude tests may shed additional light, earns an income which compares fa but should not be the sole determin vorably with that of many profession ant. Other clues may be a persistent al men in other occupations. interest in some phase of commercial Another common question asked is: art. Many authorities affirm that the how does one specialize? This, how basic prerequisites for success in art ever, need not be determined imme careers are a high degree of creative diately. In high school one should take imagination, space perception, and all the art courses available. Then he visual imagery. Additional elements should exercise great care in selecting deemed essential are a strong appre his art school. Those who plan to ciation for the aesthetic, fine color teach will be wise to select a college discrimination, originality, patience, offering a degree. Some colleges may dexterity, good eyesight, and adap offer excellent courses in the fine arts tability. Since the artist frequently has but only meagre fare in commercial to “peddle” his creations, a good ap art. pearance and persuasiveness are School catalogues alone are not deemed beneficial. enough to go by since each school Will the aspirants enjoy this voca displays its “best wares” in its cata tion? This depends on their emotion logue. Better indications of the value al make-up and the success they of a school are the objective opinions achieve. Many artists believe that they of artists, teachers, and alumni. are fully alive only when they work One should learn the range of sub at their art. Nevertheless, every occu jects taught, whether the teachers are pation, including art, has its frustra also practicing artists of repute, the tions and disappointments and the art calibre of equipment, and the school’s ist is especially sensitive to the gap facilities. which often exists between his aspira After exposure to a variety of art tions and achievements. courses one is in a better position to know in which field to specialize. COMMON question asked by career guidance clients: What INCE there are literally scores of are the financial opportunities in com art specialties, we will be able to mercial art? Some art directors of top sketch only some of the better known flight advertising agencies earn as fields. Let us assume that you might much as $50,000 a year. Many more be interested in advertising design.

JEWISH LIFE

Your job would consist in determining the pictures, lettering and type to be used, and how to fit them together, whether it be an illustrated pamphlet, magazine, poster package, film strip, or material for TV. The main task of the advertising designer is layout, the over-all con struction of the printed page. The working out of the details is usually delegated to other specialists—letterers, illustrators, photographers, etc. Perhaps the one interested has illus trated material for a school publica tion. His career as an illustrator would involve creating pictures to accom pany the printed word. The pictures might appear in newspapers, maga zines, billboards, manufacturer’s cata logues, technical books, etc. Thousands of youngsters are capti vated by photography, which offers substantial rewards for the highly gifted, especially if they become selfemployed. After proper training the photographer may specialize in baby pictures in newspaper, magazine, or fashion photography, or in commercial and industrial products. There are many schools of photography in most of the larger cities throughout the country, although there are relatively few top notch schools. Another specialty offering growing opportunities is industrial design. The industrial designer works with industry to develop products and the facilities to produce them. He may design any thing from a new car to a new foun tain pen. His work may include de signing home appliances, or the appli cation of materials such as wood or plastic, or developing colors. The industrial designer works in major industrial areas throughout the country. He usually begins as a trainee in the office of a free lance industrial designer or in the design department February, 1959

of an industrial firm. He may also work as a draftsman, model maker, or general assistant. 43

ANY young people inquire about has its advantages and disadvantages. opportunities in interior design, Many talented and successful commer M a career which embraces the planning cial artists decry the fact that they are of the interiors of buildings in which people live and work. They are ex perts in color scheme, in selecting and arranging furniture and other interior furnishings of homes, offices, com mercial, or industrial buildings. In terior designers plan the interiors of ships, skyscrapers, department stores, and factories. Their first jobs are usu ally with an established designer until they acquire sufficient knowhow to strike out for themselves. Another field which attracts many youngsters is fashion design. Very high incomes are earned by leading fashion designers who plan the de sign, production, and marketing of clothing accessories. While their main job is designing, they are usually con versant with related skills. Most de signers specialize in one item such as sportswear, lingerie, etc. They find their jobs with dressmaking firms, cus tom dress houses, department stores, and specialty shops. These are found in both the smaller and larger cities. Many commercial artists are en gaged in fabric design. These artists create patterns which decorate many cloth and paper products including clothing, draperies, wallpaper, greet ing cards, and floor coverings. This specialty may also involve production and marketing, which usually requires working in large cities, where the tex tile industry is located. Other art careers beckon to the competent in furniture designing, car tooning, window trimming, interior decoration, drafting and lithography. Here too, the self-employed often reaps very substantial income as well as job satisfaction. As with most occupations, art too 44

unable to pursue their first love—fine art, which affords a livelihood to only relatively few. Moreover, even highly paid commercial artists often find that the loss of a client by an advertising agency may eliminate their job. Many migrate from one advertising agency to another. Some find working under pressure too wearing and competition too keen—especially for the better paying position. Some artists are un comfortable or inept in selling their products or ideas. Advantages, on the other hand, are high potential earnings, the opportu nity which frequently exists to work at your own hours, and, for the genuine artist, the inestimable satisfaction of working in a field which offers the op portunity for creative expression. OR THE Jewish aspirant to a com mercial art career there is the fur ther consideration that in most areas of commercial art, discrimination is believed to be virtually non-existent. Jews are prominent in practically all phases of commercial art. They are among the top-notch cartoonists, illus trators, designers, photographers, art directors, and interior decorators in the country. In some phases of commercial art such as designing, Sabbath observance might prove to be a handicap because conferences are often held on Satur day. But just as the orthodox Jew has been able to work but alternatives, in other occupations, he may also man age to do so even in this field. Much depends on his exposition of his be liefs, the understanding of his em ployer, his competence, and the nature of the industry in which he works. In many phases of commercial art,

JEWISH LIFE

the free lancer flourishes, which means he arranges his hours to suit his own needs. Many studios, when working to meet a deadline, work on Sundays, which affords maneuverability to the

Sabbath observer. In short, the gifted, resourceful orthodox Jewish youth might well consider a career in com mercial art among other occupational choices.

A h aseu ru s actu a lly h a te d Israel m ore th a n did the w icked H am an. For it is a u n iv ersal custom for a b u y er to le a v e a d eposit w ith the seller. But after the king com pleted his tran sactio n w ith H am an, A h aseu ru s re m oved his rin g a n d g a v e it to H am an a s a deposit on the deal. M idrash R a b b a h

"Do not b e like the horse or the m ule w hich h av e no u n d ersta n d in g ; w hose m outh m ust b e h eld w ith bit a n d bridle." (Psalm 32.9). This m e a n s th a t w h at restrain s b e a sts from doing harm is a n ex tern al force, a s a bridle a n d a bit. But this is not the c a se w ith m an. The a g e n c y w hich re stra in s him lies w ithin him self—in his hu m an fram ew ork. W hen the la tte r becom es perfected, th at is exactly w h a t k eep s him a w a y from those things w hich perfection w ithholds from him a n d w hich are term ed vices; a n d it is th a t w hich sp u rs him on to th a t w hich will brin g a b o u t perfection in him, called virtue. M aim onides, M ishnah C om m entary, S an h ed rin

E ach in d iv id u al h a s both virtues a n d iniquities. He w hose v irtues ex ceed his iniq u ities is righteous, w h e re a s he w hose in iq u ities exceed his v irtues is w icked. He in w hom th ey a re e q u a l is a v e ra g e (or m ediocre). The sam e is true of countries—in fact, of the entire w orld. M aim onides, Yad, H ilchoth T 'shuvah February, 1959

Three Voices By H. A. GOODMAN

I i\COB ROSENHEIM was the foun ideal of the great orthodox community der of the Agudist world move at Frankfurt. But he realized that this ment. It was he who, in the spirit of was an oasis in the desert of Jewish Samson Raphael Hirsch, some fifty life, and saw the completion of his years ago envisaged the independence labours in the establishment of the and the unity of orthodox Jewry the world movement of Torah Jewry—the world over. Confronted at the begin Agudath Yisroel. ning of the twentieth century with the Since 1912, Jacob Rosenheim has growing tendencies of assimilation and been at the helm of this movement, secular nationalism, he realized that which now embraces every aspect of the causes of the Torah and of the Jewish life, not only in Eretz Yisroel, Torah nation were being gravely im but wherever Jews of the Torah have perilled. It is towards the defence of established themselves. To this cause those causes that Jacob Rosenheim he has dedicated his great intellectual has dedicated a long lifetime of serv and spiritual powers, his time, his en ice. His untiring labours and his never- ergy, his life. And thus in the summer resting vigilance have given his life an of 1929 great men of the Torah, led by historical import and a significance un the Chofetz Chaim, bestowed upon matched in these troubled decades. It him the title of Moreinu, “our was he who completed the Hirsch teacher.”

OSENHEIM came to London in 1937, a refugee from his native Frankfurt, where he had become the symbol of unswerving allegiance to G-d and Torah. Always he hoped for the re-establishment of the sovereignty of the Torah in the life of the individual, of the community, and of the nation. In his own words it can well be said: “Agudath Yisroel will be built by G-d Himself; may we be privileged to bring bricks and mortar to His building.” Perhaps no single Jew in the twen tieth century has had a greater impact

upon Torah-true Judaism than Rosen heim. He achieved organization, where previous chaos had existed. He has brought together religious leaders of the East and West; today in the coun cils of Agudath Yisroel we find the Mithnaged Rav sitting together with the Chassidie Rebbe. In Jacob Rosen heim are ^combined the philosopher, thinker and political leader. His phil osophy is best explained in the founda tion speech which he gave at the Kattowicz Conference of Agudath Yisroel in 1912: JEWISH LIFE

“If I glance at the masses of Torah-true Jews whose organization is a primary vital duty, it seems to me that—as of old—there are four main groups, each with its specific character, constituting contemporary Torah-true Jewry. They are not divided entirely on geographical lines, and, like all spiritual variations, they merge to some extent; yet these types of traditional Jewry diverge into four separate streams. “There are the broad masses of the Jews of Eastern Europe who have grown up in ‘Limud Torah* with their souls dedi cated to the profound study of the Tal mud. “There are the millions of followers of Chassidism, that tremendous movement which, by the warmth and fervour of its religious activity, by its collective view of the world, has still so much to give us. “The third variation is the political Or thodoxy of Hungary and to some extent of Germany, who, by uncompromising battle, have learned to assert themselves in public life, and, conscious of their distinctive character, they bring the cause of the Torah before statesmen and parliaments. “And finally, West European Ortho doxy, which in the spirit of Samson Ra

phael Hirsch has, at the cost of severe sacrifice, waged its controversy with modern culture, and has gained much valuable experience and organizing cap acity, to the advantage of the collective whole. “Whoever looks upon this vast camp with open eyes, feeling respect for its strength yet not overlooking its short comings, must find himself forced to the conclusion that everything here cries out for unity and unification, for mutual completion and assistance — and, as once at Sinai, the spirit welded the hun dreds of thousands into a unity, so each group under the banner of Agudas Yisroel should place its special knowledge and achievements at the service of that great vision which is still the basis of our unity.” Jacob Rosenheim now lives, in the eventide of life, in the Holy Land which he loves so dearly. In the storm of the world, it is his single-minded character which guides the Jewish nation of the Torah. And the warmth and the light of his personality still inspire his disciples and followers the world over.

II Isaac Breuer

SAAC BREUER was one of the sovereignty.” In 1936, after the rise Ireligion most distinguished philosophers of of the Nazis in Germany, Isaac Breuer in our time. He himself was a grandson of Samson Raphael Hirsch. He took an active part in the Agudist movement since its foundation. His philosophy can perhaps be summed up in the view that “The nations of the earth have dethroned the Creator of the world” : “Zionism,” Breuer said, “wished to deprive the Jewish people of the sovereignty of G-d. The task of Agudath Yisroel, therefore, was to prepare the Jewish people and the Jewish land for its reunion under that February, 1959

settled in Israel. Prior to the establish ment of the State he made his views clear—“If the State which is coming will accept the sovereignty of G-d we shall recognize it de jure; otherwise we can only recognize de facto a Jewish state which is not based on Torah”. Breuer published many works, some in German and some in Hebrew. May I be permitted to quote: “Among the peoples of the world one is unique, and among the lands of the earth one is unique. For almost two 47

thousand years the people of Israel has lived in unlimited dispersion, a length of time far greater than that during which it enjoyed national happiness. But, in spite of the destruction of its country and despite its dispersion, Israel alone among the nations has maintained itself not only as a religious community, but also as a national community with national memories and national hopes. For almost two thousand years one people after another has tried to make its imprint upon the land and to knit its destiny with it. But Eretz Yisroel has withstood all such attempts, matching Israel’s loyalty with its own. It has re mained the Holy Land, choosing desola tion and bleakness in preference to giv ing itself up to a strange people. For the holiness of Eretz Yisroel is Israel’s holi ness.” And Breuer continues:

“Political Zionism comes with empty hands to the land of our fathers. The social and political miseries which rock the other nations, because without G-d’s law they cannot banish them, are also beginning to make their appearance in the home of political Zionism. Its tri umph would merely enrich the Galuth of the peoples with a new and highly uninteresting nation and make mankind the poorer by the loss of an endlessly original people, and rob it of a hope, perhaps the last hope for civilization.” Isaac Breuer died in 1946 and found his resting place on the Mount of Olives. On his tombstone there is writ ten, “Here rests a prince of Yisroel: he dedicated his life to the people of the Torah and to the land of the Torah.”

Ill Nathan Birnbaum

w as b o m

entered into his consciousness”. The

observant Judaism. This mentality cor responded to assimilationism. But soon he had gone a step further and real ized that the Jews were a people in their own right. His writing and polit ical activities render him the outstand ing figure among the initiators of Zion ism. (He coined the term “Zionism” about 1892.) He advanced towards the recognition of Jewish nationalism, but his political activity was based on the idea of Cultural Autonomy. One of its cornerstones was language. In the case of the Jews this was Yiddish. Birnbaum’s negative attitude then under went a change. The atheism of his materialist philosophy and his secular nationalism gradually gave way to the conviction that Israel’s destiny was its faith, until, as he wrote (1908) “G-d

ians of the Faith. These ideas were embodied in Nathan Birnbaum’s work “The Time Has Come for Action”. Upon the refounding of the Agudath Yisroel in 1919 Nathan Birn baum joined this organization. It was he who gave it a deep philosophy. In passing from Zionism and secular nationalism to observant Judaism he rejected nationalist assimilation, and amongst his most memorable works was a brochure “In Exile by Jews”. In this brochure, which has today become a classic, Birnbaum demands the emancipation of faithful Jews from secular Zionist leadership. In due course he left the organized ranks of Aguda for a further movement—the “Olim” : “We shall ascend the Mount of the Lord.”

a t h a n

b ir n b a u m

N in Vienna in 1864. He had a sec highest authority of the Jewish nation ular education and drew away from was to be vested in a body of Guard

JEWISH LIFE

the Torah. For us this is not a new land, the existence of which we did not re member until we desired to take refuge there. We have always desired with all our life and strength to dwell there for the sanctification of the land and not for its desecration. “The fact is that we have forgotten that G-d requires man to act with faith. Our religious egoism has assumed gigantic proportions. We must extricate our selves from the unfortunate condition which results in the fact that Orthodox Jews of different countries know noth ing of each other. We must gather all our forces and prepare to defend our selves against our estranged brethren.” Birnbaum wrote this essay forty years ago. With almost prophetic vis ion he was able to foresee the devel opments of Jewish life in these last ten years.

He wrote vehemently about “the bondage to our fellow Jews”. This brochure tells of the time: “When it dawned on Jewish minds that outside all was radiance and that inside Jewry all was darkness! It was then that we first went into bondage to our fellow Jews. But what if we be instinctively averse to this bondage? What if our an cient faith refuses to believe in these modern miracles? According to them a nation is a group of individuals. Ac cording to them the Jewish nation is like all the other nations. We, however, know that there is a higher type of nationhood. That a nation can and should be a distinctive species of crea tion and that the Jewish people, as such, is a soul-imbued people. For the others Palestine is a city of refuge. For them it is a new country, without Jewish flavour, without the Almighty, without

IV HESE THEN are three voices of ence or by the terror hidden in its orthodox Jewry, and it can well be weapons of destruction. The issue will T said that in a way each speaks in the tones of the great Samson Raphael Hirsch whose 150th birthday we have just celebrated. No man has left a greater mark on Western European Jewry than Hirsch, whose works are today being translated and republished in Israel, America, and England. Not since the days of the Flood has the future of mankind been so much in the balance as at present. The battle between life and death will, however, not be decided by the advance of sci

February, 1959

be determined by the moral outlook of those controlling these weapons and by the spiritual understanding of the nations and their leaders alike. It is my belief that the writings and philosophy of Rosenheim, Breuer, and Birnbaum, founded as they are in a considerable measure upon the writ ings of Samson Rafael Hirsch, are de serving of more consideration by the leaders of world Jewry than is at pres ent the case.

the

Je w ish

Gemora Study For A ll By ERIC OFFENBACHER BAS KOL, 3-12" LP records, Creative Productions, translated and explained by Rabbi Pinchas M. Teitz, National Talmudic Association, Elizabeth, N. J., 1958. N this electronic age, when mass media are being utilized for ever increasing measure to serve educa tional needs, the old adage vox populi, vox Dei is gaining validity in reverse. The Divine echo (bath kol)f as trans mitted through Torah, is on its way to becoming more fully identified with the voice (and understanding) of the Jewish people at large, in fact with unlimited numbers of our people—if they so desire. How is this possible? By means of a recording project whose potential staggers the imagina tion. The Bas-Kol Talmudic Association, at the instigation of its founder Rabbi Pinchas M. Teitz of Elizabeth, N. J., has undertaken the sacred task of dis seminating the study of the Talmud by means of phonograph recordings. This national group came into exist ence some months ago as a direct re sult of Rabbi Teitz’s popular success with his weekly broadcasts Daf Hashovuaf sometimes called the Talmudic

DR. ERIC OFFENBACHER, a dentist by profes sion, regularly conducts this department devoted to records of Jewish interest.

Seminar of the Air. Founded in 1953, the weekly Gemora sessions over the radio attract audiences in five cities in the United States and Canada. And hearty devotees they are. The writer personally knows of many a Motzoey Shabboth engagement being delayed to await conclusion of Rabbi Teitz’s shiur. In carrying the message of Torah She-b’al-Peh one step further, the recordings will make it possible for the listeners to review the mater ial; for those who find the broadcast time inconvenient to study with Rabbi Teitz at their leisure; and, most of all, to attract an entirely new Eng lish-speaking audience, including some for whom Talmud has been literally a closed book. For this latter group of listeners—we shall call them stu dents—the vista opened up will mean a rich and novel experience into a realm of Jewish study they hitherto thought reserved for the intellectual elite. HE first tractate selected for re cording is, appropriately enough, the first one in the Talmud, B’rochoth. The album under review contains three long-playing records, each of about one hour’s running time, with the Talmudic lecture given in Yiddish on one side and the identical inter pretations in English on the reverse.

JEWISH LIFE

The circular announcing these discs states that approximately one page (amud) of the Talmud will be cov ered on each record. One cannot see, however, how that might be feasible in view of the varying length of eách page. Indeed, while discs 1 and 2 manage to neatly fill the space avail able, the third record falls short by almost one-half of the text. Rabbi Teitz’s method of teaching cannot be commended too highly. In his thoroughgoing exposition the text becomes alive, the explanations lucid and logical, even without the inclu sion of Rashi and Tosafoth commen taries. A psychological approach fa cilitates understanding and makes a complicated series of differences of opinion easy to follow. A printed glos sary, provided for the “uninitiated”, explains certain basic terms for each record. Regrettably, though, a copy of the Gemora text is not furnished with the album; a photostatic print of the few pages would have enhanced the enjoyment. The Yiddish sides of the records will be especially welcomed by Rabbi Teitz’s regular radio listeners. They are used to hearing him expound the Gemora’s shakta v’tarya in a delib erate and distinct Yiddish and in his inimitable melodic recital. They will not be disappointed. Set off and backed against this ver sion are the English sides. This inter pretation is said to be the first to adhere closely to the original text while incorporating the comments of Rishonim and Acharonim. The char acteristic nigun is missing. And the English, somewhat haltingly recited at times (as well as inconsistently pronounced), may sound strange com

February, 1959

ing from the samè voice. Somehow one feels that Rabbi Teitz is address ing himself to an audience which dif fers in more respects than in lan guage from the one he “learns” with on the Yiddish side. HE engineering is good through out, with the reproduction clearer on the Yiddish side than at the Eng lish sessions. The wisdom of the Yiddish-English arrangement on the same disc may be questioned. The records being intended for two different age groups and backgrounds, separate al bums should be issued in Yiddish and English. There are indications that with increasing membership in the sponsoring Bas-Kol Association such plan is envisaged. In any event, tak ing into account more than 120 amudim in Mesichtah B’rochoth alone, and following the present publication schedule of 12 records per year, we shall be hearing from Rabbi Teitz and his producers—G-d willing—for ten years to come on this tractate alone. Meanwhile, there accrue ad vantages to him of which his rabbinic colleagues might well become envious. He is neither interrupted by “Klotz” hashes nor need he observe eyes fall ing shut. It is needless to stress that the en tire project deserves the wholehearted support of Torah-true Jewry through out the world in order to succeed with one of the most ambitious and fruit ful endeavors in the field of Jewish recordings. The records may be ob tained by enrolling in the National Bas-Kol Talmudic Association, 531 Chilton Street, Elizabeth, N. J. Mem bership rates are $36 for a one-year (12 records) subscription. The record ings are to be issued monthly.

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JEWISH LIFE

Booh

Be Russian Discord By MIRIAM LIPSTADT

DR. ZHIVAGO by Boris Pasternak, Pantheon, New York, 559 pp., $5.00. ORIS PASTERNAK’S novel, “Dr. Zhivago,” has been hailed with paeans of praise by the highest eche lons of literary criticism, culminating with the Nobel Prize for Literature fo r 1958. Condemned to silence in Russia, Pasternak’s novel is presented as a treatise on man’s search for truth and a plea for the basic right of the creative individual to function in a free society. According to the author, this search began with Chris tianity, which gave to the world a new “glorious holiday,” for until that time, all nations were barbarians. An appraisal of the book warrants consideration from three separate as pects: its role as an instrument of propaganda, its literary merit, and the validity of its theme, as inter preted by the author. For the Jewish reader, all three aspects must be viewed in the light of its Christological trend, reflecting the author’s abandonment of Judaism, many years ago, in favor of conversion to Chris tianity.

MIRIAM LIPSTA DT lives in Far Rockaway, N. Y. Mother of three children, she is active in educational endeavor and is much in demand as a lecturer and book reviewer for women’s organizations.

February, 1959

Many critics and reviewers, adopt ing a chivalrous pose, have decried any attempt to label the selection of a meritorious work of art as a weapon in the cold war. Despite this super cilious attitude, we cannot overlook the fact that the West was presented with a much needed tactical weapon at a most opportune time. Russia’s con demnation of the book and its subse quent refusal to publish a work by one of its most eminent writers, en abled the Western world to stand out in contrast as possessors of a most powerful retaliatory weapon — free dom to think, speak, and write as one believes. T THE outset, the reader is as sailed by a profusion of charac ters, each of which is referred to by a variety of names. It becomes nec essary to formulate a mental file for assistance in extracting oneself from the maze. The fact that this style is indigenous to the Russian novel does not make the task a more facile one. Pasternak’s exposition of the life of Dr. Zhivago, the physician, portrayed against the historic development of the Russian Revolution, is a work of epic scope. The chief protagonists, Lara Guishar and Yurii Zhivago, are symbols of the fragmentized world that was Russia in 1917. Although Lara is married to Pasha (Pavel

Pavlovich Antipov) and Yurii to vas, crowned with a halo by the artist, Tonia (Antonina Alexandrovna Gro- with the result that neither Lara nor meko), the turbulence of war and Yurii emerge as virile, real people, then revolution through which they fully explored or developed. The live finds both of them separated grand sweep of the novel is frequent from their families. Through circum ly embellished with highly poetic stances of coincidence and fate, their prose which gives these passages a lives become interwoven in a passion feeling of unreality. ate love affair. Christological doctrine, as it is woven Zhivago is the prototype of the in through the fabric of the work, ex tellectually creative man in limbo in poses its theme with a strong and a revolutionary society. “Ever since purposeful hand. On the very thresh his schooldays he had dreamed of old of the novel, Pastdrnak tells us composing a book about life which that “even the atheist can seek and would contain, like buried explosives, find solace in the New Testament” the most striking things he had so to overcome the smoldering fires of far seen and thought about . . . He disillusion and inner , rebellion. One was like a painter who was always wonders how secure this Russian in making sketches for a big canvas he tellectual feels in his adopted cloak had in mind.” of Russian Orthodox Christianity, es Disenchanted with the revolution, pecially since not one of the grossly Zhivago comments in later years, “At inaccurate statements on Christian first, everything is splendid. ‘Come sources of love and justice are made along. We welcome good, honest work, by his central character. Never is we welcome ideas, especially new Zhivago himself made to utter one ideas. What could please us better V word on this subject. Pasternak’s “Then you find in practice that missionary pleas for assimilation to what they mean by ideas is nothing the Jews originate from Misha Gor but words—claptrap in praise of the don, the Jew, and Lara, his mistress. revolution and the S^im§|i$ Neither Says Gordon: can he find favor in the eyes of his “Come to your senses, stop. Don’t Russian masters when he speaks of hold on to your identity. Don’t stick “the harsh yoke of the revolutionary together, disperse. You are the first superstate”. and best Christians in the world.” And from Lara, we hear reiterat N ADDITION to being devoid of humor, there are long stretches ed: “These people who once liberated that are obviously didactic and re mankind from the yoke of idolatry quire slow, plodding application to . . . should be incapable of liberating cover them. There is a marked ab themselves from their loyalty to an sence of sensuality and a definite at obsolete, ante-diluvian identity that tempt to shield the major characters has lost all meaning . . . they should from being swallowed in a morass of dissolve among all the rest whose moral impurity. Pasternak has creat religion they have founded.” ed characters that exhibit high moral HE “big canvas” is diminished tendencies even when they stray be through the untruth of such yond the boupdaries of social accept statements as the proposal that the ance. They are evidently being por Christian Gospel is the source of free trayed as figures in a religious can personality and first proponent of

JEWISH LIFE

love of one’s neighbor as the supreme form of vital energy. Must we be lieve that the author has never read Vayikra 19:18, V’ohavta le-reyacha komocha—“Thou shalt love thy neigh bor as thyself,” as well as countless other manifestations of love that abound in the Torah. The apostate, Pasternak, has either chosen to be in accurate, or—if we wish to present an apologia for him—he has lived too long under Communism to differenti ate between truth and falsehood. Or, has the creeping serpent of self-hat ing Antisemitism injected its venom in his veins? We are told that the Tanach is “old” and the Christian New Testa ment is “new”. To illustrate this con trast, Pasternak tells us that the crossing of the Red Sea—-the towering strength of a whole people ascending into freedom from slavery—is “old” while the Christian concept of the birth is “new”. In his latter years, Zhivago returns to Moscow dispossessed and uprooted, ‘Tike a peasant Seeker after Truth, and his companion, like a patient, blindly devoted, and obedient dis ciple.” After his death, the illusory figure, Egraf, his half-brother, be seeches Lara to remain in Moscow two or three days so that they can arrange his manuscripts in orderly fashion for publication. Shades of the resurrection? Upon the panorama of the Russian Revolution, Pasternak has superim posed a brief for Christianity. The passages and symbolism of the Rus sian Qrthodjox liturgy that are thrust onto fhe | l | | result in the emergence of a work with a dual purpose, one constantly overpowering the other. Even if this overlay of pattern and

February, 1^59

design were removed, there is ample room for conjecture as to the stature of the work that lies beneath it. Judged in the clearer, cooler atmos phere of truth, no book which is bla tantly Antisemitic and pleads for a people’s conversion and resulting gen ocide, can be labeled “great”. T IS this reviewer’s opinion that after the furore has diminished, “Dr. Zhivago” will be subjected to a literary réévaluation by the world at large. As for the Jewish world, and the JeWj this book is one more ex ample of hate and falsehood, the ve racity of which is never proved merely through publication. Because he elevates the Christian Gospel as the source of truth “it must follow, as the night the day,” he must attack the Jew, who represents the greatest refutation of his text. If the truth and spiritual freedom of the Torah is old, then it needs no defense. It is from this source that the headwaters of our strength con stantly revitalize our ancient, indestructable faith. It is incumbent upon every Jew to see the truth as it was revealed to him, so that he can be hold man’s unlimited horizons, know ing that justice and righteousness of Torah Mi-Sinai is eternal. As for Pasternak, he sits silent in the desolate loneliness of his holy mother Russia. For us, it is necessary to recite with renewed vigor, the Y’hi Rotzon: “May it be Thy will, O Lord, my G-d and G-d of my fathers, to deliver me this day and every day from arrogant men and from arro gance . . . whether he be a son of the covenant or be not a son of the covenant.” (B’rochpth 16 :b, Rabbi Yehudah Hanassi.)

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JEWISH LIFE

An Introduction to Judaism By ABRAHAM N.ZUROFF

STEP BY STEP IN THE JEWISH RELIGION by Isidore Epstein. The Soncino Press, London, 143 pp. HILE many books have been written for young people on various aspects of Judaism, this small book, by the erstwhile Principal of Jews’ College of London, is one of few attempts to present the Jewish way of life in a methodical, simple, and forth right manner. Positing the attainment of Kedushah as the ultimate goal in life, he indicates the three giant “steps” nec essary. These three steps or principles are “Mishpath”, “Zedakah”, and “Chesed”. The author has very ably dem onstrated how all the precepts of the Torah fit into one of these three categories. Recognizing the need to prove the superiority of Jewish teachings to the Jewish youth so that he may be pre pared to fend off criticisms, Dr. Ep stein very aptly points out how the answer of Hillel to the heathen “What is hateful to you, do not unto your fel low”, though negative in expression, is more meaningful than the “Golden Rule of Love”. Continuing in this vein, he constantly attempts to dispel false notions attributed to Judaism by its enemies. For example, he explodes the charge that the Bible bids us to hate our enemies by quoting the passage in

RABBI ABRAHAM N. ZUROFF is the adm ini strator of the Brooklyn Division of Yeshiva U n i versity H igh School.

February, 1959

Job 31, 28-29 “I should have denied G-d that is above, if I rejoiced at the destruction of him that hated me, or exulted when evil overtook him”. As an Englishman addressing him self to English youth, the author makes reference to “the slave-driving employers that existed in England as late as the 19th century” in contrast to the high ideals of the Torah. Of course, this applies with equal vigor to all parts of the world where such conditions prevailed. Throughout the book there is em phasis on the universal character of Judaism, showing that in the treat ment of one’s fellowman there was no distinction made between Jew and non-Jew. “And so the Torah was given to our people. But in reality the Jew ish religion belongs in a sense to the whole world and concerns all man kind.” 66CJTEP BY STEP” is written in a pedagogically sound manner, for the author very effectively uses simple language and excellent illustrations culled from all branches of Jewish lit erature. The material is presented in small paragraphs, each with a de scriptive heading, which greatly faci litates reading. By comparing society to a machine, which requires care and devotion if it is to function properly, he concretizes abstract ideas for the young reader and makes them more palatable. Although the book as a whole is commendable it does have some de57

fects. It seems to me that in one sec tion the author goes “from the sub lime to the ridiculous”. After a very serious discussion of topics such as “G-d as Creator, King, and Father”, Revelation, Messianism, Kingdom of G-d, and Immortality, he compares the Sabbath and Holidays to “rallies”, Holy Rallies to be sure, but neverthe less rallies. A young person associates a rally with an assembly before a major athletic contest, rather than with a religious precept. The author is thus guilty of over-simplification. In discussing the Fasts in the Jew ish Calendar Dr. Epstein unjustifiably places the Fast of the 9th of Av in the category of what he calls “Minor Fasts”, together with others. It is noteworthy that he omits mention of

the Fast of Esther. Although he con siders the rise of the State of Israel as “the beginning of the Messianic E ra” he devotes a sum total of twelve lines to this development. Tu B’Shevat and Lag B’Omer are omitted entirely. Although the table of contents at the beginning of the book is comprehen sive and there are a few pages at the end giving the Hebrew text of the passages quoted, the absence of an index is keenly felt. Dr. Epstein has rendered a service to the young reading public with this book, but it is to be hoped however, that the neophyte, having been intro duced in a very general way to the ideas of Torah, will not cease his in quiry but continue his search and study of Judaism.

He w ho a p p lie s him self to the stu d y of Torah should not cavil a n d q u ib b le a t sy llab les, b u t ought first to look at the spirit a n d m e a n in g of the n o uns a n d v erb s used, an d a t the o ccasions on w hich a n d the m a n n e rs in w hich e ach ex pression is u sed ; for it often h a p p e n s th a t the sam e ex pressions a re a p p lie d to different things a t dif ferent tim es; an d , on the contrary, opposite exp ressio n s are a t different tim es a p p lie d to the sam e thing w ith perfect consistency. Philo Ju d aeu s

JEWISH LIFE

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JEWISH LIFE

Letters te the Editer

"TORAHTOWN" COMPARISONS

Bronx, New York M r.. Sigelschiffer’s two articles which presume to be a crusade for a novel way of Jewish living deserve serious attention. That Jewish com munal living is the sina qua non of “Torah living” can be proved histor ically. But that Squaretown or Mr. Sigelschiffer’s description of it is the “Torahtown” is dubious. First of all, Jews have always lived in “Torahtowns” during the last two millenia of the Dispersion. But the Torah town was not a withdrawal from con temporary society. The Hellenised Jews of Alexandria had their quarter but it merely intensified their will to adopt those aspects of Hellenism which were to a great degree intellec tually and aesthetically edifying. True, there were apostates, but there were also many like Philo who were able to form an amalgam of the best of Jewish and Hellenistic civilization. During the zenith of Spanish Jewry’s golden age there was a “Juderia” or Jewish quarter which was self-im posed. But as is well known the Jews of the “Juderia” were part and par cel of the best of Spanish life. The Jews living under the Moslems also had their quarters but they were foremost in contributing to the high degree of Arabic civilization. Jewish philosophy and medicine were ex pressed in the Arabic tongue and February, 1959

later expressed in Latin. This “ghetto” was geographical, and gave the Jews a certain fortitude to go into the world with dignity and to imbibe carefully the best the dominent society had to offer. Then, there is the ghetto of the sixteenth century onward. Jews are withdrawn from contemporary affairs. The great intellectual giants are no longer Jews. Soon the Jews of this type of ghetto are so accustomed to this way of life that it becomes part of the religious patterns. All the pe culiarities of this ghetto from the language to the dress become part of the religious patterns never to be changed. When we talk of a “Torahtown” we obviously mean the former of the two “ghettoes”. We thus ask our selves when we look at Squaretown, “which type is it?” Will Squaretown provide its residents with a place in the sun so that they may enter the world with dignity; or is Squaretown a withdrawal from contemporary af fairs? Is it meeting the challenge to Judaism or does it feel that Judaism cannot stand up against the chal lenge of modern civilization? Alexandria had its Philo, Fostat had its Maimonides but will Squaretown produce a Torah Jew in this sense? If the purpose of Squaretown is merely to revive the patterns of Jewish living current among the Jew ish quarters from the sixteenth cen61

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JEWISH LIFE

tury onward, we look with suspicion upon its designs. Perhaps their idea of Judaism will survive, but will it be creative or morally edifying? Squaretown will delay the imminent problem, but sooner or later that problem will have to be met. Charles Freundlich

COMMENT FROM THE CAMPUS

Brooklyn, N. Y. In attending New York University during the day, the problems of the orthodox student which Rabbi Oppenheim succinctly expresses in his ar ticle, “Orthodoxy on the Campus,” ( J e w i s h L i f e , Teveth 5719) are very real to me. I now realize that davening minchah b’minyan and “benching” b’mezumon, which were so m atter of fact in Yeshiva days, are amongst the many daily activities that help bind and gird the Jew closer to his re ligion. Difficult as it is, I must re strain the uttering of those “heymishe” words which, in their own way, are so full of color and ex pression, fully aware that their vibra tions would fall on deaf ears. Can you picture the expression on the faces of some of my fellow students when the words “Poshut,” “Kal V’chomer” or others occasionally sneak out in our conversations? It would be grand, upon starting the new week in school, to be able to relate how long my Shabbos nap wasn’t, or how

February, 1959

the Sholosh Seudoth was brightened by the serving of some cake left over, unexpectedly, from Kiddush. Thus, permit me to make this cor dial suggestion to the orthodox stu dent who attends the N.Y.U. Wash ington Square campus during the day. If you share the feelings which were briefly expressed above or more ably expressed in Rabbi Oppenheim’s article, why not drop me a line at 424 Albany Ave., Brooklyn, N. Y. Though our venture may prove to be small and insignificant to the “outer” society, I am confident that the interested individuals will experi ence positive and invaluable satisfac tion, thereby bringing the alliance of Torah V’Avodah closer together. Jerome C. Berger

BEAUTY WITH BREVITY

Hewlett, N. Y. Your very beautiful and inspiring December issue served as my intro duction to J e w i s h L i f e . While impressed and thrilled by its spiritual and intellectual tone in gen eral, I was truly enchanted by “Hashkofah: Creation and Nature,” by your Dr. Samson Weiss. Like his article, J e w i s h L i f e , com bining beauty with brevity, crowds infinite truths into a minimum of space. Ellie Guinsburg

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JEWISH LIFE

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Mmmmmmmmeichel! Each and every bean a melting morsel of nutritious eating pleasure! A treat in more than one way, these Hei$£ Vegetarian Beans are “pareve” as well as Kosher, so they go with any meal. Just heat.. .serve.. .and be ready with r---- 7 second helpings. Every label carries the © seal of ap- \ /Z 'T l proval of the Union of Orthodox Jewish Congrega- \ z J U tions of America*