Jewish Life June 1953 by Jewish Action

I. HALEVY- LEVIN: ISRAEL AND THE SOVIETS

MEYER WAXMAN: YEHUDAH THE PRINCE

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May - June, 1953

Sivan, 5713

Vol. XX, No. 5 Jr S aul B ernstein , Editor M. Morton R ubenstein D r. E ric Offenbacher R euben Gfcoss R abbi S. J. S harfm an

Editorial Associates

S eymour R osenberg

Editorial Assistant Cover by P aul H ausdorff

Inside Illustrations by N orman N odel

• EDITORIALS MEET THE SOVIET MENACE

.....

REFORM DEAD END

.. 1.

EMPLOY SABBATH OBSERVERS ..... ....

• ARTICLES YEHUDAH THE PRINCE ..& Meyer Wcrxman ISRAEL AND THE SOVIETS ...... ............... I. Halevy - Levin GREAT VICTORY D. Bernard Hoenig

. 29

AD MEYAH SHONAH Moses Legis Isaacs

• SHORT STORIES U

■ THE ENCHANTED MOUNTAIN Ira Albeck Editorial and Publication Officet 305 Broadway New York 7, N . Y. BEekman 8-2220

Published by O n io n

Orthodox J e w is h C ongregations of A merica

THE STRAY PAGE ...!.... ........................... 40 Mosheh Prager

• POEM , BAR MITZVAH ..............................................33 Pauline Kleinmaier • ON THE JEWISH RECORD

J®

Max J .

E tra

President Rabbi H. S. Goldstein, Wil liam B. Her lands, Samuel Nirenstein, William Weiss, Honorary Presidents; Benjar min Koenigsbergr. Benjamin Mandelker, M. Morton Ru benstein, Vice - P residents; Joseph Schlanff, S ecretary; N. Kenneth Gross, Treasurer; Saul Bernstein, Adm inistrator

• FEATURES AMONG OUR CONTRIBUTORS ................... 2 LETTERS TO THE EDITOR ..... ................... Excerpts selected and translated by Solomon J. Spiro

• SERVICES © KASHRUTH DIRECTORY ........¿ M M

f OVER TH EM E : “Be thy reward complete from the Lord,

the G-d of Israel.” (Ruth 2:12)

Among Our Contributors DR. MEYER WAXMAN, eminent author, scholar and educator, has made important contributions in the field of Jewish scholarship, including "A History of Jewish Literature." He is Professor of Bible, Jewish History and Philosophy at the Hebrew Theological College- in Chicago. His current article in JEWISH LIFE is one of a series on great Jewish personalities. *

DR. MOSES L. ISAACS, born and educated in Cincinnati, Ohio, is Dean and Professor of Chemistry at Yeshiva University. He was formerly Assistant Pro fessor at Columbia University. The Isaacs: family has been actively identified with Orthodoxy through four generations in the United States and has produced numerous figures distinguished in the academic arid scientific fields. Dr. Isaacs is one of eight brothers and sisters who all were elected to Phi Beta Kappa. *

I. HALEVI - LEVIN'S analyses of the Israeli scene are regularly featured in JEWISH LIFE. He is the editor of “Israel Argosy," a literary miscellany, and of “Modern Israel Library." He is a frequent contributor to Israeli, British and South African publications.

MOSHEH PRAGER was born in Warsaw and educated at the Yeshivah Mesifta in that city. Active in the field of Hebrew and Yiddish journalism for a quarter of a century, he is a correspondent of the Israeli newspaper “Davar." Mosheh Prager has published many books in Hebrew, including “Churbon Yisroel B'Airopah" (Destruction of Israel in Europe). An anthology of folk songs of the ghettos and extermination camps which he compiled is to be published shortly. *

IRA ALBECK, whose first published story appears in this issue, was born in Brooklyn. He is a graduate of Rabbi Jacob Joseph High School and of Yeshiva University. *

D. BERNARD HOENIG is secretary of the Metropolitan Jewish High School League. A student at Yeshiva University, he is co-author of a Talmudic thesis in “Olam Hatorah," a rabbinic magazine.

Jewish LIFE

E D I T O R I A L S MEET THE SOVIET MENACE 'p H E SOVIET authorities have publicly admitted the falsity of the charge that “international Jewish bourgeois-nationalist organizations” employing “terrorist Jewish doctors” conspired to murder Soviet leaders. The accusers are now themselves denounced as conspirators. What under lying purposes led first to the issuance of this canard and then to its repudiation? We do not have, and perhaps will never have, the complete answer. Nor need we await a definitive explanation of the anti-Jewish program of which the above was but one facet. It is all important, how ever, to realize that the Soviet attack on Jewry is being pressed relent lessly on many fronts. Behind the obscurity and deviousness of Soviet tactics, the fact of this anti-Jewish program remains outstanding. It would be criminal folly for Jews to permit themselves to be beguiled by Soviet sleight-of-hand maneuvres into dropping their guard against the menace. TEW -HATRED has become an established element of Soviet policy and of its world-wide Communist apparatus. It is now being used, and will continue to be used, by those in control of the Soviet- Communist machine, in such manner and degree as they deem A most advantageous to their purposes a t any given Loaded time. It can be anticipated that there will be constant W eapon rapid-fire changes of tactics — increase of pressure alternating with decrease of pressure, complete re versals, as in the case of the Moscow doctors, one day, followed by couner reversals the next day. In short, the Soviet anti-Jewish policy is a weapon loaded and aimed at the heart of the Jewish people. Obviously, those who wield the weapon assume that our people, in constant appre hension of its final release, will remain in a chronic state of fear and panicky indecision. Are we to fall inevitably into this trap ? Apprehension for the fate of the 2,500,000 Jewish hostages in the Soviet lands, the critical Soviet pressure, through the Arab states, upon Medinath Israel, induces a tendency to temporize. Blind hope is placed in relief through a lessening of international tension. And, befuddled by Soviet tactics, there arises a tendency to turn away from the realities of the situation, to cling to a wishful belief that the horrors of Nazism cannot recur because it is unthinkable that they should. We Jews must not, dare not and shall not fall into this trap. May - June, 195B

^ \N C E AGAIN,, the burden of responsibility for action lies upon Ameri can Jews. !,I t is imperative that a positive program be set up, shaped to the realities of the situation and backed by the full weight of American Jewish resources. The program must center upon Rescue rescuing the Jews who lie within the Soviet claws. S o viet Until they are free, no Jew anywhere is free. H ostages There may be reason to hope that the Soviet leaders may decide to' refrain, at this time, from plunging the world into global war. Their decision in this regard will not resolve the fact that Soviet Communism is waging war upon the Jew ish people. No less than the people of invaded Korea, Jewry must stand in its own defense.

DEAD END FOR REFORM K RECENT national convention of Reform congregations presented a ■ strange and pathetic spectacle. It proved impossible for the dele gates to agree as to what, if any, religious beliefs and practices their constituents commonly adhere to, or even to agree upon steps leading to the formulation of a common creed. But there was overwhelming senti ment expressed as to what the membership do not adhere to » namely, the body of dogma which has characterized Reform since its foundation. This convention demonstrated with eloquent finality that the ori ginal Reform movement is as dead as the ideas of its founders. That fact has long been apparent to leaders of the movement, as well as to out side observers. It has been obscured by another, and seemingly contra dictory, fact — the bustling prosperity of the material apparatus of the movement. The explanation is simple and painful. ■DEFORM, as an institutional entity, has been injected with artificial vitality by the financial means provided by rich backers. Most of the wealthier members of the community gravitate almost instinctively towards religious assimilation and to the Reform A rtificial program which gives status and sanction to such Respiration leanings. Its rank-and-file membership has been re plenished from middle class elements of recent tra ditional origin. Attracted too towards a cult offering the minimum dif ferentiation from gentile society, some of this category find that they neither still their pangs of conscience nor gain spiritual nurture within Reform precincts. Hence the pressure upon the movement to change it into something other than what it is — but what to change it into, none can agree, for the urge is to reconcile the irreconcilable. 4

May - June, 1953

There can be little expectation of any fruitful seed germinating from this complex of negatives. Just as the original body of the Reform move ment came to a lingering death from the inherent lack of positive be lief, so too must its present day successor. The m otif remains of grant ing only qualified acceptance to religious tenets, of subordinating them to external values. Living religion cannot be grounded upon the su premacy of convenience, upon the elimination of personal sacrifice, upon the refusal to attach the force of binding obligation to given tenets. In short, the Reform cult of today, despite its imposing exterior, constitutes the same barren waste as did its late predecessor. It is an im position upon the Jewish people for which Jewry gains no compensa tions. JN A SENSE, thé Reform scene of today stands as a reproach to Torah Jewry. There have been attracted into the Reform ran^ks numbers of Jews who, but for the lack of a properly equipped educational and or ganizational technique^ would have found their true Challenge place in the Synagogue proper. They stand as a warnand ing and challenge to orthodox Jews to organize and Warning equip themselves institutionally to cope with the in tellectual, social and demographic trends which move American Jewish life.

EMPLOY SABBATH OBSERVERS The Employment Bureau of the National Council of Young Israel performs an invaluable service in securing Shomer Shabboth positions for observant Jews. This is one communal undertaking which, undertaking a practical approach to a crucial religious need, offers its patrons direct and tangible benefits. The Shomer Shabboth worker who places religious principle ¿above material advantage, is marked out as a person of character. As such, he is apt to be exceptional in both ability and reliability. The Shomer Shabboth is a preferred asset as an employee. Industrial and commercial firms and professional sources are welladvised, as well as public-spirited, in referring their personnel needs to the Employment Bureau of the National Council of Young Israel. Files of all types of skilled and unskilled personnel are constantly main tained and the right person for the right job is promptly found. Em ployers are urged to write or call the Bureau at 3 W. T6th St., New York — WAtkins 9-1525. May - June^ 1953

By MEYER WAXMAN T N THE year 135 C.E., sixty-five years after the destruction of the Temple, a great Jewish rebellion was once more drowned in blood — that of BarKochba against the might of Rome. Judea was again devastated. The con queror this time laid his heavy hand not only on the land, but also on the life source of the nation, the soul of Israel — its religion. The Roman conquerors now planned to destroy this rebellious people for all time by killing its spirit. The practice of Judaism and the study of Torah were interdicted on pain of death. But chosen spirits such as the great Akivah rebelled against the decree and openly defied it. Akivah paid the price ^ and died a martyr's death. His death stirred the spirit of defiance in the hearts of the people, and they clung to their precious heritage. Israel, tried in hardship and tribulation, bent its head and waited for the hard times to pass. A change was not long in com ing. Hadrian died only two years after the rebellion was subdued, and with him died the planned SHMAD or de struction of Judaism. His successor Antonius Pius, realizing the futility of Rome's attempts to destroy the people of the Torah, revoked the decree.

The old life was resumed. The devoted disciples of Akivah, Rabbis Meir, Yose, Shimon ben Yochai and Yehudah, opened the doors of the academy, this time at Usha in Galilee. (Yavne had been destroyed in the war.) They turned over the presidency to the traditional head, the scion of the House of David, Shimon ben Gamliel; and they began spinning the thread of the Jewish spirit where Akivah and his colleagues had been forced to stop. ^■HERE WAS resumption, but not rejuvenation. The new activity lacked the vigor and the strength of the old, for the wounds of the war were not yet healed. As decades passed, the weakening of the spiritual center in the ancient homeland was increasingly noticed. The Jewish population had shrunk, and the hundreds of thousands lost in the war were not being replaced. Many Jews migrated to safer places, and the great scholars of the last genera tion slowly passed to their eternal rest. The remaining scholars and leaders sensed that the spiritual activity going on by word of mouth through un charted discussions between masters and pupils could no longer retain its pristine power to fortify a scattered nation and enable it to withstand perse cution and tribulation. It became clear to them that this activity must be organized and standardized, and that some great written work must be created, the influence of which would be felt in the new Jewish centers ris ing in many lands. Distinguished scholars, like Rabbi Meir, took important steps in this direction, but old age and the lack of fully recognized authority prevented the accomplishment of the task. This was left for one of the next generation who would possess all the necessary qualifications — that man was Rabbi Yehudah Ha-nosi, the Prince.

■YEHUDAH was the son of Rabbi Shimon ben Gamliel, the head of the reopened Academy. The year of his birth and the length of his life have not been determined with exactitude, as the available sources are not explicit. According to one legend* which tells that he was miraculously saved (by Che governor's wife, who substituted her son for him when he was brought for examination) after his circumcision in defiance of the law, he must hâve been born around 140 C.E., or a few years thereafter when the Shmad decrees were still in force. However, whatever the circumstances surrounding his birth, his life was a happy one. The Pirkey *Ovoth (“Sayings of the Fathers”) describes Rabbi Yehudah as having been endowed with exceptional physical strength, beauty, distinction, wisdom and riches. Many statements in Talmudic liters ature comment on the great wealth which he possessed. When he succeeded his^ather to the presidency of the Academy, Rabbi Yehudah’s position was so diftinguished that he made a notable impression in both the Jewish and non-Jewish worlds. Both his own and the following * P rese rv e d by th e T o sa fo th in th e T r. A vodah Z orah, 10

May - June, 1953

generations speak of Yehudah Ha-nosi in almost legendary terms. Many statements in the Talmud and the Midrosh describe the extraordinary close friendship between him and a Roman Emperor, Antoninus or Antonius. These statements portray the latter as being subservient to Yehudah. It is told that the Kaisar (Caesar) would visit him, daily, through an under ground passage stretching from his residence to the house of Yehudah, in order to study Torah. It is further Written that the Emperor showered costly gifts upon him, including extensive grants of land and bags of gold. ITIHE NUMBER of such statements and the particulars they relate have baffled scholars who sought to test their validity in light of the political conditions of the time and of the characteristics of the Roman emperors. Many theories have been propounded by scholars. One identified the An toninus of the stories with the famous emperor, Marcus Aurelius, the philosopher, who was also called Antoninus and who visited Judea for a short time. Another thinks that the stories refer to Lucius Verus, co-ruler with Aurelius.* Difficulties abound, for neither of the Romans was a great friend of the Jews, nor did either remain in Judea for a long enough period of ti^ie to develop a close friendship with Rabbi Yehudah. It is possible that the name Caesar or Kaisar was applied by the Jews to a Roman pro-consul of that time, whose admiration for Yehudah Ha-nosi was lasting and whose friendship for him was close. One thing is certain lllll Rabbi Yehudah’s position in the Roman world was unique, and the admiration for his per sonality exceptional. Unique Stature of "Rabbi" ■jPHE PERSONALITY and achievements of Rabbi Yehudah Ha-nosi evoked boundless reverence for him. This is evidenced by the very title applied to him, Rabbi — without adding his name — which is unique in Jewish life and letters. Frequently he is even referred to as Rabbemi Hakodosh (our holy teacher). Many were th # 5qualities and traits of character which entitled him to such a designation. First his great learning: Yehudah sat at the feet of many teachers from early youth until middle age. He attended thei academies of the leading scholars of the generation. Beginning with his father and Yaakov ben Kurshai,** his early teachers, he studied under the leading disciples of Rabbis Akivah, Meir, Yehudah, Shimon ben Yochai and Yose, as well as in other schools. Like a bee wjiich gathers the sweet es sence of the flowers and forms it into honey, so did he gather the wisdom of the sages. He followed their methods of study and interpretations of the Law and accumulated them for his future great work, the Mishnah. * R ap o p o rt, “ E re k M ilin,” a rtic le A n to n iu s : F ra n k e l Z., “ D archey H a -m ish n ah .” ** T alm u d Y erushalm i, T r. Sab b ath , Ch. 10, sec, 5.

May - June, 1953

So absorbed was he in study that he even shortened his prayers in order not to cease from study g|- to such a degree that his students won dered at his attitude toward prayer. Like the great Akivah, he did not allow the gravest events of his life, no matter how painful, to interfere with his studies. It is told that when his daughter died, he did not in terrupt his public lectures but taught his students the whole day.* Character and Outlook J J I S CHARACTER and deep piety was another reason for the bestowal upon Yehudah of the designation Rabbi. Notwithstanding his great riches, prominent position, power and authority, he was a model of humble ness. He modestly admitted that the good deeds of Rabbi Chiya were greater and more valuable than his own. Such expressions of humility must have been numerous, for they greatly impressed his generation. It is said in the Talmud that with the death of Rabbi, humility (anovah) and fear of sin ceased to exist in the world. Insistence on purity of life and conduct land constant care to flee from sin were outstanding traits of Rabbi Yehudah’s character. Rabbi said that if men compare the material loss incurred by fulfilling a precept with the promised reward, and vice versa, the moral loss incurred by a transgression with the material gain gotten by it, they will take care to observe even a light precept. For while the material loss can be deter mined, the moral and spiritual reward cannot be measured. He realized this maxii# in his own life, for though he was blessed with great riches, he lived an ascetic life lest opulence lead him to sin. Before his death, Yehudah Ha-nosi proclaimed that his enjoyment of worldly pleasures was rèduced to a minimum. He used his wealth for charity, and in time of drought and famine opened his granaries to all. He alsohonored rich people if they knew how to use their wealth wisely. With €\\ his piety and asceticism, he held a practical view of life. His general rule of conduct was that it must please his fellow men as well as G-d. He held that duty to fellow men and to* society must occupy an important placé in conduct, and that the pious man must not disregard worldly needs. * Though he himself made study his principal occupation, Rabbi Yehudah insisted that it is the duty of the father to ,teach his children a trade. He preferred, though, that the trade should be of. a light and pleasant nature so that the workers should not be overwhelmed by the heaviness of the task nor soiled by th^m aterials used. He also advised that children be taught civjc duties ana the ways of government so that tfiey should be able to participate in civic affairs and political life. The complete views * Moed K oton, 21, acco rd in g to a re a d in g p re serv ed in a n old Ms.

May - June, 1953

‘of these matters, of which the above are but fragmentary examples, were integrated by Rabbi Yehudah into his great compilation, the Mishnah. Compilation of the Mishnah TTEHUDAH HA-NO SI in undertaking the redaction of the Mishnah (which is the very basis of Jewish law, both religious and social) set before ~himself a threefold purpose: first — to summarize the extensive body of Torah she-b’al-peh, the Oral Law, which had accumulated from generation to generation, organize it and bring in unity of method and arrangement; second :—• to supply the students with a text-which would serve as a basis for their studies; third — to offer, if not a complete code of law, at least a guide for teachers which would enable them to render de cisions in practical cases. The Mishnah is both inclusive and exclusive. It is inclusive because Rabbi together with , a group of scholars included statements on all sub jects of law, even oh those which since the destruction of the Temple had lost practical validity. It is exclusive, for Yehudah and his colleagues sifted through the entire mass of Oral Torah and selected only ine important laws, leaving out thousands of others. Finally, an attempt was made to decide between different opinions on all matters, practical and otherwise, by quoting the accepted view anonymously (Setam). But in order not to minimize study or restrain research, the opinions which differ from Setagn are included with the names of those who pronounced them. The systema tization consisted in arranging the mass of laws and discussion into groups centering around various phases of one general subject. These groups are called $edarim (Orders), of which there are six, and each Order contains a number of tractates (Maseketh — literally a web, like the original mean ing of the English word, text). The tractates are divided into chapters or Perakim (Perek, i.e. a link) and the Perakim into sections called Mishnah or Halochah. T'HE SIX ORDERS are logically arranged. Zeroing dealing with laws and precepts relating to agriculture, the^ occupation of most Eretz Israel Jews at the time, in all its ^phases conges first, for the most important thing in human life is work. Mped, containing laws appertaining to days of rest, such as Sabbath and holidays, comes second, for rest is next in importance to work. No shim, dealing with laws relating to family life, succeeds Moed, for family life forms the third step in the cycle of human life. Nezikin, discussing all laws affecting the relationships of man with his fellow-man and to society, is next, in order of arrangement, for society follows the family in the scale of human interest. The two Orders, Kedoshim and Tohoroth, which deal respectively with laws relating to Temple worship and to purity and impurity, were placed last as, on the whole, they have no practical application since the destruction of the Temple. 10

May - June, 1953

Rabbi Yehudah had other aims in editing the Mishnah. These were to coordinate Jewish religious and ethical principles and to preserve records of special customs which embodied views on the sanctity of certain insti tutions. The ethical teachings were collected in the well-known treatise Pirkey Ovoth; but the views on religious principles and general concepts of life, man and society were incorporated by the editor in various trac tates either anonymously, which may indicate Yehudah’s own concepts, or under the names of individual scholars. However, the very selection of these statements for incorporation shows Yehudah’s approval and may also be considered an expression of his own outlook. The Mishnah's Concepts THE views and principles which pertain to the conception of G-d and His worship, the first stressed is the unity of G-d. It is empha sized by the position of the Shema , which inculcates this principle, as the opening discussion of the entire Mishnah. It is referred to time and again. Divine Providence is likewise repeatedly stressed. And it is asserted that all things, good and bad, come from G-d, and man must calmly sub mit to His will and wait for His mercy. “Man must bless G-d even when evil befalls him, for it is said: (Deut. VI, 6) For thou shalt love thy G-d v)ith all thy heart and; all thy soul.

' “With all thy heart means with both moods of thy soul, good and bad j p i even under stress of suffering thou must love thy G-d; with all thy soul — even when He causeth loss of thy very life, thou must still love Him.” (Berochoth IX, 5) Love of G-d to the degree indicated can be attained only by a few, but observance of Mitzvoth in order to obtain the promised reward, and avoidance of transgression in order to escape punishment are within the reach of every man. Hence, the Mishnah speaks frequently of Reward and punishment, both in this world and in the hereafter, as well as in the World to Come after Resurrection. (Peah I, 1. Moed Koton) But mere observance without knowledge of principle and purpose, lessens the value of the action; hence the stress laid upon study of the Torah, raising such occupation: to a high degree, even asserting that the reward for Torah study is the greatest. In the same statement, after the enumeration of important Mitzvoth such as honoring parents, charity, hospitality and several others, it is added: “But the study of Torah is equal in yalue to all. of them.” (Peah I, 1) “jpO INCULCATE in the hearts of Jews belief in G-d, love of Torah, and the conviction that obedience to the commands of the Torah bring re ward, while transgression brings punishment — these views were given the May - June, 1953

status of dogmas. It is said that one who denies Revelation (literally Torah min Hasfiomayim), or Resurrection — which is the highest kind of reward, will be excluded from sharing in the World to Come. The same applies to the heretic, one who does not have the proper belief in G-d. (San. X, 1) The Mishnah stresses, as mentioned, the observance of the laws and precepts. It requires, however, that they be performed with warmth of feeling and understanding purpose (Kavonah), not in a mechanical or perfunctory manner. It is said: “Both the one whose offering to the Temple is much and the one whose offering is little will be considered equally pious, provided each one's act is performed with full consciousness that it is done for the sake of G-d.” (Menochoth XIII, 2) Social Ideals attention is given by the Mishnah to the inculcation of social MUCH ideals. First it stresses the equality of man and the value of human life. AftOr asking why the creation of man was limited to a single in dividual, the Mishnah answers that it was done in order that men should not boast of the superior characters of their various ancestors and intro duce concepts of superiority and inferiority into society. Further, the singleness of Creation implies the importance of man and teaches that the destruction of one human soul is tantamount to the destruction of the whole world. (San. Ch. IV, 5) Man is not alone in the world; he is to have a helpmate; and what is the quality which makes the woman a proper helpmate? An indirect answer to this is included in the Mishnah, which records ancient customs as illustrations of the ethical character of social institutions. It - tells of the custom of the daughters of Jerusalem who would dance in the vine yards on the fifteenth day of the month of Ov and on Yom Kippur and, while dancing, make pithy remarks to the young men standing about. The pretty girl praised beauty; the homelier one of noble descent pointed to the value of the family; the humbly-born sang of good character and quoted from proverbs: Charm is deceitful, vain is beauty; the G-d fearing woman — she alone shall be /praised. This quality seems to be empha sized by the Mishnah. The idea of peace, stressed by the prophets, is also emphasized by the editor of the Mishnah in many statements which he incorporated in it. Of Messianic days, it is said regarding Elijah, who is destined to play a great role in preparation for that great event, that his main function will be to bring peace to the world (Eduyoth, end). And the closing statement of the Mishnah reads: “G-d did not find a better blessing for Israel than peace, for it is written, G-d will give strength to His people, and the Lord will bless His people with peace ” (Psalms 29:11) 12

Jewish LIFE

QUCH teachings, (whether pronounced by Rabbi himself in the form of anonymous statement or culled from the sayings of the scholars who pre ceded him, and included in the Mishnah as guide points in the practice of Judaism) formed the basis of Jewish life and conduct during a period of close to two millenia. Armed with faith in the G-d of the Universe, striving to obey His commandments and to love Him to the extent of readiness for martyrdom, trusting in the promise of a glorious future for the nation and for all mankind along with .it, Israel went its historic way and succeeded in surviving despite all tribulations and suffering. "The Angels Won" ■■TAKING into consideration the remarkable personality of Rabbi Yehudah Ha-nosi and his prolific activity which was consummated in the re daction of the Mishnah, the great impression left by his passing is easily understandable. The record of it in the Talmud bears evidence to the ex ceptional esteem and love with which his contemporaries, both scholars and the general populace, regarded him. We are told that when the end came, nobody dared to announce the sad news until Bar Kappora, a colleague and disciple of Judah, conveyed it in euphemistic language by saying, “The angels and the mighty ones of the earth (i.e. pious and saintly people) fought for the possession of the Holy Ark and the angels won.” Mourning then ensued for a period of thirty days and nights, and after that con tinued during the daytime until the end of the year. Thus did the people honor their prince and teacher.

'Its ways are ways of pleasantness and all its paths are p eace/ (Proverbs 317) The Lord wished to give the Torah to Israel at the time of their exodus from Egypt but they quarrelled amongst themselves. Many continually said: 'Let us appoint a leader and return to Egypt/ (Bemidbor 14:4) It is written: 'And they travelled from Succoth and rested at Aison'. (Exodus 13:20) They quarrelled in travel and they quarrelled as they rested. However as they approached Sinai they became as one, for it is written: 'And Israel rested there opposite the mount/ (Exodus 19:2) And the word rested is in the singular. Said the Lord: The Torah is peace. To whom shall I give the Torah if not to the nation that loves peace? Yalkut Shimoni, Yithro 18.

May - June, 1953

By IRA ALBECK ^^N C E upon a time in the land of Lahadam there was a magic mountain; a mountain so high that its peak was covered with huge, billowy clouds. Not plain clouds, mind you — the kind you see every day —e but circular clouds, which formed three ringlets, one on top of the other, around the mountaintop. But this isn't why it was a magic mountain. It was a magic mountain because every Shabbos, when the villagers who lived in the vale sat down for the Sabbath meal, the mountain erupted, and out poured —- not molten lava — but hot, fragrant cholent, which oozed and bubbled in all its rich, brown goodness down the vast mountainside to the eagerly wait ing townsmen below. 14

And what cholent it was! The potatoes were the biggest you ever saw, the gorgelich were filleted — not a bone in them — and the beans — why, there were so many of them (except on Pesach when beans are forbidden) that they re sembled an avalanche of large pebbles cascading down within the sea of cholent. But you didn't have to eat the potatoes if you didn't want to; they were only for the inhabitants of the east side of the valley. If you preferred clear cholent, you lived on the west side, where the soup flowed down in a brown, translucent form, as clear as the Mediterranean, but, of course, much tastier. For this reason, the dwellers on the eastern side were known as the “Potato May - June, 1953

Eaters,” and the west-siders were called the “Cholenters,” because they ate plain cholent.> T IKE all cholent, this cholent was very sleep inducing. Right a ft er the Shabbos meal not a person was to be seen on the streets, as the valley lay enveloped in a haze of savory cholent, and the villagers enjoyed a deep Sabbath sleep, dreaming of the coming of Elijah and the redemption of the Messiah. This delicious fragrance tickled the noses of the villagers until Havdolah when, in the wink of an eye, the sweet odor of the cholent dis appeared. The leftover cholent, as every cholent lover knows, had by this time become as hard as cement, and was used — after the Sabbath, of course -— in the construction of houses and roads, so that noth ing went to waste. This phenomenon transpired every Shabbos since time imme morial — according to the towns men, every Shabbos since the days of Odom Horishon. Every Shab bos, that is, except one — and it is about this Shabbos and what came to pass after it that I should like to tell you. TT WAS Shabbos, Parshath Bo, the eighth day of Shevat, when it happened. Had you been in Lahadam that day, a Strange sight would have confronted you. Nowhere was the customary joy of the Sabbath to be found. Instead, sadness prevailed as a dejected crowd of townspeople surrounded the base of the mountain from all May - June, 1953

sides. Both “Potato Eaters” and “Cholenters” stood bewilderedly shaking their heads. Their wives looked on helplessly, vainly trying to comfort their weeping children, who had already heard the sad, unbelievable news: no cholent to day! And what was a Sabbath meal without cholent —especially such cholent, which came al-pi-neys miraculously. Shabboth Shirah arrived one week later. But there was no cause for singing in Lahadam; the cholent had again failed to ma terialize. The fam iliar eruption, eagerly anticipated by the villagers, was not heard. That Sunday a solution to the problem was proposed: an expedi tion would be essayed to the moun tain-top. Three volunteers were chosen: the wisest Lahadamite, Rav Zundel Av-Beth-Din; the strongest villager, named Reb Menasha, and an eleven-year-old yeshivah bochur who was familiar with the mountainside, Yaakov Chaim. It was early morning. The en tire village was turned out. to bid G-dspeed to Rav Zundel, Reb Menasha, and Yaakov Chaim, who stood ready to dare the foreboding cloud-bedecked heights, which no Lahadamite had ever seen, much less explored. A hush came over the multitude as Rav Zundel indicated that he wished to speak. “Pray for us,” he said. W ith that, Reb Menasha lifted a ram’s horn to his lips and blew 15

to an abrupt halt. Yaakov Chaim felt beads of perspiration forming on his forehead as he stared in credulously ahead. Perhaps the lantern was deceiving him — no it wasn’t the lamp, after a ll Not more than a hundred feet ahead of him, in the bowels of the earth where no human had ever been — there flickered a lig h t! On and off, A F T E R a twenty-day journey, on and off it went, as if signalling our three heroes reached the to him. summit. They carefully made their Yaakov Chaim turned to call way to the mouth of the volcano. to his companions, but fear con The crater was circular, about stricted his throat; he couldn’t twenty ellin (forty feet) in diam utter a sound. No m atter — they eter. Inside there was nothing but were too remote to hear him, any utter blackness. About the edges way. He cautiously trod down were still to be found hardened ward, his entire body trembling. vestiges of cholent, which formed Then suddenly it happened. It a sort of rim around the aperture. might have been a rock, a crevice Yaakov Chaim, who insisted on in the mountain, or perhaps his going first, fastened one end of foot merely slipped whatever it the rope around his waist, while was, he lost his footing on the the others proceeded to do similar slope and fell head over heels, ly with the opposite end, in the crashing the lantern in front of manner of mountain climbers. him. Rav Zundel and Reb Menasha, When both ends of the rope were who were attached to the other adjusted, Yaakov Chaim carefully end of the rope, were caught en lowered himself over the side, tirely by surprise, and were pulled gripping the rope with his right into the crater with a suddenness hand and holding the lantern firm which defied resistance. The three ly in the other. rolled helplessly down the incline He had not descended more than like so many inanimate boulders, ten feet when, to his surprise, his finally landing in an unceremonious dangling legs encountered solid heap, entangled and unconscious, ground. on the bottom of the slope. He half-ran down the precipitous incline, still grasping the rope. The TJCTHEN Yaakov Chaim shook the " stars out of his eyes, the first crater above him had shrunk to the dimensions of a small saucer thing he noticed was that he lay of daylight, with two silhouetted on an- undersized bed over which figures peering in. He descended his feet ’^ung. Next to him on several more yards, then jerked either side he recognized Rav Zun-

a resounding blast that all Lahadam heard. The three embraced their loved ones once more and, with Rav Zundel in the lead, Yaakov Chaim behind him, and Reb Menasha protecting the rear, began ascending the magic moun tain, the voices of the well-wishers still echoing in their ears.

Jewish LIFE

del and Reb Menasha, who hadn’t regained consciousness yet. He was in a large, cavernous room, illuminated by countless tiny can dles suspended on six diminutive chandeliers. Everything in the room seemed to be of unusually small proportions, like a fairy-land — everything, that is, except some odd machines resembling pumps, which stood motionless in the cen ter of the room. “Sholom Aleichem .” Yaakov Chaim gave a start when he heard this squeaky voice behind him — two squeaky voices to be exact — and perceived two wee hands extending to meet his. He wheeled his head to the side; he could scarcely believe what he saw. There stood two elfin gentlemen, no more than two feet tall at most, with long black beards that ex tended to their midriffs. They were arrayed in little, black gabardine kapotas which almost touched the floor. Perched on their heads, which were no bigger than small sized cantaloupes, were diminutive Shtreimlach, under which twinkled the most ingratiating blue eyes you ever saw. Their affectionate smiles wrinkled their kindly faces, as if telling Yaakov Chaim that they were his friends. Yaakov Chaim perceived this, and held out his hand.

here? What are you two doing here?” “You’re inside Cholent Moun tain,” answered Shmeril. “We carried you in,” replied Beril. “You and your two friends were lying unconscious on the bot tom of the hill.” “As for us,” Shmeril began to answer the third question, “we—” Just then a series of groans was audible from the adjoining cots, as Rav Zundel and Reb Menasha started to recover their senses. Yaakov Chaim noticed the gaping expressions of wonderment con torting the faces of the pair as their eyes fell on the two elves. “It’s all right,” said Yaakov Chaim with a reassuring glance, “these are our friends.” The boy introduced the dwarfs to his two companions. “We’re safe inside Cholent Moun tain,” continued Yaakov Chaim, “thanks to our friends who brought us into this room when they found us unconscious on the bottom of the slope.” j j

%%2X LEICHEM SHOLOM. My name is Yaajcov Chaim. Who may you be?” “Fm Shmeril,” said one. “And I’m Beril,” said the other. “Where am I? How did I get May - June, 1953

“But what are you two doing here?” inquired Rav Zundel and Reb Menasha together, turning to face the elves. “We were coming to that,” said Shmeril, “when you two woke up. “We're the elves of Cholent Mountain. See those pumps in the middle of the room? That's what we used — setting them before the Sabbath, of course -¡¡| to ex tract cholent from the earth to pour down to Lahadam every Shabbos. That was our job.” “But why don't you still send down cholent?” the three asked at once. They were now sitting on the sides of the beds, listening with rapt attention. “Oh, that — that's a long story. You tell them, Beril.” *%\X7ELL, it's this way,” began ” Beril, stroking his beard as if contemplating what to say next. “Lahadam is in Eretz Yisroel, isn't it? ” “Why yes.” (Author's note: La hadam is situated about-* ten miles north of Jerusalem, between Lohoyah and Lonivrah.) “And the cholent was drawn out of the ground, wasn't it? ” ^That's what you told us.” “And the cholent was eaten with meat, wasn't it? ” “But what's that got to do with it? ” “That has plenty to do with it. You see, Eretz Yisroel is milchig !n “W hat!” the trio exclaimed. “Yes, you heard me: Eretz Yis roel is milchig! Tell them how we found out, Shmeril.” 18

“Well it all began four weeks ago Friday night,” continued Shmeril. “Beril and I were reviewing the weekly portion of the Torah, which happened to be Parshath Bo in Shemoth, when all of a sudden I reached Chapter 13, Possuk 5 — and there it was in black and white.” “What does it say there?” in quired Yaakov Chaim. “It says: And it shall be when the Lord shall bring thee into thè land of the Canaanite, and the H ittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a land flowing with milk and honey jjjBa there you have it ! If Eretz Yisroel flows with milk and honey it must be milchig. If cholent is eaten with meat^ii- and there are even gorgelich inside — it must be fleishig — and you can't eat milchig with fleishig!” Rav Zundel, Reb Menasha and Yaakov Chaim sat nonplussed. “So that's why you stopped off the cholent!” “Yes,” said the elves together> “that's why we stopped off the cholent.” “And if any of you have a solu tion to the problem,” went on Beril, “we'd like to hear it.” The three looked at each other. They were thoroughly perplexed. TT WAS the next morning. Rav A Zundel, Reb Menasha and Yaa kov Chaim were already hitching their knapsacks onto their backs, preparing to leave. There was no Jewish LIFE

need to remain; they had failed in their mission, and that's all there was to it. They had just reached the door, when Yaakov Chaim suddenly clapped his hands together, emitted a whoop, and ecstatically lifted the two elves into the air. “All Lahadam will eat cholent this Shabbos — and every Shabbos! H urray!" Before anyone could interrupt him, he set the two on their feet, ran to the seforim closet, and re moved the Chumosh from the top shelf. “It says so right here," he con tinued, pointing to the Chumosh, “Eretz Yisroel is not milchig!" “But . . . but it says just the opposite," objected the elves. “We just saw the Chumosh." “But you didn't see R ashi! Take a look." Shmeril, Beril, Rav Zundel, and Reb Menasha formed an attentive circle around Yaakov Chaim as he opened the Pentateuch to the book of Shemoth. “Read what Rashi says on Chap ter 13, Possuk 5 — am I glad I learned this in the yeshivah last year!" T H E Y ALL read together: “A land flowing with milk and

honey: milk flowing from shegoats and honey flowing from dates and figs." “You see," laughed Yaakov Chaim, clapping his hands together, “You misunderstood the verse. The milk doesn't come from the earth; it comes from the goats!" “Indeed it does," the dwarfs said together, as Rav Zundel and Reb Menasha happily nodded their assent. “And we'll eat cholent again!" cried Yaakov Chaim. “H urray!" The entire quintet joined in the cheer. “This calls for a ,k,iddush," said Beril, zestfully bringing glasses and a bottle of schnapps to the other four, who were enthusiasti cally exchanging “mazel-tovs" and hand-shakes in as gay an atmos phere as you'll ever find. “—And a rekidah!" said Shmeril after they had all drunk a hearty “l'chaim," joining hands in a circle with Beril, Rav Zundel, Reb Me nasha and Yaakov Chaim. They merrily danced around to the tune of “Kol Rinah," and were it not for their subsequent ex haustion, would probably be danc ing until this very day, so great was their joy.

Said Rav Yosef: "A man should always learn from his Creator. The Lord disdained all the lofty mountains to rest His Holy Countenance on Sinai, and disdained all the most precious trees and rested His Holy Countenance on the thorn bush. For thus it is written: 'And the broken ones and the humble of spirit' to revive the spirit of the humble and to revive the hearts of the broken ones." Sota 5

May - June, 1953

Jsrael and By I. H A LEVY-LEV IN

J erusalem " move remain largely a m atter of

T H E SOVIET announcement of the exoneration and release of the fifteen Moscow doctors, most of them Jews, charged with medi cal murder, and the condemnation of top-ranking officials held respon sible, ostensibly implies the closing of the anti-Jewish drive in Russia and the “People's Democracies." That such a drive was indeed launched (despite Soviet and satel lite protests to the effect that anti semitism is not only illegal but inconceivable under a Communist regime) is now confirmed by an unimpeachable source. An official denouncement of those who “at tempted to sow national antagon ism and violated the principles of proletarian internationalism" has been issued in the Soviet Union. The reason# lehind this dramatic 20

conjecture. It is part of the peace offensive now being launched by Russia's new rulers, with gather ing momentum. Certain support is given in both Jewish and interna tional circles to the view that world-wide Jewish protests and the threat to stage a debate on Soviet anti-semitism in the U.N. may have acted as a deterrent. But it is difficult to conceive that such eventualities were not foreseen and reckoned with by the men of the Kremlin, or that the intensity of the Jewish reaction was such as to sha,ke their nerves. They cannot but have been aware of the doubts and misgivings among the Jews both in Israel and elsewhere, as to the utility and advisability of staging an international protest. One such demonstration was the May - June, 1958

proposed “Let My People Go” Con ference — called off at the eleventh hour in a not very dignified fa shion, on the pretext of Stalin’s death. In the broader context of inter national relations and the Cold War, no doubt, major importance attaches to the considerations mo tivating this unprecedented volte face. But whatever the reasons, the effects of the anti-Jewish drive

upon both Israeli-Russian relations and the attitude of Jews through out the world towards Communism have been too radical to be sub stantially altered. Such an act of elementary justice as the reprieve of the doctors, fa r from consti tuting a gesture of grace and mag nanimity, highlights the prostitu tion of fundamental human rights to the transient expediency of diplo macy and politics in Soviet Russia.

Israeli-Soviet Relations TW O major events in the brief but the first to accredit a diplo history of relations between matic representative. Prior to that, this country and the Soviet Union in addition to extending vital po are the unexpected support of the litical support in the political arena plan to establish a Jewish State in in the Yishuv’s struggle for na a partitioned Palestine announced tional sovereignty, the U.S.S.R. in 1947 by Gromyko, Russian rep permitted Czechoslovakia to sell resentative to the United Nations, substantial quantities of arma and the abrupt withdrawal of the ments to the Jewish representatives Russian Minister in Israel some and later to the state of Israel. months ago. These events have The transaction was a commercial monopolized public interest, dis one; payment was made in cash, torting the perspective from which in American dollars. But its effect Israeli-Russian relations can be in securing a victory over the Arab seen correctly. The fact is, how invaders was salutory. ever, that normal diplomatic rela tions between the two countries Q N August 9, 1948, Pavel Yerwere of the shortest possible dura Vi^ shov arrived in Tel Aviv from tion — less than half a year. It Russia, the first foreign representa is too easily forgotten that they tive to open diplomatic relations were soon jeopardized by a series with the new state. But hardly of deliberate attacks upon the state five months after the proclamation of Israel, its leaders and various of the State, the first of a séries Jewish institutions by the Soviet of attacks upon Israel and its press and later by leading Russian leaders, that was to trouble the relations between the two coun personalities. Soviet Russia was the second tries over a period of almost five country (after the United S tates)v years, appeared in the (since to recognize the state of Israel, purged) Moscow Einikeit, organ May - June, 1958

of the Anti-Fascist League. The Zionist Movement, which only a short while previously had been accorded generous Russian support, was branded as a “chauvinistic anti-Soviet movement, which can not be tolerated in the U.S.S.R.” It is interesting to trace the consistent course followed by Rus sian policy during this period. Russia continued to press for the internationalization of Jerusalem (which might have given her a foothold in the Middle E ast), but staunchly opposed attempts to ex cise the Negev from Israel (which might have become the site for an Anglo-American base). However, unmistakable signs of the steady deterioration in the re lations between the two countries were noted when Israel applied for and received its first American loan in 1949. A similar request for Russian credits was treated as an insincere gesture, not worthy even of an official refusal. In Feb ruary of that year “Red Star,” or gan of the Russian Army, stated that the Export-Import Bank's loan was intended to strengthen Ameri ca's ties with the “bourgeois Jew ish nationalists.'' In July 1949, first reports of an anti-Jewish drive in Russia were published in overseas newspapers, while a fierce press-war, in which even the Israeli Premier eventually participated, was set-off when L iteraturnia Gazeta, in a typical antiIsrael diatribe referred to Moshe Sharett as “a prattler and Acheson's lickspittle.'' 22

■yiTHATEVER the reasons for Russia's original support of the establishment of a Jewish State it was clear from 1950 onwards that the. Soviet leaders were con vinced that these were no longer valid. Israel's declared policy of non-identification with either of the two international blocs was dis missed as a fig-leaf, incapable of hiding her Western sympathies. The Three Power declaration is sued by the United States, Great Britain and France guaranteeing the status quo in the Middle East was criticized as a move against Soviet Russia, while in 1951 a note was despatched to Israel warn ing her against adhering to the proposed Middle East defense pact. The suspicion with which Soviet Russia insisted on regarding Israel achieved official expression when the Soviet authorities refused to accept Zalman Shazar, a veteran Zionist and native of Russia, as Israeli Minister to replace Mrs. Golda Myerson. Concurrent with the intensification of the campaign of vilification directed against Is rael, sympathy was ostentatiously expressed by the Soviets for the Arab countries. The Farouk-Nahas combination was lauded for lead ing Egypt's struggle against B rit ish imperialism, and the terror and unrest generated to cover up the immense defalcations perpetrated by the leaders of the rotten regime in that country were explained in terms of Marxist ideology. Israel, by contrast, was denounced as an American colony and military base. Towards the close of 1951, ShaJewish LIFE

rett met Vishinsky to discuss the prospects of immigration to Israel for Russian Jews. It is interesting to note that up to about this period emigration from the various Soviet

satellite states continued, and that in the 1951-52 season Soviet Russia emerged as a substantial buyer of Israeli citrus and a prospective customer for bananas.

Soviet Anti-Jewish Campaign SIMULTANEOUSLY with the than for diplomatic and trade pur anti-Israel campaign, an anti- poses — between herself and the Jewish campaign was let loose West. within Russia itself, for reasons What reasons of internal policy that are now abundantly clear. A there may also have been for the photograph recently published in purges -S the removal of respon a Hebrew weekly — after the rup sible leaders of Jewish extraction ture in Israeli-Soviet relations —■ from office, culminating in the shows milling crowds of Moscow Slansky trial, the indictment of Jews (the faces of most carefully leading Russian doctors and the disguised with moustaches and wholesale charges of sabotage and spectacles by the editor) welcoming espionage against Israel and world Mrs. Golda Myerson, Israel’s first Jewish organizations, can only be Minister to the Soviet Union. A surmised. week later the timing is signifi cant B 9 a vituperative attack upon T H E R E IS, of course, a fertile the Zionist Movement was pub source of disagreement between lished over the signature of Ilya the two countries latent in Russian Ehrenberg, Russo-Jewish ace jour policy, though it does not preclude nalist. the possibility of correct diplomatic The underlying purpose of the relations. The distrust and perse campaign was obvious. Soviet lead cution of Zionism and Hebrew, a ers, surprised by the vitality of feature of the official Soviet attitude the Jewish connection despite th ir towards the Jews since the Revo ty-five years of seclusion, wished lution, is not conducive to cordial the Jews of the Soviet Union to relations with a State established labor under no delusions. The by the Zionist Movement, and in Jewish State was not for them. which spoken Hebrew constitutes The Jews of the U.S.S.R. were the consummation of an ardent as henceforth suspect. They remained piration. Zionism, moreover, pre the only considerable element With supposes freedom to immigrate to sympathies reaching beyond the Israel for all Jews who desire to Soviet sphere of influence, at a do so, from any country whatever; time when Russia was determined though, as Ben Gurion has pointed to smash every contact — other out, even Herzl did not foresee a May - June, 1953

situation in which Jews would not be permitted to leave their coun tries of domicile. Israel is a Jewish State. By its very nature it seeks to foster and strengthen ties with Jews, wher ever they may be. Under the con ditions of Soviet Russia, however, any attempt to enter into relations with local Jewry is criminal. Finally, there is the climate of constraint in Soviet Russia — which in any other country would be considered adequate evidence of

a “cold" anti-semitism. The fact is that every expression of Jewish culture, let alone national senti ment, whether in Yiddish or He brew; schools, theatres, literature, the press, has been stifled and re pressed. It has been truly said that the only peculiarly Jewish institu tion permitted is the cemetery. None of the rights accorded other national minorities in the U.S.S.R., even under conditions of total Russification, are allowed the Jews.

Mapam: "Tragic Misunderstanding" “p i E IMMEDIATE victims of the mer Hatzair looked forward to the deterioration of Israeli-Soviet day when its brand of revolution relations have been the extreme ary Zionism would be recognized left-wingers in the Jewish State. as a movement for national libera And though the Communists may tion. seem to be less affected, in the Why the Cominform should at long run recent developments must any time be expected to endorse cut much of the ground beneath a conception that was Titoist when their feet, at least in the Jewish Tito was still Josef Broz the rail sector. Insofar as the United wayman, has never been explained. Workers Party (Mapam) is con The fact that leaders of this group cerned, such an outcome was fore should seek to reconcile the irrec seen by the Cominform strategists oncilable — revolutionary Commu and indeed was one of th e ir ..ob nism with Zionism, hoping to jectives. gain the Soviet blessing on the Over a period of many years, result — can only be attributed Hashomer Hatzair — the major to a blindness caused by the per component of Mapam — cultivated verse intensity of their political the belief that antagonism to faith. Zionism was not a principle of (An interesting example of Ha Soviet policy, but the result of a shomer Hatzair's uncompromising “tragic misunderstanding." (Since political credo, which might have the leaders of the notorious “Yev- had catastrophic results, is pro sektzia" were purged many years vided by Oren’s mission to Yugo ago this misunderstanding can no slavia in 1947 to persuade Tito to longer be ascribed to their ma support the establishment of a bi chinations.) Accordingly, Hasho- national state in Palestine, in 24

May - June, 1953

which the Jews would constitute more than the conviction that a one-third minority and the form his self-accusation was made under er Grand Mufti would have had pressure and not based on fact. every prospect of being Prime Min There was really no alternative. ister. This is the same Oren, in Subscription to the charges against cidentally, who is today languish Oren — as yet not formally made ing in Pancracz prison in Czechos « ¡¡m u st necessarily have been con lovakia. Fortunately for Hasho strued as an admission of guilt on mer Hatzair as for the rest of the the part of Mapam. Yishuv, Oren’s success in Yugos There were other reasons, too. lavia was not repeated elsewhere.) Mapam is a heterogeneous party. TN ANY objective study of the It sought vainly to preserve in difficulty of Mapam’s position ternal unity by a compromise : but and the almost certain outcome — the compromise was acceptable only elimination from the Israeli politi to Oren’s comrades of Hashomer cal scene — it must be appreciated Hatzair. The Achduth Ha’avodah that the party’s dilemma derives and Left Poalei Zion fractions de directly from the unqualified sup manded denunciation of the antiport demanded by Soviet Russia Jewish bias of the trial. The more from all those who subscribe to the extreme Sneh-Riftin group, com Communist creed. Acceptance of manding not inconsiderable support the execution of Slansky, dem en in Hashomer Hatzair’s kibbutzim, tis and other Czech leaders and a insisted upon unreserved submis refusal to read any significance sion to the official Soviet line. A into the strong anti-Zionist and break was inevitable. Dr. Sneh anti-Jewish undertones throughout and his supporters were expelled the trial, were not enough. Soviet from the party. This was the sec justice is to be held infallible and ond major defection in the course indivisible. No reservations con of a single year — reducing the cerning the guilt of Oren could be representation of the Mapam in permitted. The motives that gov the Knesseth to ten members — erned Maphm’s attitude were more half the number it had sent to the than loyalty to a comrade; and first Knesseth. Role of Moshe Sneh n

KNOWLEDGE of the career and personality of Dr. Moshe Sneh is important in any study of the repercussions upon Israeli in ternal politics of the Soviet antiJewish drive. A brilliant politician, equally effective! with longue and Ma y - June, 1953

pen, combining a capacity for pene trating repartee with a mild and reasonable manner, Moshe Sneh might easily have hoped to fill the highest positions in Israel, pro vided of course, he belonged to the right party. Once before, he 25

changed his political colours, but circumstances far niore than tem perament or convictions drove him to extremism. The leader of General Zionism in Poland second only to Yitzchak Greenbaum, Moshe Sneh arrived in Israel in 1940 as a war refugee, after experiencing a gruelling at the hands of the NKVD. Within a short period, he had risen to the position of Rosh Hamateh Ha’artzi of the Haganah, which rank, in effect, combined the functions of the Yishuv’s Minister of Defense with those of Chief of the General Staff. Under his leadership, too, for a short time, the warring fac tions of General Zionism re-united, in itself an indication of rare talent for leadership. Sneh favoured a stronger line

Mrs. Golda Myerson

of resistance to the British au thorities and was a prime mover in the creation of T’nuath Hameri (Resistance Movement), the frame work within which the operations of the Haganah, the Irgun Zvai Leumi and the Sternists (Lechi) were coordinated. According to one version, Sneh was dismissed for having approved the blowing up of the King David Hotel by the Irgun. Sneh broke irrevocably with Ben Gurion and joined the rival Achduth Ha’avodah group. When the latter merged with Hashomer Hatzair and the Left Poalei Zion to form the United Workers Party, Sneh gravitated naturally towards the politically more resolute Ha shomer Hatzair, soon establishing himself as a leader and spokesman of the party. T O R Moshe Sneh there was really ^ no alternative when the affaire Oren brought Mapam to the part ing of the ways. As a political convert he could not permit himself the compromises of conscience that often come almost unconsciously to those whose orthodoxy is above suspicion. But he was also farsighted. Mapam, he knew, was a very uneasy partnership between Hashomer Hatzair and Achduth Ha’avodah, with the collective ideol ogy of both shaken by defection. In a whole series of kibbutzim of Hakibbutz Ha’artzi and Hakibbutz Hameuchad there is a dangerous ferment and some recalcitrant Sneh supporters have been expelled. Sneh also appreciated that the “tragic misunderstanding” between May - June, 1953

establishment of a Popular Front alliance with the Communists. Clearly Dr. Sneh’s expulsion from Mapam has not ended his political career. F

Mapam and the Cominform could never be resolved. His tactics now are accordingly to consolidate his own splinter group (commanding only two seats in the Knesseth, his own and that of Dr. Adolph Ber man, since Rustum Bustuni, an Arab member who for a short time supported Sneh, has been restored to the official fold by a behind-thescenes-deal) in order, at a later stage to negotiate a merger with the official Communist Party (Maki) from positions of strength. He is already elaborating an in terim ideology, taking as his model the Nenni Socialists of Italy, who though not Communists, have been found acceptable by Moscow. In the meantime he is negotiating the May - June, 1953

THE meantime, Mapam is be ing subjected to a barrage from another quarter. Mr. Ben Gurion has seized, the opportunity to ex pose the inconsistencies of Mapam’s attitude on Russia’s anti-Jewish policy. Taking advantage of a long vacation in Tiberias, the Premier has written a series of articles signed S. Sh. Yariv (the initial letters, according to those who know, of Saba • Shel Yariv — Yariv’s grandfather) mercilessly dissecting the long list of purges in the U.S.S.R. and its satellite states. Specifically he analyzed Ma pam’s failure to synthesize Com munism and Zionism to Moscow’s satisfaction, and the disastrous ef fects of its teachings upon the younger Israeli generation. Mr. Ben Gurion’s immediate ob jective is to isolate Mapam within the Zionist Movement, to cut off support from its kibbutzim and to deprive it of the right to educate Youth Aliyah children. Indeed a resolution aimed in ^his direction was discussed in Committee dur ing thlPsession of the Zionist Gen eral Council some months ago, but was remove® from the agenda ow ing to the opposition of the Gen eral Zionists, Mizrachi-Hapoel Ha27

mizrachi and, of course, Mapam. The ultimate objective of the Prime

Minister is to consolidate a single labor party in Israel. ■

Effect of New Soviet Policy tJSFHAT WILL be the effect of the new Soviet policy within our circumscribed sphere during the foreseeable future? On two points the risk of political astrolo gy may be assumed -— .the renewal of diplomatic relations and the re percussions upon political align ments in Israel. Sooner or later diplomatic rela tions must be restored. Even if we do not accept the theory that the bomb attempt against the Soviet Legation in Tel Aviv was a Communist act *of provocation, the Russian reaction was sharper than might have been expected, had not a rupture been planned long in ad vance. Though Soviet Russia sev ered its relations with Switzerland when its envoy was murdered in Lausanne in 1923, renewing them again only in 1946, it did not take similar action against Poland when the Russian Ambassador was as sassinated in 1927. In the latter case, after some months of tension normal relations were renewed. In Tel-Aviv, of course, no member of the Soviet staff was even seriously injured. Already tjp re are rumors in Is rael and other countries of a Rus

sian intention to settle differences at an early date, prior to John Foster Dulles' visit to the Middle East. Certainly a resumption of commercial contacts in which Is rael, at least, is keenly interested would create a favorable atmosphere. In regard to the exoneration of the doctors, Mapam is in a less am biguous position than the Commu nists. Mapam can take some credit for having refused to subscribe to the fantastic libel that implicated the World Zionist Organization and the Joint Distribution Committee. But once the Soviet leaders have admitted their own fallibility the justification of the purges, even from the near-Communist .point of view, is at least dubious. If the doctors were “framed” what cer tainty exists that Slansky, Reik, Rostov and the other veteran and top-ranking Communists were not similarly victimized? The explosion of the Soviet myth that anti-semitism is impossible in the Soviet Union, hitherto an ar ticle of the Communist faith, must gravely affect the prestige of all Communist sympathizers in the eyes of the Jewish masses.

May - June, 1953

YESHIVOTH PRODUCE SCHOLAR-ATHLETES

By D. BERNARD HOENIG ■JHIE DAY was Wednesday, March 25th. While the fierce rains were emptying the streets of New York a new page was being w rit ten into the books of a proud American-Jewish history. It was a chapter that was taking place on the basketball floor of Madison Square Garden, the birthplace of many champion teams. Two high school quintets battled for a championship in the spirited and friendly manner characteristic of the average American school. One school won the championship; the other lost. One locker room was filled with the shouts of joy and victory; the other was filled with the silence and sadness that accompany defeat. Outwardly this game seemed to be similar to the countless other hard-fought conMay - June, 1953

tests but to a thousand fans, coach es, workers and participants, it was an ambition realized. For the first time in the history of sport, two yeshivah high schools had successfully engaged in com petition at Madison Square Garden. The Talmudical Academy of Brook lyn and the Manhattan Talmudical Academy, both preparatory divi sions of Yeshiva University, played fast and excellent basketball, giv ing thousands cause to rise and cheer as the final buzzer sounded. The Jewish high schools had finally succeeded in gaining the recogni tion and admiration of sport en thusiasts, as high-ranking com petitors and sportsmen. It was a step which paved the way for other Jewish schools and athletes to be given this long desired recognition. 29

This event did not occur “on the spur of the moment.” I t was an idea nursed by many for several years; there was much opposition to be overcome, there were prob lems to be solved and reputations to be established. Q IX YEARS ago, in 1947, young students began organizing bas ketball clubs at the various yeshi vah high schools in Brooklyn and Manhattan. Most of the schools had no gymnasium in which to practice. The neighborhood school yard or dirt lot was always filled with yeshivah students trying to “get up a game.” Six schools, Brooklyn and Manhattan Talmudicals, Rabbi Jacob Joseph, Ramaz, Mesiphta Tifereth Jerusalem and Torah V’Daath, engaged in limited competition, with no records kept nor any publicity or news coverage given by the local newspapers. Very few teams had proper uni forms, except the common blue shorts and white “T” shirts that had been ruined by attempts to stencil letters and numbers on them. This was the Jewish high school basketball team of 1947. Despite these handicaps, there were some —- students, faculty members and coaches — who gazed into the future and saw the possi bilities of and the great need for these teams. The yeshivah student had to overcome the feeling that he was unlike the city high school youth in respect to popularity and the attraction of extra-curricular activities. By continuing and pro 30

moting basketball, these hurdles could be cleared. During the close of the 1951 basketball season, after four years of the above described type of game, the first step towards recog nition was taken. The Yeshiva University Athletic Association, in conjunction with two private back ers, sponsored a post-season bas ketball tournament which was held at the Central High School of Needle Trades in Manhattan, the home court of Yeshiva University’s, quintet. It was brought to the at tention of the local newspapers and received a considerable amount of publicity. In the final contest, Man hattan Talmudical Academy and Brooklyn Talmudical Academy won first and second places respectively and were awarded handsome tro phies. It seemed that these two Yeshiva University high schools were destined to follow the pion eering path of their big brother and set the spark to the torch that would later illuminate the road for young Jewish athletes. T ATER in that year, under the auspices of the Yeshiva Uni versity Athletic Association, the first metropolitan Jewish high school league was born. In its initial year, the infant league ar ranged and handled all the basketball competition and finances of the two Talmudicals, Ramaz, Rabbi Jacob Joseph, Torah V’Daath and Chaim Berlin. Gymnasiums were supplied and all technical problems as professional referees, team prac tice sessions, schedule arrangeMay - June, 1953

ments, protest board, printed sched ules and tournaments were handled by the League. The course of the first season was a long and bumpy one. The J.H.S.L. emerged in a state of financial crisis, but was aided by a business firm, which once again presented the trophies and awards to the team and in dividual winners. In 1952, toughened by its past ex periences, the Jewish High School League began what was to be its most successful season to date. Two new yeshivoth, Flatbush Yeshiva and the Hebrew Institute of Long Island, brought the League total to eight active schools. Chaired by Bernard Sarachek, Yeshiva University basketball coach and ex-professional mentor, the J.H.S.L. Board consisted of four Brooklyn Talmudical alumni — Zev Hymowitz, President; Irving For man, Vice-President; Bernie Hoenig, Secretary; Walter Hulkower, Treasurer. All four attend Yeshiva University and devoted their spare time to the League. Last year's Chaiiman, Denny Geller, who set many precedents for the present League to follow, is now a member of the United States Army. Towards the close of the basket ball campaign, Gene Roswell, New York Post sports writer, suggested to Madison Square Garden officials that the Jewish High School League be given the preliminary spot to a possible New York Knickerbocker Championship play off game. Soon afterwards the news appeared in Mr. Roswell's May - June, 1953

daily column. Fred Podesta and other Garden officials had agreed to give the J.H.S.L. the prelimi nary spot. ■FHAT SAME evening it was announced that Ramaz High School, Division B champions, would be unable to play the other divi sion winner for the championship, and that Brooklyn and Manhattan Talmudicals, both deadlocked in first place in their division, would be given the chance to play the League championship contest in Madison Square Garden. The joy and excitement that existed in the two Talmudicals, as well as among the other League members, were beyond description. Cheer sheets were prepared, rallies held and booster and cheering squads or ganized. The Jewish High School League had finally been given its big chance. For six years Brooklyn Tal mudical, a small school of only two hundred and fifty pupils, had nur tured its basketball team, hoping for the day when it could prove that the yeshivah student could carry a program of Jewish and secular studies and at the same time take part in an organized pro gram of extra-curricular activities Since its formation in 1947, the Brooklyn quintet has been coached and tutored in various gymnasiums by Harold Jetter, a popular Brook lyn sportsman. Mr. Jetter, who is an attorney in New York, was Captain of the Lafayette High football and basketball teams, star of Brooklyn College and leading 31

hoopster in the Jewish Community House of Bensonhurst. Led by Barry Hochdorf, Allen Heifer and Gil Goldfine, the Brooklyn squad boasted its best team in years. The Talmudical Academy of Manhattan, holder of the first two J.lLS.L. championships, had been engaged in a long and hard rivalry with its Brooklyn branch. Situated in thè main building of Yeshiva University, the team had been coached for eight straight years by Hy Wettstein. Mr. Wettstein, a prominent worker in Veterans’ Rehabilitation Centers, deserves much credit for his diligent work in giving his school three consecu tive championships and the proud position it holds in New York sport circles. Harvey Blech, Her bert Schlussel and Arnold Wein stein paced the 1953 edition of the Manhattan Talmudical basketball team. £NVER one thousand students and adults purchased tickets speci fically for the preliminary contest on the night of March 25th. As the basketball was thrown up by the referee two precedents were set in Madison Square Garden. Not only was this the first time Jewish schools had competed in the Garden, but Dolly King, the referee and ex-L.I.U. hoop star,

became the first Negro ever to officiate at the famous arena. Throughout the hard-fought game both sides showed fine ' spirit and sportsmanship. Manhattan Talmu dical defeated Brooklyn in the clos* ing minutes of the contest by a score of 52-46, but the result of the game is of little importance when it is realized how high the stakes actually were. Both schools won. Of that, there is little doubt. What each individual player and coach achieved for American Jewry that evening cannot be put in to speeches, stories, or trophies. Red Auerbach, coach of the pro fessional Boston Celtics, had only praise for both schools. “The officials of Madison Square Garden,” remarked Frank Corri gan of the Garden staff, “were very satisfied and impressed by the per formance of both teams, including the spirit of the fans. There is no doubt that the Jewish High School League will be given the Garden next year.” And so, success and nation-wide recognition have been achieved. That night the country was shown that two schools, both yeshivoth devoted particularly to Talmudic studies, could nevertheless produce athletes too — with the famous Madison Square Garden serving only as a symbol of success.

On the Feast of Pentecost Rabbi Yosef ordered the best calf to be prepared. Said he, "If not for this day there are many Yosefs in the market place (and I would be one of them) Pesachim 68

32 j

May - June, 1953

By PAULINE KLEINMAIER The Bimmah glimmers in an aureole, breastplate and pointer gleam, Menorah candles sputter. Upon a boy's young features, upward turning, the light of inner quest. Within his arms, the Scroll. (0, be thrice blessed!) A boy's sweet treble trembles with new yearning, breaks like a fervent sob upon The Word all clothed in syllables so strange to utter . . . . In years to come, when this day is an ember and childhood's fire is dim, sweet boy, remember.

By MOSES LEGIS ISAACS ^^U R FAMILY has never boasted a diary-keeper, nor has any one ever taken the time to set down its uncommon happenings. Aside from a few documents, some on paper, some on stone, reliance for an account of early family events must be placed on stories and anecdotes picked up here, there and everywhere. To set them down in their proper and chronological order, as well as to give them a setting is no easy task. Each little anecdote is a brick which has to be put in its proper place. A w riter of skill, using the mortar of his imagination, can utilize these bricks to erect an edifice of literary a rt and thus bring back individuals and times which have almost slipped away, out of memory. But here, humbly, I offer only the bricks themselves. 34

It was on a day late in the sum mer of 1853 that the one train a day that came from the East pulled into the depot in Cincinnati. It brought to an end a very long and slow journey which my grandpar ents and their little family had made from the tiny village of Libawa in Suwalk, Lithuania. In the party were my grandfather Reb Schachne, his wife Reitza and five children: Thewal, Menthel, Rachel, Nessa and Veiga. The old est was thirteen, and the youngest less than one year old. A very real welcome awaited them. Schachne’s oldest brother, Lazarus, who had come to Cincin nati years before, was there with his carriage. The coachman and the white silk lining of the carriage filled the children with wonder ment. There was a home all preMay - June, 1953

pared for the newly arrived family, with nothing but leisure ahead for Reb Schachne, who, according to Lazarus’ plans was to spend his time in study. But events were to render these plans transitory. T AZARUS’ own coming to Cincinnati involved a series of ex citing events. For centuries, the Jews of Lithuania had enjoyed the greatest freedom, but the end of this glorious era came with the Napoleonic Wars. The country then fell into the hands of the Russians, resulting in a gradual loss of civil rights for the local population and bad times for the Jews. The first omens came with an occasional quartering of troops, with the Russians showing little interest in local affairs; but the culmination, by the end of the cen tury, was the complete subjugation of the people. It was sometime in the 1820% that a soldier quartered in the Isaacs home insulted Lazarus' mother. The boy, hearing the re mark, struck him down. Lazarus was quickly spirited out of the country and made his way to Eng land, where he apparently stayed for some years. Ultimately, he joined a group which was m igrat ing to Cincinnati, where there was a prosperous settlement of English Jews. On the long voyage over, Lazarus became deathly ill, and were it not for the kind nursing of a young Englishwoman, he probably would not have survived. Eventually, they were married and settled in Cincinnati, where LazaMay - June, 1958

These episodes from the an nuls of a distinguished Ameri can Jewish family shed light on an issue which agitates Jewish life today just as it did a hundred years ago: does “ad justment to modern American conditions” necessitate “adjust ment” of the Jewish religion? We read here of one of the families which chose the Jewish answer — and flourished as Jews and Americans: how many other families, which chose the path of Reform, have disap peared from the Jewish scene? rus opened up a retail hat and cap shop, and later a large cap factory. In 1853, he lived on W. 4th Street, the most fashionable sec tion of town, now entirely com mercial, but th e n , elegant with large stone houses, ornamented by massive blaqk-walnut double doors and huge doorknobs of real silver. Lazarus made several trips to Eu rope, and oh each occasion com municated with his youngest broth er Schachne, begging him to come to America. But Schachne was well established and saw no reason why he should leave the comfort and security of Libawa for the uncertainty of the Ohio wilderness. However, Lazarus became so in sistent that my grandfather prom ised that he would come: The words having passed his lips, he set about, albeit with regret, to fulfill his promise, and that is what sent him and his family on that long and tedious journey. 35

On Their Own ^■HINGS went smoothly for a locality, as in the attempt to earn period of time, until Schachne a livelihood in a farming commu discovered that his sister-in-law nity where the only shopping day was not Jewish at the time of was Saturday. For the first diffi her marriage. Forthwith rela culty he was well prepared. He had tions were severed, and he and Semichah, although he never prac his family were on their own. ticed as a rabbi, and he had a He remained in Cincinnati briefly, Kabbolah as a shochet. His wife moving then to a tiny crossroads was the daughter of farming peo village some thirty miles away, ple, so that there were many as called Darrtown, in Ohio. Its near pects of country life with which est neighbor of any size was Ham she was familiar. ilton, about ten miles distant. But the roads of one hundred years ago ■ J H E AUTHORITY for the last made even this distance a fairly statement comes down to us in complete isolation. I have not been an amusing story of how they be able to ascertain the Jewish popu came engaged. In accordance with lation of Cincinnati at that time, the prevailing custom, Reb Schachbut judging from the fact that ne’s marriage was arranged large New York then had about 30,000 ly, if not entirely, by his parents. Jewish inhabitants, the number The young lady lived in the next must have been small, smaller still village and in due course he was in Hamilton, and certainly non sent to see her. Trudging along existent in Darrtown. Schachne’s the country road, he saw a girl acquaintances in Cincinnati pre pulling carrots in a field and he dicted his quick return, but in spite stopped to look at her — too long, of their warnings and pleadings, in her estimation, for she threw a there he went to establish a gen carrot at him for his boldness. He eral store. At this late date it is turned about sharply, went home possible only to speculate that he and announced to his surprised wanted to get away from his broth parents that the only girl he would er, although another very possible m arry was the one he had seen in reason was that Cincinnati at that the field. I have heard one variant time was the hotbed of Reform, of the story which stated that the whereas the small Jewish commu vegetable thrown was a turnip, but nity of Hamilton was strongly both versions are miserably lacking anti-Reform. in the many details that the hearer The boldness of this venture, al demands, such as what happened to though he himself probably never the girl in the village or whether considered it bold, lay not so much grandmother’s aim was good or in the establishment of a Jewish bad. household in an extremely isolated The most formidable aspect of 36

May - June, 1953

the Darrtown venture lay in the seemingly hopeless attempt to keep closed on Saturday, the one day that the farm ers drove in to buy, and to remain open on the days when the village was deserted. On the first few Saturdays, the farm ers learned that they could get nothing by pounding on the locked door, but little by little they learned that it was worthwhile to drive in on some other day for what they wanted. In those days there was much shoddy material on the mar ket. In Reb Schachne’s store every thing was exactly as represented. The admiration of the community for a person to whom religion came first, together with appreciation for his honest merchandise, led to a complete change in the buying habits of the community. In spite of the financial success of the venture, life must have been anything but easy in this isolation, especially with a growing family to educate both Jewishly and secu larly. I can find very little to cover this period save the fact that grandmother in later years used to say that the place was well named. By this she referred to the fact that “darr” in German means “emaciation.” 1LJY FATHER was born in 1859 and it was not until four or five years later that the family returned to Cincinnati. The return was probably due to the fact that there were no social or economic opportunities for the older children May - June, 1953

in Darrtown, and perhaps it had some connection with the death of Lazarus in 1862. If the move to Darrtown was akin to sailing near the rocks of Scylla, Jewishly speaking, the re turn to Cincinnati brought the family into the Charybdis of Re form Judaism. The early English Jews had established a synagogue, B’nai Israel, in 1824, while the German Jews who came in the 40\s founded a synagogue of their own, B’nai Yeshurun. Both were ortho dox until 1854, when Isaac Mayer Wise took the position of rabbi of the German synagogue, and the English group made the fatal mis take of bringing in Rabbi Max Lillienthal from New York. Both of these men were originally ortho dox rabbis. Wise had shown ten dencies toward Reform in his pre vious pulpit, but without doubt, Lillienthal was hired as an ortho dox rabbi. As a m atter of inter est, my other grandfather, on his arrival in New York in 1848, had received his Kabbolah as a shochet from Lillienthal; in later years Lillienthal roundly condemned him from Cincinnati. It was not long before Lillien thal and Wise were vying with each other in a kind of religious “strip-tease,” peeling off Jewish be liefs, customs and ceremonies until very little of substance was left. One of LillienthaPs “firsts” was his preaching of a sermon from the pulpit of a church. 37

Battling Reform TN CINCINNATI Reb Schachne established a wholesale drygoods business and took up resi dence at a safe distance from the Jewish community. Of this period my father once told me that al though there was a taboo against the mention of Uncle Lazarus and his family, my grandmother would often send on Fridays, with my father as the secret messenger, a cake or some confection to the widow of Lazarus. The rift be tween the brothers was all the more tragic because, by every standard, the Lazarus Isaacs', both husband and wife, were observant orthodox Jews. Reb Schachne's touch of Jewish ochlophobia was understandable, since the state of Judaism in Cin cinnati was most confused and changing. No sooner had Lillienthal come upon the scene than the orthodox element of his synagogue bro(k.e away and established a new synagogue. This was in 1855. The new congregation, Shearith Israel, with which my grandfather was affiliated, elected Rabbi Bernard Illowy, who brought prestige and force to the orthodox group. He had been a student of Chasam Sofer (who had fought German Reform), and he had studied in Italy under S. D. Luzatto, which gave him a background in things Jewish second to none. The lay leader of the new congregation was an English Jew named Moses, a tower of strength in the fight against Reform. What hap 38

pened to Illowy is not quite clear. Apparently, however, he incensed Moses by eating a meal at the house of a member whom Moses considered doubtful, with the re sult that Moses bodily evicted Illo wy from the shool. Whether another rabbi was chos en is also not clear, but by 1866 Reb Schachne and a few others detected a weakening of the Shearith Israel and decided to form a new orthodox synagogue. The immediate cause of suspicion was the plan of Shearith Israel to build a new structure, and, in the new setup, to do away with the Mikveh. (It is a sad fact that the Shearith Israel congregation, the one which Rabbi Illowy fought so hard to keep orthodox, united with Wise's Temple in 1981.) The new shool, which is still called “Reb Schachne's Shool," never deviated from or thodoxy, and although it is in a section of the city where there are no Jewish families to-day, it still exists as a corporation with many members.

May - June, 1953

QOMEWHERE in this period an incident took place which re flects the tension of the times. One weekday morning in shool, someone handed my grandfather a copy of the newly published siddur which Wise had prepared, called “The Minhag America.” It differed in such small measure from the stand ard text, and in such logical ways, that it served to hide the future vast changes which were to come, and which were probably then in the mind of the editor. Many peo ple were fooled by such measures, particularly in the beginning, into

thinking that the Reform move ment would end up just impercep tibly to the left of orthodoxy. My grandfather took the book, glanced at the title page, and without a word, tossed it into the stove. This made a profound impression on those around him, for the action said, more eloquently than words, that there would not be the slight est bit of compromise. In 1875 Elijah Holzmann’s pamphlet Emek R ef aim was dedicated to Reb Schachne for his stand in the matter.

The Later Years Q IN C IN N A TI, before and after ^ the Civil War, occupied a stra tegic position commercially. The Ohio River provided cheap trans portation to numerous small towns and ultimately to the whole South. Business was steadily expanding; there constantly passed through the city quantities of manufactured goods, convoyed by new people from the East who planned to establish stores in the South and West. My grandmother’s brothers came through in this period and settled in Kentucky and Tennessee. On one occasion the two young men bought a large quantity of mer chandise in Cincinnati, loaded it on a river boat and prepared to head south. The purchase was on credit and my grandfather guaran teed payment. As not infrequently happened, the steamer caught fire,

May - June, 1958

destroying all of its cargo. Grand father immediately sold all his pos sessions to pay the claims, a sac rifice which most people say he could legally have avoided. It brought him to the point where he had to go out with a pack on his back, like any newcomer, to sell from door to door. Fortunately, he quickly recovered his earlier fi nancial position and in due course took his sons into the business. Reb Schachne died in shool at the age of seventy-two, a few days before Pesach, in 1887. Some days before, he had stepped in between two men who were having a quar rel and he had received the full force of the blow from a cane wielded by one of them. His wife, Reitza survived him by seventeen years, reaching the age of eightysix.

In the frozen wastes of Siberia . . . Jew ish prisoners found the m ost precious thing in the w orld.

By M 0SH EH PRAGER A

GROUP o f “Katzenikkes,” survivors of the concentra tion camps, were wrapped in an earnest dispute: which one could narrate, from out of the depths of his seared memory, the most incredible tale? Among tnem, one was silent — the “Siberian.” Alone of this group, his lot had taken him to the farthest end of the world, to the frozen tundras of Siberia. The “Katzenikkes,” who had endured the seven hells of the Nazi death camps, regarded the Siberian as a survivor of the sec ond grade. But when all the others of the group had exhausted their stock of tortured reminiscence, the Si berian reckoned that now his turn had come. He began to unburden himself : — “Who of you can answer the question: what is truly the most vital and worthwhile thing in the world? One might answer, ‘Gold/ another ‘Bread’! But I, the Si berian, whom Destiny had tossed into the strangest paths, I have my own answer to thè question. I say that neither shining gold nor 40

the bread of life are other than of illusory worth —■ for there is something for which man will ex change either of these great trea sures . . .” The Siberian had touched a sensitive spot. The Katzenikkes, hardened though they were to all emotion, trembled. The Siberian had struck a strange note. They gathered more closely and gave attentive ear. 1%T^O YOU know what is the greatest treasure in the world?” The Siberian turned his tortured eyes from one to another — “If you really want to under stand me, I’ll tell you my story briefly and directly.” *

That day, when the sled pulled by half-wild Siberian dogs, brought me to the far end of the world, close to the Arctic Ocean, I danced for joy. It was good, good to flee ever farther from the holocaust, good to relish the burning Siberian frost instead of the poisoned air of the death camps . . . I was a beneficiary of Fortune — so I said to myself. And Fortune led me May - June, 1953

playfully into a remote corner of Siberia. —Imagine my luck — I imme diately fell upon a gold mine! How many suffering, bitter slave-laborers are yet in Siberia. It is a cursed land, the place of exile of every kind of unwanted element, from the time of Czar Nicholas the F irst up to Stalin. Nature there is harsh and the pri son keepers who guard the exiled slaves are even more harsh. They themselves, the prison keepers, are under sentence for various crimes and pour out their bitterness on the heads of the newly arrived pri soners. And what can be worse than to be slaves of slaves? But as I said, I was lucky enough to have been assigned to the slave legion which worked in the gold mines. And so I was immersed in gold, actual gold: Shining gold. Gold which human hands had never touched. The very dust under our feet was gold. The stream that flowed from the heart of the moun tains — gold, carrying fragments of gold in its flow. The stony walls of the raw, wild mountains, fearinspiring in their awesome might, are seamed with golden veins. And all this gold, it is meant, it is in tended for me. Let none wonder about that. Whose then is this gold, if not my own? No other human being was there. The gold is hefker — ownerless. It is nature’s treasure. Whoever might discover it first — it belongs to him. He who collected the pieces of gold, cleaned them, washed them, puriMay - June, 1953

fled them with his trembling fin gers |§- to him belongs the gold! T BECAME almost crazy with joy. To have met with such luck! They had brought me to. Siberia in chains. I was a criminal, because I was a Jew. And suddenly they freed me from my chains. No sooner was I brought into the gold mine than they unchained my hands, and I was a free man. I was a gold miner. True enough, it was no easy wor(k,, but you might say it was clean work. All day long I stood knee-deep in flowing water that gushed forth from the moun tains and sifted through the sand that was carried in the flow of water. I searched for gold dust and it would happen that I would sift out very fine sand — gold dust. And it would happen that I would find fragments of gold and even gold nuggets. I found pieces in all shapes and often in the strangest forms — but they were gold. Was it really possible? But I was drunk, drunk from gold, I was inflamed with gold-fever. All my senses were afire . . . there a world was per ishing, drowned in blood — and here was I, gathering gold upon gold . . . At first I was perplexed. There stood a guard assigned to watch over me — but why did he so neglect his task? When night fell, I would shuffle wearily homeward, a bag of broken bones, and lie down near the small hot iron oven, hop ing to become warm and dry. Pass ing by the control point at the en trance to the prison barracks it 41

seemed strange that it was but lightly guarded, a mere gesture of control. There I would Hand over my bag of gold, my day’s accumu lation, and the guards would take it without so much as a word of question. How happy I was that the keepers made no attempt at checking and failed to search the prisoners! The gold fever mastered me com pletely. Already I had hidden away a full jar of gold. My golden trea sures grew from day to day, nour ished my fantasies during the day and filled my dreams in the long Siberian nights. Gold . . . gold . . .

is life, bread — is warmth, bread — is a friend and a comrade. And gold — it is a futility, gold is a madness, gold is tedium and bore dom.” It was then that I began to understand why the guards ig nored me and entrusted me with the entire gold mine! Once freed of the gold-fixation, I immediately realized how the golden idol sows hatred and strife among men. Since I had been fired by the lust for gold I had been isolated, for I sought to hide from people. Every strange glance gave me fear, I suspected everyone of planning to rob me of my treasure

jgUT BITTER disillusionment came quicker even than one might have anticipated. The glow ing, shimmering dream of gold ¡¡Pf how spurious it i s ! And how swift ly the dream vanished. One fine morning I myself tossed my gold into the garbage. It had become utterly worthless to me. It was a treacherous treasure, a mirage, a self-delusion. It happened that once, suddenly seized by a great hunger, I went to seek bread. I had no doubt that I might be able to purchase any thing I desired, for did I not pos sess a whole treasure of gold? But I met only with mockery and ridi cule at the hands of the enslaved prisoners who themselves had toiled endless years mining and gather ing gold. I offered them my gold in exchange for a piece of bread and they answered me with mock ing laughter. “What, does gold stand on a par with bread? Bread 42

Jewish LIFE

of gold. On the long, bitter road to Siberia we Jewish prisoners had become intimately bound one to an other ' in a common fate. But this golden curse had sundered us apart. Each one locked himself within his golden cell. O O I was freed from the gold ^ fever and promptly became en tangled in a new net bread. I pursued the shadow of bread — but there was no bread. Gold lay in profusion on every side, but not a crumb of bread was to be found. Fields of snow and ice stretched forth in every direction as far as the eye might see. The forests too stood frozen in perpetual frost. What worthwhile thing might one find in this wilderness ? One might be lucky enough to see a wild swan. And one dug and searched in the heaps of refuse in the hope of find ing a scrap of paper. Yes, paper is as necessary as bread! ' From a scrap of paper one could roll a “cigarette”. Smoking this make-believe cigarette, inhaling the haze of stifling, acrid smojce, one could forget for a moment the pangs of hunger. One could forget for the moment the whole bitter reality and float away in dreams of fantasy, borne on the smoke of the burning fragment of paper . . . Well and good, but where to get a piece of paper? For the peo ple of Siberia feel no need of pa per. The snow dogs and polar bears furnish all the needs of the Sibe rian populace. From the flesh of these animals comes their food and from their skins they are provided May - June, 1953

with clothing. So what need of pa per? Not more than twice a year the mail train comes to Siberia, once in the height of winter, when the ice sleighs can be used, and again dur ing the brief summer when boats can float on the melted streams. But fortune was with me again. It happened in mid-winter. The clang of sleigh-bells carried the tidings that the mail expedition was arriv ing. With it came hope that from the newly-arrived letters there might fall a scrap of paper to roll a cigarette . . . TN THE days following the arrival * of the mail I scoured the snow hunting for a bit of paper. Many young Siberians, I knew, had been taken all the way to Europorto serve in the special snow battalions of the Red Army. These young sol diers had been taught while in ser vice to read and write. Utilizing their new-found skill, they were wont to send letters home to Si beria. Quite often the illiterate Si berian peasants, upon receiving these papers, presently threw them away, being unable to read them. Thus it was my good fortune that a rich peasant, who dwelt near our prison barracks, had a letter from his son from the distant front and asked me to read it for him. In his excitement, the peasant dropped the envelope. Instantly I seized it. I dashed with my prize to the barracks. I planned to hide and smoke the paper in secret. Hidden in a dark corner, no one would learn of my good fortune and beg 43

me for a “puff” of the stifling smoke . . . not that I was really so grudging, but I feared that a fight might break out over who rlifh t get a puff. For every person in the camp, starved and wretched, longed for the merest breath of a smoke, and my scrap of paper was far inadequate for all. And so I crawled into a hole and began to roll .the envelope — and then I was struck with horror, my heart all but stopped! I saw that on the piece of paper were printed fami liar black Jewish letters, and not merely secular letters but holy let ters from a Siddur! It was a piece torn from a page of a Siddur, which had wandered all the way out here to the snow steppes of Si beria, Gevald geshriegen! Jewish pray er books, torn and mutilated, tossed around in the refuse like the dese crated corpses of those who had worshipped from them. And coarse

Siberian youths, battling at the front, use the soiled Siddur-pages as they will and one of them had utilized such a page to wrap a let ter to his parents back home and that very page had fallen into the hands of a lost, lonesome Jew, severed from Jews and Judaism . . . TT IS impossible to* describe the turmoil which this page caused within me. And equally with all the other exiled Jewish slaves. Fqr all of us, it was a message from across the desolation, from the world of the past, sunk without trace or memory! Now, stirred by this stray Siddur page, there suddenly was knitted among us a bond, memories awakened; a sign had been given! With trembling fingers, I held the half-torn, crumpled page, and realized inwardly that I was not worthy to guard so priceless and holy a treasure. I decided to turn it over to one of the Jewish con

victs whom we called “The Reb bele”. In that nickname lay both respect and ridicule. This prisoner was constantly pre-occupied with calculations as to the dates when the Jewish holidays might be due. None of us could grasp what in duced the Rebbele to persist in his calculations since a Jewish calen dar was not to be found in Siberia. And over and above that, who among us could concern himself with the Yomim Tovim when one’s mind was occupied with the need for a morsel of bread and one’s whole being longed for a breath of smoke? Now, however, there arose the great hour of our Rebbele. Imme diately I ran to give him the news first. Tears of joy sprang from his eyes. With profoundest fervor he kissed the page, as if it were a Sefer Torah. Into his keeping then I entrusted the precious sanctuary. From then on he waxed great in our eyes. T IKE A beckoning fire draws a lost person, so this piece of pa per drew to itself all of us who wTere openly or secretly Jews. Our Rebbele carried the holy treasure in a bag, hung over his heart. In deepest secrecy he kept his trea sure, and how the news became spread among all the Jewish pri soners that such holiness was to be found amongst us is a wonder to me to this day. What unsuspected strength this torn page called forth from us! Whoever of us began to break down from despair and pessimism May - June, 1953

--r quietly kissed the page and thereupon became imbued with im measurable confidence. Whoever might suffer a frozen limb and feel a dark shadow hanging over his life, that person would come to the holy page as to a talisman and, placing it on his head, would forth with become well again. And if it happened that a quarrel would break out among us over a piece of bread or such like, someone would hold forth the* page to be sworn upon and peace would be restored. The page gave us healing for all our troubles. The page re rooted us in Judaism, the page showed us that there still survived holy words in the world! And the Rebbele, with this holy weapon in his possession, no longer hesitated to press upon us obser vance of Shabboth and Yom Tov. Each time he called upon all of us, and we came. There came even some whom none of us had ever suspected of having any association with Jews. They came and con fessed and with the utmost feeling begged to be permitted to kiss our sacred object. And with that page we wor shipped as a congregation! Each one of us in turn had the honor of reading the few verses of the ser vice which were legible on the two sides of the torn page. Often it was my turn to act as precentor, reader, and I remember vividly what was legible on the page : the last lines of Oz Yoshir, the Yishtabach prayer, the verse Bor-chu and the beginning of Hameir Looretz up to the words: “Elokey olom 45

b'rachamechah horabbim rachem oleynu”. Oh, how sweet and wonderful that brief prayer was for us. “G-d of the universe, in Thy great mercy have mercy upon us! “Everyone of us prayed with such passionate fer vor, with the utmost devotion, above all with humility of soul! And after such prayers we felt a warmth in our very bones, a new hope was born within us, each one became girt with new strength.

What to me is Siberia? What to me are cold and hunger? Who fears the pain of slavery? * * * ^ N D THUS the Siberian ended his story : “Because of the merit of this stray page of a mutilated Siddur we were saved! From my own ex perience did I learn that gold and bread are as nothing in comparison with a fragment of Jewish sanc tity !”

'They travelled from Refidim and they came to the desert of Sinai, and they rested in the desert . . . . ' (Shemoth 19:2) For if the Torah were given in the Land of Israel, then to the nations of the world would have gone the cry. "You have no share in it." It was therefore given in the desert, o place unclaimed, to indicate that all may come to accept it. It was not given at night when not all might see. for it is written. 'And behold it was the third day in the morn ing . . . . (Shemoth 19:16) It was not given silently so that none would hear, for it is written:' . . . and there were the sounds of thunder and lightning . . . . ' (Shemoth 19:16.) And if you say. "Perhaps no one heard the sounds." Scripture states: 'The voice of the Lord in strength; the voice of the Lord in beauty. The voice of the Lord shatters the cedars . . . . ' (Psalms 29:4) Yalkut Shimoni. Yitro 19

Jewish LIFE

fEditor’s Note: We introduce herewith, as a new featureN of J e w i s h L i f e , a series of reviews of phonograph records of Jewish interest. Suggestions from our read ers are invited. Please address Record Editor, J e w i s h L i f e , 305 Broadway, New York 7, New York, KOL REENA, Traditional Melodies of the Sabbath Service for Junior and Adult Congregations, performed by Seymour Silbermintz with en semble; produced by Sidney Pleskin; issued by Audio-Visual Serv ice, Yeshiva University, New York; Three ten inch unbreakable records in album; price: $3.95. Q*YNAGOGUE music in the diaspora is often spoken of as reflecting the musical idiom of the country of origin rather than bearing typically Jewish characteristics. Yet, over the years, our traditional Sabbath and holiday services in America have been integrated with tunes for cantor and congregation which have become fa May - June, 1953

miliar to congregants. 'These melo dies, implanted in the hearts of our young people, have endeared them selves to such an extent that on farflung battlefields military chaplains evoke a nostalgic home atmosphere by simply chanting them at religious services. Moreover, these melodies, properly arranged for congregational singing, have enhanced the beauty of synagogue worship by aiming at closer participation of all congre gants in the order of the service. KOL REENA, issued several years ago, has already served as an excel lent aid towards realizing these aims. Under the experienced musical lead ership of Seymour Silbermintz, the center portion of the Sabbath service 47

was chosen for these recordings, be ginning with Eyn Komocha and end ing with Eytz^ Chayim.. Aside froni the practical use of the album to rabbis and Hebrew teachers, the value of this presentation to the Jewish^ Lome must be emphasized. Children of pre-school age are likely to pick up these tunes and remember them when first visiting the syna gogue, long before their comprehen sion of the meaning of the prayers begins. A goodly portion of one rec ord is devoted to the berochoth for the Torah and Haphtorah. This ought to prove of invaluable help to Bar Mitzvah aspirants struggling to ac quire the proper “trop.” The recorded sound of solo and choir portions is fine, and the set may be highly recommended. GRACE AFTER MEALS (Birchath Hamozon), sung by Seymour Silberinintz with ensemble; produced by Sidney fteskin; issued by AudioVisual Service, Yeshiva University, New York; one twelve inch un breakable record; price: $2.50. rpHIS RECORDING, like all the others reviewed in this issue, for tunately uses Hashem and Elokenu instead of the accepted pronunciation of the name of G-d, “to prevent dese cration in case of breakage.” Con sidering that the record, is pronounced “unbreakable” by its producers, may we submit that another excellent reason for employing such a method is to prevent constant repetition of the Shem for other than educational purposes. The record contains the en tire “bentshing” for weekdays, with 48>

the Sabbath and holiday insertions added to the full text on the cover. Prefaced by familiar renditions of Shir Hamaaloth and Hineni Muchon U’mezumon, this is a well-recorded, highly accomplished production, in corporating practically all the tunes regularly sung during Grace in tradi tional Jewish homes. Two unfamiliar melodies, however, deserve special mention because of their easy appeal to music-minded families. The ren dition of the first brochah, set to music by Moshe Nathanson, and the interpretation of the final Y ’ru Eth Hashem will certainly enrich many a home repertoire. Instead of the cus tomary eight minutes provided by two sides of a regular twelve inch record turning at seventy-eight rpm, the total playing time here runs to about thirteen minutes. SABBATH ZMIROS, sung: by Sey mour Silbermintz; produced by Sid ney Pleskin; issued by AudioVisual Service, Yeshiva University, New York; One twelve inch longplaying record (33-1/3 rpm) on unbreakable vinylite; Price: $5.95. ^TVHIS LATEST addition to Yeshiva University’s series, using modern recording techniques, must be rated as possibly the least successful. For one thing, it contains too much ma terial. It includes twenty-one melo dies, several of which represent can torial sola selections not suited for use as “Jewish Table Songs” (an ex pression quoted from the late Chief Rabbi Hertz on the record jacket). The entire production suffers from the absence of an accompanying enMay - June, 1953

semble, a factor which made the transliteration is included in the rec other records sound refreshingly ord cover. One wonders whether an alive. Some of the numbers, such as English translation of the popularly Shabat Shalom and Shovua Tovf sung but seldom understood Zmiroth simply cry out for vocal accompani would not have been preferable. The ment. The latter song, incidentally, cover annotations by Dr. Sidney was done some years ago by Mr. Hoenig enlighten us as to the origin Silbermintz with a group of children of the texts. But why is the origin in an album of Sabbath songs with of the music listed for the first three striking results. Here, one tires of numbers only? listening to the solo voice before the forty-five minutes playing time is up. ^%NE FINAL observation should be Numbers like Yom Zeh M’chubod and made which reflects highly upon Ata Echody appealing as their tunes the conductor and musical arranger are, should have been cut to two of all three of these record sets. For stanzas or so instead of the five or years we have been accustomed to six each. In addition, the piano ac fitting given tunes to given texts or companiment is fragmentary and not prayers, letting the accent fall where very audible. There is also some it may. This flagrant disregard for pitch trouble in spots. On the other the correct use of the Hebrew accent hand, one beautiful oriental melody }in speech and song was pointed out D’ror Yikrah, sung in Sephardic pro years .ago by Asher. Goldenberg in nunciation, contains some dramatic his little-known book Shirath Hakoecho effects with spacious resonance. hol. (Congregational Singing)*. Many Chassidic selections like the second congregants who would be annoyed Sholom Aleichem, the Mizmor U- to detect a faulty pronunciation in a Dovidy and especially the Omar Ha- sermon of an English-speaking rabbi shem UYaakov are deep-felt expres can endure these deformations of sions of the Jewish soul. All in all, their own Hebrew tongue without we think that compiling the more wincing. It is to the lasting credit easily accessible material (including of Seymour Silbermintz to have be the familiar Yom Zeh UYisroel which gun the necessary process of reedu is strangely omitted) into a ten inch cation by placing the accent correctly. LP record might have been more ad Notwithstanding the fact that fa visable. This would also have re mous composers of Jewish liturgical duced the price, which at nearly $6.00 music completely neglected this as is hard-put to compete with similar pect, musical interpretation of our productions on the market. A printed prayers must fit their correct accentu song-sheet containing all the twenty- ation.. These three productions prove one melodies in Hebrew with English abundantly that it can be done. * Bloch Publishing Co., 1944.

May - June, 1953

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Jewish LIFE

FROM A THREE-DAY-A-YEAR JEW

Englewood, New Jersey W hat of the future of orthodox Jewry? We decry the fact th at our “shuls” are used only three times a year. Yet, where does the fau lt lie? There are close to one thousand Jewish families in our better-class town where the total population is 28,000. We have an orthodox syna gogue, the oldest in our county. We now also have in our community a reformed temple and an ultra-re formed group. There is also a new community center, of which we are rath e r proud. -There is much bickering between our “shul” and the reformed groups. It is rath er strange, but our orthodox rabbi finds fau lt and scolds the other groups. They, on the other hand, have only praise for the “shul”. I w ant to make one thing clear. I am a member of both the “shul” and the temple. However my loyalty is with the “shul” .where I was a vicepresident and where I formed the men’s club. Although a member of the temple, I had never attended any

May - June, 1953

of its services or meetings. I joined because many of my friends belong there. Because of my business, I just can’t attend religious services daily, nor on Saturday. I m ust confess th at I am a “three-day-a-year Jew ”. I am ashamed to admit it. The only religious services on “ Oneg Shabbath” are conducted by both temple groups late Friday even ings when our own beloved syna gogue is closed. Now, I love religion, and I enjoy partaking in the religious discussions which follow the services. Must I be scolded if I attend the temple ser vices when, a t the same time our synagogue is closed and the only places to hear the word of G-d are the temples? Why are our rabbis so high-hand ed as to keep their opinions above those of the people? Why can’t the rabbis learn what the people want, and cater to them. And when the rabbis must make certain concessions, wjay can these concessions not be made with good grace rath er than in a sullen and, a t times, resentful man-

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Jewish LIFE

yet the older I get, the more disillu sioned and disappointed I become with G-d’s emissaries on earth. I am bewildered and worried. Bernard Turteltaub EH OUR REPLY TO MR. TURTELTAUB: 7 The problems of which you write ianism to democracy. Your letter il are of great concern to us. Of no less lustrates the reality of this danger concern is your own attitude to these and its insidious character. It is the duty of every loyal Jew, problems, as indicated in your letter. It appears “rather strange” to you be he layman or Rabbi, to withstand that your orthodox rabbi “finds fault the encroachments of the Reform and scolds the Reform groups” in cults, as a menace to Jews and Juda your community, while they have ism. Accordingly, your Rabbi is only “praise for the ‘shuF ”. No bet rightfully obliged to use such means ter explanation for this is required as he deems appropriate to perform than that which is exemplified by the his Jewish duty. , We use the term “encroachments” fact that you yourself, although a former officer of the synagogue, advisedly. In seeking adherents among joined the Reform temple because Jews, Reform cults can gain them “many of my friends belong there”. only at the expense of true Judaism. Orthodox Jews — that is, those who Thus in your own Jewish community, adhere to the Jewish faith as it has with a synagogue which is the oldest come down to us through history — Jewish house of worship in the coun cannot concede the right of any other ty, Reform temples are imposed. As creed to represent itself as “Juda all but the naive would expect, insidi ism” and to claim the allegiance of ous means are employed to cloak the Jews. There is but one Torah, one imposition and to ensure a following. Torah faith and one Torah people. Your Reformers “have only praise The Reform cults — whether labelled for the ‘shuP ” ! What better means “Liberal” or “Conservative” — have could be used to mislead the people as their common starting point a dis of the community into believing that carding of basic Jewish beliefs, prin their intentions are of the very best ciples and observances, motivated by indeed, that they (in contrast to the the abandonment of a basically Jew orthodox) are “broad minded” and ish approach to life. Incompatible “tolerant”, that their creed too with Judaism proper, these cults, by is Judaism, just “modernized and . their very nature, cannot co-exist in brought up to date”, that they seek the same body with it. Whatever the to be on the most friendly rela intent, the inherent aim of such tions with — their intended victims. And thus your friends fall into the groups is the obliteration of authentic Judaism. Reform poses as vital a trap, and thus you, despite your loy threat to Judaism as does totalitar- alty to your synagogue, are ensnared

ner? If our religion falters, it is be cause of those who cannot accept the need for change with tolerance and understanding. I am sure that no body wants to offend the Rabbinate,

May - June, 1953

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Jewish LIFE

in turn. And through you, how many additional victims will be devoured? We share your shame that you are a “three-day-a-year Jew”. Modem life has placed new impediments up on the maintenance of both Jewish belief and Jewish practice. Yet our forefathers through the ages too suf fered and overcame impediments, compared with which those of today are minor indeed. Thank G-d, many Jews today, the core of our people, too have surmounted the obstacles to Jewish living. Others have suc cumbed. It is the task and inescap able duty of Jewry to bring aid and courage and inspiration to those who are lost and strayed and to regain all Israel for the faith and life of Israel. Yes, it is a task of reform — a reform of Jews, not a reform of Judaism. It is not the Jewish reli gion which has weakened and strayed but Jewish people. Yet even though you are denied, or deny yourself, Shabboth and Yom Tov, you are not denied and need not deny yourself the many other mitzvoth. One — among many — is pray er. It is not true that the only reli gious service “which you can attend is that on Friday night at the temple”. That service is precisely one that — for the above-mentioned rea sons you should not attend. You

have the right, the privilege, the duty and the opportunity to attend twen ty-one services of prayer every week throughout the year. It is by all means preferable and desirable that you attend these services in your synagogue — and your synagogue is available to you for congregational worship throughout the week. Re member, prayer is equally required of a Jew every day. If you do not take advantage of the facilities of your synagogue for daily worship — you can and should worship in your own home. The priceless privilege and sacred obligation to perform Di vine worship, according to hallowed Jewish usage, is conferred upon you and upon every Jew personally. The essential thing is that you render this worship — if not in the sanc tity of the synagogue, then in the sanctity of your home, which too is a House of Worship. “Why”, you ask, “Can't the rab bis learn what the people want, and cater to them?” How much better might you, as a Jew, ask: “Why can not the people learn what the Lord asks of his children, and serve Him?” Our holy religion does not “falt er”. Let us, who owe allegiance to this religion, not falter. — E d it o r

BRIEF BUT WELCOME

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¿an really learn a great deal by fol lowing J ewish Life regularly as I have been doing for years.

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Jewish LIFE

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UOJC KASHRUTH DIRECTORY All item s listed below b e a r th e © seal. Item s listed © P a re K osher fo r P asso v er w hen b e a rin g th is o r o th e r U O JC A P asso v er H ech sh er on labeL Ite m s listed • a re K osher fo r P asso v er w ith o u t P assover H ech sh er on label. * Indicates new (0) endorsement.

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Date Muffin Mix Devil’s Food Mix Fudge Frosting Mix (above contain milk) Corn Bread Mix Corn Muffin Mix Cup Cake Mix Fruit Cake Mix Gingerbread Mix White Cake Mix Golden Mix Pancake Flour Mix Waffle Flour Mix (G olden M ix In c., Chicago, III.)

Camps lfor childreni Camp Mohaph (G len S p e y , N . Y . W N .Y . o ffic e 4320 B e d fo r d A v e n u e B ro o k ly n , N .Y .)

Candy © P Barton’s (B a rto n 's, In c., B ro o k ly n , N . Y .)

Cereals Skinner’s (S k in n e r M fg . Co., O maha, N e b .)

taisin-Bran «lisin-Wheat

Jewish LIFE

UOJC KASHRUTH DIRECTORY

<s>

All items listed below bear the (0) seal. Item s listed © P a re K osher fo r P asso v er w hen b e a rin g th is o r o th e r U O JC A P a sso v e r H ech sh er on label. Item s listed • a re K osher fo r P asso v er w ith o u t P asso v er * Indicates new © endorsement. H ech sh er on label.

Fish Products

Condiments

Royal Snack

Dromedary Cranberry Sauce ('The H ills B ro th e r s Co., N .Y .C .)

P u re

< D

F o o d s> B ’klyn , N .Y .)

Heinz (H . J . H e in z Co.)

Horse Radish 57 Sauce Chili Sauce Hot Dog Relish Worcester shire-Sauce Ketchup Pride of the Parm Catsup ( H u n t F ood P ro d ., B rid g e to n , N .J .)

(1884 M arm ion

A ve.

(M other’s F o o d P rod., N e w a r k , N .J .)

Flavorings

Convalescent Homes Dayton Nursing Home

(S . A . H a ra m Co., N .Y .C .)

Cream Herring Matjes Fillets Spiced Herring Lunch Herring Herring Cocktail Tidbits Salmon (in wine sauce) Mother’s Old Fashipned

Westag Lemon Westag Vanilla B ro n x , N .Y .)

Dishwashing Machine Detergents Spic & Span (P ro c te r & G am ble) *AU

(T able P rod. Co.; S a fe w a y )

Flavor Improver A c’cent (M fd . b y In te rn a tio n a l M inerals and Chem ical Coi)

(D e te rg e n ts, In c ., C olum bus, O.)

Food Packages @P Care (20 B ro a d S t., N .Y .C .)

Dressings Cascade Salad Dressing Duchess Salad Dressing Nu Made Mayonnaise Piedmont Mayonnaise

Food Freezer Plan

(T a b le P ro d . Co., Ban F rancisco C al.; d is trib u te d th ro u g h S a fe w a y S to r e s )

«Yitzchok Goldberg & Sons (N e w Y o r k , N .Y .) . *Sam K atz’s Quality Kosher Pood Plan (B ro o k ly n , N . Y .)

Garber’s Misrochi Salad Dressing (G arber’s E a g le O il Corp., B ’k ly n .)

Heinz (H . J . H e in z Go.)

Frozen Foods

Extracts and Flavors

Rapoport’s Blintzes

E x tr a c ts ,

Extracts Emulsions

Flavors Toppings

May m June, 1953

In c .,

Corona,

(F a m ily F rozen F o o d P rod,, B ’kly n , N .Y .)

Cheese Potato Veg. Steak with Protose

UOJC KASHRUTH DIRECTORY

All item s listed below b e a r th e © seal. Item s listed © P a re K osher *for P asso v er w hen b e a rin g th is o r o th e r U O JC A P a sso v e r H ech sh er on label. Ite m s listed • a re K osher fo r P asso v er w ith o u t P asso v er H ech sher on label. * Indicates new .© endorsement.

Frozen Foods (cont'dl Milady Food Products ( B ’k ly n , N .Y .)

Blintzes (blueberry, cherry, cheese, potato) Waffles

Fruit — (Dried— bulk only I ©P

California Packing Corp. (S a n F rancisco. Cal.)

Fruits — l Packaged I Dromedary (T h e H ills B ro th e rs C o , N .Y .C .)

Dates Cranberry Sauce Fruits and Peels Moist Coconut Shredded Coconut

Golden Fleece Pot Cleaner (M e ta l T e x tile C orp., R oselle, N .J .) M y Pal (P a l P ro d u c ts Co., B ro o k ly n , N .Y .)

Procter and Gamble Detergents ( C incinnati, O hio) • Cheer • Dreft Joy *• New Oxydol • Spic & Span Vi--'; • Tide • Sprite (S in cla ir M fg ., Toledo, O hio)

Sweri (A llie d Chem. & D ye C orp., N .Y .C .)

Steel-0 (V .S .B . In c., B ro o k ly n , N .Y .)

Glycerides *Emcol MSVK ( T he E m u lso l Corp., Chicago, 111.)

Honey © P Garber’s Misrochi (G a rb er E a g le Oil C orp.)

Ice Cream Costa’s French Ice Cream (C osta’s Ice C ream W oodbridge N .J .)

Jelly Heinz (H . J . H e in z Co.)

Household Cleansers (S ee also S co u rin g P o w d ers)

Cameo Copper Cleaner (C am eo Corp.. Chicago, III.)

Colgate-Palmolive-Peet Detergents (J e r se y C ity , N .J .)

Arctic Syntex M. beads (bulk only) • Fab • Kirkman Detergent

•

• Vel

Fels & Co. Detergents (P hiladelphia ,P a.)

Felso *Rol Glim

Margarine Crystal Brand (milchig) (L . D a itch & Co., N .Y .C .; m a n u fa c tu red by M ia m i M argarine Co.)

*Mar-Parv (pareve) Nu-Maid (milchig) Table-King (milchig) (M iam i

M argarine

Co.,

Cincinnati,

Ohio) ^Mother’s (milchig)

(Mother’s Food Products) Meat — Canned GG Brand (K o sh e r M e a t P a ckin g Co., W in n i peg, M an., C anada; B e n ja m in W in kler, B ro o k ly n , N . Y ., D istrib u to rs

Beef in Gravy

(B . T. B a b b ii In c., N e w Y o rk , N .Y .)

Jewish LIFE

UOJC HASHRUTH DIRECTORY All item s listed below b e a r th e © seal. Item s listed © P a re K osher fo r P a sso v e r w hen b e arin g th is or o th e r U O JC A P a sso v e r H ech sh er on label. Item s listed • a re K osher fo r P asso v er w ith o u t P assover H ech sh er on label. * Indicates new © endorsement. ^

Meat — Canned Icont'dl

Peanut Butter

Beef Luncheon Meat Beef in Natural Juices Corned Beef Loaf Salami Veal in Natural Juices

Beech-Nut (B e e c h -N u t P a ckin g Co.)

Beverly (T a b le P ro d . C o.; S a fe w a y )

Heinz (77. J . H e in z Go.) Planters (P la n te rs N u t & Chocolate Co.,

Meats and Provisions *Yitzchok Goldberg’s (7. G oldberg & Sons, 220 D elaney S t.,

W ilk e s B a rre , P a .)

Beal Boast

N .Y .C .)

f §

(T a b le P rod. Co.; S a fe w a y )

Potato Chips Blue Bibbon (R e d D o t F oods, M adison, W is.)

( K o sh er M ea t P a ckin g Co.) •

Salami Oxford ( O x fo rd P rovisions, B ro o k ly n , N .Y .)

Corned Beef Pastrami

Tongue

Meat Tenderizer Adolph’s (A d o lp h 's F ood P ro d u cts, B u rb a n k , C al.)

Mustard Heinz (77. J . H e in z Co.)

Poultry — Frozen •

Yitzchok Goldberg & Sons (N e w

Y o rk, N .Y .)

• Mahtov Brand (M a h to v P ro d u cts, In c ., B ’k ly n , N .Y .) •

Menorah Farms (M enorah M ass.)

P ro d u cts,

In c.,

B oston,

Prepared Foods Kosher-Pak Sandwiches (488 A lb a n y A v e ., B ’kly n , N .Y .)

Noodles & Macaroni Products Skinner’s (S k in n e r M fg . Col, O m aha, N e b .)

Egg Noodles

Macaroni Spaghetti Vermicelli

Oven Cleaner Easy-Off (T h e W o lc o tt Co., H a r tfo r d , C onn.)

May - June, 1953

Relishes, Pickles, etc. Heinz (H . J . H e in z Oo.)

H. W. Madison Co. (M edina, O hio)

Mother's (M o th er’s F o o d P ro d .)

UOJC KASHRUTH DIRECTORY All item s listed below b e a r th e (y) seal. Item s listed © P a re K osher fo r P asso v er w hen b e a rin g th is o r o th e r U O JC A P asso v er H ech sh er on label. Item s listed • a re K osher fo r P asso v er w ith o u t P assover • * Indicates new © endorsement. Ilc c h sh e r on label.

• New Octagon Cleanser • Garber’s Misrochi Cleanser (G arber E a g le Oil Co., N e w Y o r k )

Kitchen Klenzer

Resorts ö)P Pine View Hotel (F a llsb u rg , N . Y.)

Salt • Mögen David Kosher Salt (C arey ¡Salt Co., H u tch in so n , K a n sa s)

(F itz p a tr ic k B ro s., Chicago, III.)

• Old Dutch Cleanser (C u d a h y P a c k in g Co., O m aha N e b .)

Pal Products Co. Products (B r o o k ly n , N .Y .) • Lustro Polishing Powder . My Pal • Palco Polish Powder Pal-Lo

Morton Salt Co. Products (Chicago, III.)

• Morton Coarse Kosher Salt • Morton Fine Table Salt • Morton Iodized Salt International Salt Co. Products (S cra n to n , P a .)

• Bed Cross Fine Table Salt • Sterling Fine Table Salt • Sterling Kosher Coarse Salt

Sandwich Spread Lunch Box (T a b le P ro d . Co.; S a fe w a y )

Humko (T h e H u m k o Co%fM em phis, T enn.)

Silver

C leaner

«Instant Liquid Dip Silver Cleaner (L e w a l In d u strie s, N . Y .C .)

Soap *Nutola Kosher Soap

Scouring Powder (S ee also H o u seh o ld C leansers)

B. T. Babbit Co. Products Bab-o Babbitt's Cleanser Cameo Cleanser (C am eo C orp.)

Colgate-Palmolive-Peet Co. Products • Ajax Ben Hur (bulk only) • Kirkman Cleanser

(N u to la F a t P ro d u c ts)

Soups Gold’s (G old P u re F ood P rod., B rk ly n , N .Y .)

Cream of Mushroom

Jewish LIFE

UOJC HASH RUTH DIRECTORY

<S>

All item s listed below b e a r th e © seal. Item s listed @ P a re K osher fo r P a sso v e r w hen b e a rin g th is or o th e r U O JC A P a sso v e r H ech sh er on label. Item s listed • a re K osher fo r P asso v er w ith o u t Passover H ech sh er on label. * Indicates new © endorsement.

Soups fconfJ Heinz Condensed Cream of Mushrpom Condensed Cream of Green Pea Condensed Gumbo Creole Condensed Cream of Tomato Condensed Vegetarian Vegetable Tomato Creamed Green Vegetable Mothers (M o th e r’s F o o d P ro d .)

Soup Mix *Joyce Egg Noodle Soup Mix (Jo y c e F o o d P ro d u cts, P a terso n , N .J .)

*Nutola Chicken Noodle Soup Mix *Nutola Noodle Soup Mix (N u to la F a t P ro d u c ts Go.,

Spaghetti Sauce Skinner’s (S k in n e r Mf g . Co., Omaha, N e b .)

Spices

Tomato Ju ice Heinz

{H . J . H e in z Co.)

Tzitzith W O OLEN

M. Wolozin & Co. RAYO N , FOR R A YO N T A L E Y T H IM

Leon Vogel (66 A lle n S t., N .Y .C .) M. Wolozin & Co. (36 E ld rid g e S t., N .Y .C .) Zion Tallis Co. (48 E ld rid g e S t, N .Y .C .)

Vegetables Dromedary Pimientos {T he H ills B ro th e rs Co., N .Y .C .)

Vegetable Oil ® P Nutola {N u to la F a t P ro d u c ts Co.)

Sugar © P Flo-Sweet Liquid Sugar © P Hudson Valley Befined Granulated Sugar {R efin ed S y r u p s & Su g a rs, In c .) { Y o n k e rs, N .7 .)

{T able P ro d . Co.)

Syrup Sleepy Hollow (T a b le P rod. Co.; S a fe w a y )

May

Heinz {H . J . H e in z Co.) Cider Malt Tarragon White Bex Amber Old Mill

June, 1953

{H u n g a ria n G rape P ro d u cts, Inc., N . Y . )

G o ld 's makes the

Synagogues and Temples

MOST DELICIOUS BORSCHT

, Are Now Presenting

you ever tasted!

Dr. Birnbaum's Superb Edition

Everywhere

of the Prayer Book

tfwnTHDn

Also

Perfect Bar-Mitzvah Gift

G o ld 's

"Fascinating, Practical, Modern .

Home-style

SCHAV *

Only $2.50 at all booksellers, or

HEBREW PUBLISHING CO.

100% Pure HORSERADISH

79 Delaney St., New York 2, N.Y.

- A N N O U N C I N G ^ ; SUMMER INSTITUTE IN ISRAEL July, August, 1953 Sponsored by MIZRACHI HATZAIR in conjunction with

THE JEWISH AGENCY FOR PALESTINE Seven Weeks in Israel with Mizrachi Youth Lectures - Social Events - Studies - Tours

CO-ED 18 - 30 YRS. OF AGE STOP-OVER IN EUROPE Overall cost: approximately $900. Some partial scholarships available

For particulars contact: MIZRACHI HATZAIR 242 Fourth Avenue

New York 3, N.Y.

Jew ish L IF E

V E L makes dishes shine without washing or Vel soaks dishes clean. Don’t wash, just soak; don’t wipe, just rinse. And the hand test proves there’s no “Detergent Burn” to hands with VEL. It’s marVELous!

A1AX Cleanser with “Foaming Action” Foams as it cleans all types of tile, porcelain surfaces, pots and pans. . . up to twice as easy, twice as fast! Floats dirt and grease right down the drain!

F A B washes clothes whiter without a bleach Whiter than any other product with a bleach in the wash water. Saves work, saves hands. Washable colors look brighter, too. Also wonderful for dishes.

WONDERFUL FOR DISHES, TOO!

ALL OF THESE FINE PRODUCTS BEAR THE SEAL OF APPROVAL OF THE UNION OF ORTHODOX JEWISH CONGREGATIONS OF AMERICA

P A L M O L IV E *P E E T

CO M PAN Y

If our customers had designed +

V » *1 «

< vV\ A

looked like thisMighty important words, “OVEN-BAKED!” They guarantee mellow,,nut-like flavor. “Mm a meichel!” Mighty important symbol is © , the seal of approval of THE UNION O F ORTHODOX JEWISH CONGREGATIONS. O F AMERICA. It guarantees a Kosher food!

H E IN Z

KOSHER

S trictly V e g e t a r i a n