SERVING NEBRASKA Ak'D fOWA SIMCE 1920
Vol. LXIII No. 52
Omaha, Neb., Fri., September 13, 1985
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R a b b i M o s h e b e n M a i m o n — M a i m o n i d e s —-. w a s o n e of t h e t o w e r i n g f i g u r e s i n t h e h i s t o r y o f t h e J e w i s h people. T h i s N e wYear's issue is p r e s e n t e d i n cele-
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Rosh Hashanoh 1985-1986
5746 Preparing this issue was a joyful, educational experience. Maimonides, known also as RaMBaM from his title of rabbi and the initials of his name, was born 850 years ago. He is considered to be the most important Jewish philosopher and codifier of the Middle Ages. He also was a famous physician, and his family was deeply involved in the jewelry business. This theme issue of the Jewish Press is different from past issues. Much of the material presented is about the famous Maimonides, his life and his work. A dedicated reader will gain much from perusing this material and hopefully the adult reader will bring some of
incided with pursuits by Maimonides in his lifetime. Consequently, there are interviews with rabbis, physicians, jewelry merchants^As always, we could not contact every possible subject. We hope that you will be pleased with this issue and to start the ball rolling let me quote from this great scholar: "Every human being may become righteous like Moses our Teacher, or wicked like Jeroboam, wise or foolish, merciful or cruel, niggardly or generous." This choice — this optibn — to choose good over evil is as urgent today as it was eight centuries ago. Morris Maline, Editor-in-Chief
this information to the attention of the children. In this way, an academic 'Superman' such as Maimonides can take his rightful place in the minds of Jewish youngsters — his rightful place as a towering figure in Jewish practice and thought. The staff is grateful to Susan Paley for suggesting this monumental rabbi as the theme for this issue, to Rabbi Jonathan Rosenbaum for his delightful consultation, and to the Jewish Press Board of Directors for willing to risk participation in a theme which has little relevance to local interviews. With respect to the local interviews in this issue, subjects were selected because their present-day professions co-
The allure of Moses By Rabbi Jonathan Rosenbaum in building an intellectual center. Everybody has heard of Maimonides. Throughout this For many of us, the name rings vaguely in the recesses of our minds like some half-forgotten ac- golden era, the Jews of quaintance or the subject of a lesson once memorized Muslim Spain -did not but now blurred by passing years and current study only Torah. While thoughts. We know he was important, medieval, rab- Christian Europe lanbinical, and wise. But why, we ask, should we cele- guished in the "Dark brate him, should we recognize his 850th birthday as Ages," Islamic culture eaif it were some demicentennial event like the founding gerly absorbed the Clasof the Republic or the anniversary of a noble states- sics of ancient Greece, both philosophical and man's, birth. How could one who lived so long ago be "relevant"? scientific. These great What does the medieval have to do with modernity? works were translated Rabbi Rosenbaum How could a contemporary of Richard the Lion- into Arabic as Muslim hearted and Saladin, a man who lived before ration- theologians planted them in the very marrow of Isalism, the invention of printing, and the harnessing lam. For them, the writings of Aristotle et al com•of electricity not to mention Adam Smith, com- prised the most objective knowledge of the physical , puters.and rohotics, have any import to us? Yet this word and thus, by definition, complemented religion. other Moses did and does. Jews under Muslims were fully conversant in Ar' abic, the learned lingua franca of the age, and they embraced as natural the connection between Torah ; A legendary life and the budding secular learning which was firmly Maimon ben Joseph, the father of Moses Maimon- anchored in Classical sources. Thus, it was not to a ides (and fromwhom his English name derives), spent small and uncultured multitude that Maimon minhis early career as a dayyan (religious judge) in istered as dayyan -in Cordoba. The Andalusian city Spain's southern peari, Cordoba. The city had been of southern Spain was a scholarly focal point for both the capital of the Omayyads, the Muslim masters of Jews and Muslims, and, like the rest of Muslim Spain, most of Iberia from the middle of the eighth century a relatively free haven for Jews. Maimon had studied until the early years of the eleventh.Under these rul- with leading scholars of Sephardic Jewry and was also ers, Jewish learning and culture prospered. Some well schooled in the literature and science of Classical ' , Jews rose to high positions in the service of the caliph Greece. and philosophers, poets and scholars eagerly joined Into this commiinity, Moses, Maimon's son, was
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born on the eve of Passover, 4895 (1135) and in it he received his early education. The descendant of at least five generations of Jewish scholars and judges (at the end of his commentary to the Mishnah, he actually traces his patrilineal ancestors back seven generations), Moses received his earliest education from his father. Cordoba's many schools and libraries and its appeal for students from throughout the western Mediterranean provided a cosmopolitan backdrop for the' learning of the father and his young son. Moses' boyhood was calm and comfortable. Then,, almost symbolically, his idyllic childhood in that bastion of the intellect ended suddenly with his Bar Mitzvah year and the fall of the city to a fanatical Muslim sect called the Almohads. A religious ahd political movement which originated among the Berbers and transformed zeal into military conquest, the Almohad movement claimed to be a purifying force in Islani. Like Spanish Christians centuries later, the Almohads established inquisitions to root out heretic Muslims. Their fervor was soon translated — in direct violation "of Koranic law and Islamic tradition— into the coersive conversion of Christian and. Jews. For Maimon and his family; the;«hoice was obvious. In 1149, they left Cordoba and;wandered through Spain and quite.possibly ^royenceipr more than a decade. It would be 1160.befo#3'the ifarnily would come to rest in Fez, Morrocp;: D'egp^ie the Jiaiidships of travel and the risks tolifef theypungMpsescontinued (contiri#d;6ri:/page:42)
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S«pttn*«f 13,1985
May the New Year bring increasing strengthand courage to those engaged in the struggle to preserve the freedom and dignity of free We wish for men of good-will everywhere, bountiful . \ blessings of good health, happiness and security.
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teptemter 13,1985
" . . . don't look for zebras" "When you hear hoofbeats, don't look for zebras." This directness and simplicity of philosophy are characteristic of Rodney Shkolnick. An Omahan of 24 years, he served as an associate professor of Creighton University Law School before advancing to Dean. "I tell my students they, should think of a normal explanation to a problem; a direct and simple explanation is much more appropriate than something more complicated. For example, when you hear hoofbeats, you don't necessarily look for zebras." Born in Davenport, Iowa, he moved with his family first to Havannah, Iowa, and then to Centerville, Iowa, to take over the family plumbing business. Although he had no formal Jewish education as a young boy, (there were two Jewish families in Havannah'") he lovingly remembers his Russian grandfather. "Heritage is important," Shkolnick said. "Examples are more important than words. I can still remember the long, formal Passover seders at my grandfather's house." He met his future wife Lois in Iowa City, Iowa, where they both attended and were graduated from the University of Iowa. The Shkolnicks have two eons; Jeffrey, 27, lives in Houston, Texas; Stuart, 25, is married to the former Judy Handleman of Omaha and lives in Iowa City. When asked if his heritage as a Jew was in conflict with his position as the first Jewish dean of the Creighton Law School, a Jesuit University, he replied, "There's,really no problem. Creighton has always served the Jewish community of Omaha. We have many illustrious Jewish alumni. There has always been a high degree of Jewish participation in Creighton. Being Jewish here gives me another dimension. It's always interesting to be a member of a minority in a larger community. It gives one a greater understanding of people." Creighton is a small university with a student population of approximately 6,000. It is made even more closely knit by the fact that there are so many schools-within-the school: a law school, a medical school, a nursing school. "Creighton University has always had a close family feeling among its constituent components. The sense of family that comes from my Russian-Jewish background gives me a feeling that is useful in a
school the size of Creighton, which operates yi personal interaction and'communication." ' i In addition to his responsibilities as Dean, Shkolnick also teaches half of the first year law class. "One is a teacher to have an impact on kids. The first year is the most formative, and students are the most nervous. It's important that they understand that I know what's going on. This way, at least half the students will feel free to talk to me as Dean about their problems. There is a reputation at Creighton of communication. There is a very open atmosphere here. We are about a serious business, but we don't have to be serious all the time to do it." Dean Shkolnick feels that the legal system in America is essentially an American development. "Founded upon a JudeoChristian ethic, our jury system is certainly better than anything else people have tried." He feels strongly about the" role of our judicial system. "Humans are not smooth, and there are no easy answers. Every bit of human conduct brings new forces into play, and the law must be responsive. Everybody is in favor of fairness, truth, and justice. We're especially lucky in Nebraska because our court system seems to run more efficiently than most other states." What does a dean do for relaxation when he isn't being Dean? "Play golf and read detective stories. There's nothing better than a good adventure story." And finally, when asked what his aspirations were beyond being Dean of Creighton University Law School, he replied unhesitatingly, "Go back to the classroom full time. I like nothing better than being a teacher of law. I also plan to enjoy myself!" The Shkolnicks are members of Beth El Synagogue. Dean Shkolnick's father was born in Russia and came with his parents to the United States through Galveston, Texas. Like many other immigrants who came into the U.S. from Galveston, the Shkolnick family was sent to the midwest to find jobs and homes. Dean Shkolnick's father graduated from the University of Iowa as an electrical engineer. (S.P.)
Dean Shkolnick
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r 13,1985 "\y'rr-\-.".:-!:Xr-'- ":'-•'
•'••; "Watching him move about the well-lit state conjures up memories of a hummingbird moving from flower to flower. Never stopping in one place too long, but covering every location carefully. Carefully, indeed, for this kind of attention has allowed Isadore
Ike Friedman assists customers.
"Ike" Friedman to turn his Borsheim's Fine Jewelry
into the fourth or fifth largest jewelry store in the nation. Jokes Mr. Friedman, "We may Seven,be number one. I don't know." . ' x And in these days of high technology, account numbers, and impersonal service, jt would be understandable for a store as large as Borsheim's to forget about the customer and concentrate only on sales figures. Mr. Friedman, however, does not find this to be understandable. "The most important rule in business," he says, "is to treat every customer with care." Apparently, Mr. Friedman's simple, but effective, business philosophy works. Mr. Friedman began working early in life selling newspapers. When his father bought Borsheim's in 1950, the young newspaper carrier began working in the jewelry business. Since Mr. Friedman's father purchased the jewelry store it has "grown bigger physically and has gotten better." Today, - Borsheim's employs approximately 45 people. And although the store is getting larger, it still has a family-owned flavor to it. "I have two sons-in-law working here," boasts Mr. Friedman,, "and a daughter and my wife work here parttime." Mr. Friedman estimated that approximately 40 percent of his business is customers from out of town. But how can one store in Omaha, Nebraska, attract such long-distance patrons? Mr. Friedman, answers, "It's simple. We have a huge selection, good quality, and fair prices. This gives us a large following." It's not surprising that Mr. Friedman, has been so successful, for his teacher was his aunt, Rose Blumkin, of Nebraska Furniture Mart fame. "I learned a great deal from my aunt," says Mr. Friedman. "She taught me how to run a business. She taught me that without the customer, you're nothing." But again, why Omaha? Wouldn't it be
better to move to a larger city like Chicago, Kansas City, or Dallas? The answer is firm and honest: "'Why should I? The customers keep coming back, I like the low operations cost of the downtown area, and, £« you can see, downtown Omaha is coming back." Mr* Friedman was born iri Omaha, raised in a very religious home, and even sang in the synagogue choir. Since his younger days he's see.n'many changes in Omaha and in the Omaha Jewish community in particular. ''Today there're more things to do," he says, "Just look at the JCC, the Livingston Apartments, and the Blumkin Home all in one location. Also, the younger people are taking a more active role. We're seeing a younger bunch at the-Federal ion and I think that's fine." And as the city itself continues to grow, Mr. Friedman believes that the Jewish population will become more affluent. He comments, "As I see it, more people are getting involved and there's nothing wrong with that." Mr. Friedman holds that "hard work never hurt anybody. I've worked almost all my life. To get anywhere you have to work for it." But a recent illness, in which he lost 50 pounds, has made Mr. Friedman slow down a bit. "I'm going to try to smell the roses." And with three children, seven grandchildren (and two more on the way), Mr. Friedman is going to have a lot of roses to smell. '••••' , While he'll claim that he's slowing down, Mr. Friedman still moves around the store, greets and helps his customers, and runs the day-to-day operations of a first-class jewelry store. It seems impossible, but Ike Friedman makes'the hummingbird look like a tortoise. (D.C.)
doos nor bccoi ,ID more by virrua of the i'ocr htnri ilia entire world ogress y/iih if,. n c !c:-s so even jhhc? whc!3 v/orlc) dic.crsos wilh it. .March Nc-vu:Jiim 2:15
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"It's a nice community. I'm very familiar with it," said Dr. Steve Denenberg about his nativei Omaha. Denenberg recently opened a practice here after finishing a year-long period of intensive training in his specialty, head-and-neck surgery. In the dozen years since his graduation from Omaha Central High School, Denenberg has been busy with college, medical school, and the additional training required to become a physician. In an interview, he said the large amount of time required for study and other education-related matters often left little time for becoming familiar with the particular community he was living in at the time. However, Denenberg was able to make a few general observations about the various regions of the country he has seen while getting his education. Cities within those regions have included Boston, Des Moines, Palo Alto, California, and Birmingham, Alabama. Denenberg said California had the fastest pace of all, noting that the state's usual laid-back reputation is somewhat false. Of Boston, Denenberg said it is "hard to look objectively on it." Harvard was where he went to college, and the newness of the whole experience made it difficult for him to comment on his time there. But, he did say it was "not as fast and dirty as New York." Birmingham, he said, was "kind oflike a big Omaha' with southern accents." It was there that he spent the past year, in a fellowship program sponsored by a national association of plastic and reconstructive surgeons. Denenberg equated the experience to that of an apprenticeship. Under the fellowship program, 10 surgeons across the United States each take in one person a year. To Denenberg, the location of the fellowship was not important. He said the reputation o,f the doctor giving the fellowship was the most important, adding that he considered Dr. E. Gaylon McCollough, the doctor the worked with, as the country's best headand-rieck surgeon. Why did Denenberg decide to become a doctor in the first place? .He said he has always worked well with people, and has the ability to empathize with their problems. Yet, he added that most people choose a field in medicine
based more on the particular activity itself instead of whether or not it involves working with people. For example, he said that although pathologists do not usually work closely with patients, it does not mean they are anti-social. In Denenberg's case, the ability to work well with people and the particular specialty seem wellmatched. He said the area of facial plastic surgery requires good rapport with patients, because the areas of the body involved are the ones people tend to look at the most in everyday situations. "It's a little scary to have an operation on your face," said Denenberg, "even if you want it very much." He added that the patient must be helped through the treatment process, and must be informed about the treatment they are receiving. Although the idea of doctor/patient rapport is important in his area, Denenberg said it is important in all other areas of medicine as well. ; Training is very important to the doctor in his or her residency, because that is where a medical school graduate learns how to deal with life-and-death decisions. Denenberg said that although most residents do not have formal training in psychology, they learn a great deal by watching their teachers' actions. For example, he said residents are often hanging around outside a patient's room when the chairman of a hospital department makes an unpleasant announcement to that patient. The residents note what is said, and how the doctor says it. By example, they learn. Denenberg said some doctors fare better than others with such announcements. "You find doctors who are very good at telling patients that they're going to die, and I've also met doctors who would never do that," he said. In cancer cases, he said it is extremely important to have a doctor who can see what he called, "the big picture." That doctor must be one who knows the state of the art in cancer surgery and is able to communicate it to the patient. Ninety-five to 98 percent of head-and-neck cancers are due to smoking, said Denenberg, and there are some patients who simply cannot be saved. In such cases, his philosophy is to let the patients decide what they want to do, based on the alternatives he de-
Steve Denenberg scribes to them. Denenberg said he thinks physicians shouldffie objective when describing treatment choices to their patients. "I think that's the way Maimonides would have wanted it," he said. (H.K..M.)
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uring the High ^Holiday season, our thoughts turn .gratefully to the people in our community who have made our continuing progress possible. We value our patients and others whom we serve. Bergan Mercy is committed to caring for
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The Jewish quality of life Commitment to a particular Jewish lifestyle. Daily practice of Judaism. To
Rabbi Isaac Nadoff, those are the things Jews should be concerned with.' In an interview in his office, Rabbi Nadoff, the leader of Beth Israel since 1965, Eaid it is very important for Jews to include what he called "the Jewish quality of life" into their lives. Without it, he said, "it's easy to lose sight of Jewish goals and to end up hacoming part of the melting pot that America represents, and that leads to assimilation." He added that today, "we have a lot of assimilation.'' What Rabbi N&doff said he is looking for in Jews is not necessarily more community involvement. "One can be very active communally and raise lots of funds for Israel, and serve as president of this organization or that organization, and yet not incorporate in that person's personal life a Jewish quality of life," he said. Rabbi Nadoff noted that, as a rabbi, he has a difficult time convincing people to be more observant because "the environment is not conducive to a religious way of life. This is a secular society in which we live." He reflected that "things that pertain to religion are looked upon as of out of place, and out of step," adding that in the minds of most, such things are old-fashioned. Rabbi Nadoff believes rabbis are much like salesmen. The important difference is that the rabbi's product is religion. "In most instances," said Rabbi Nadoff, "I don't feel that I have been successful in selling the product. In some instances, I have succeeded." Some of those success stories involve former Beth Israel students. Rabbi Nadoff noted with pride the young people who went from Beth Israel to study at
advanced Jewish-learning institutions in St. Louis, Chicago, Denver, New York, and Israel. ' > To get his message across, Rabbi Nadoff said, "There's only one tool a rabbi has. And that tool is the power of speech. Communication. The ability to persuade a congregation and to pereuode individuals about the importance of Judaism in their lives." Rabbi Nadoff said it's difficult to persuade people to change their lifestyles using only communication. A certain amount of persuasion is also usually in order. "You have to go to the potential customer and persuade him, 'Please listen to me. I have something to share with you,'" he said, adding that in most instances, people are not interested in his message. Even though Rabbi Nadoff's message does not always result in success, he said it is important for Judaism to remain constant. "Change," he said, "really only means a lessening of the standards and a lowering of of the values." He gave as a hypothetical example a ' university which lowers its entrance requirements in an effort to admit more students. In the end, he said, what that school will do is increase its population of bad students. Rabbi Nadoff said ignorance of Judaism by its members is a problem and . added that a lot of Jews are lost to Judaism "simply because they don't find anything meaningful in Judaism if they don't live it, and become learned in it." And what about the future of Judaism? Rabbi Nadoff said it's hard to predict. "You know, 50 years ago the predictions were that Judaism could not possibly survive in the United States." He noted that many people thought Jews would become completely
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Rabbi Isaac Nadoff Americanized, with Jewish practice falling by the wayside. That prediction was wrong, he said, and pointed to the intensive Jewish life which goes On in many areas of the United States. As for the next 25 to 50 years of Jewish life in this country, Rabbi Nadoff is hesitant to predict anything. He said things could go in a^ negative way, with many Jews becoming lost due to assimilation and intermarriage. Or,
the exact opposite might happen, with a renewal of Jews' interest in their own faith. Whatever happens, Rabbi Nadoff is certain of at least one thing. "There's no question in my mind," he said, "the future of Judaism depends on the degree to which Jews feel that they have to be committed to Jewish life and to Jewish values. Once we give that standard up, we assimilate, we get lost." (H.K.M.)
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Jewish Press
September 13,1985
Maimonides: a hallmark of Judaism's unity and diversity By Rabbi Sidney H. Brooks Rabbi Emeritus Temple Israel The philosophical world at large remembers Maimonides with boundless admiration. Of all the philosophers and religious codifiers in history Maimonides represents a monumental achievement of Jewish thought. Less known, is the fact that even the great Maimonides had hi^ detractdrs. Violent controversy attended some of his published work written, .jncidentally, both in Hebrew and Arabic. Maimonides illustrates for us, superficially to be sure, that no one in the long prophetic and scholastic history of Judaism can speak for all Jews with universally accepted authority. No one, not even Maimonides, can say: "Judaism says ...". We are a magnificently diverse people in our customs, our theology, our rituals, our prayerbooks, and our life-styles. We at Temple Israel, in keeping with our liberal view of Judaism as a diverse expression of faith and practice, possess a marvelous illustration of that principle. We are aware that Maimonides, among many other great lights in Jewish literary history, was rejected out of hand by many. His books were by some burned and excommunicated and he himself was on several, occasions declared a heretic. Nevertheless, his mark upon Jewish and general world thought was secure. In like manner, many communities of our people have been burned and removed from life by unspeakable cruelty. But their mark and martyrdom remain. In the Milton and Corinne S. Livingston Chapel at Temple Israel we enshrine two rare Siphrei Torah in the Aron Ha-Kodesh. One is a remnant of Germany Jewry brought to this country and given to our congregation by a survivor. It is, of course, an Ashkenazic Torah. Tjie other is a- Sephardic Scroll from the tradition with which Maimonides was familiar and in which 0 h e lived.
Mr. Papachadou importuned the Newmans to take the Torah Scroll from Cairo to the freedom of the United States. Secreted in Mr. Papachadou's home to save it from desecration, the scroll represented part of the remaining sancta of the Jewish community from its closed synagogues. Placed in the Livingston Chapel alongside the Ashkenazic Scroll, the Sephardic Scroll to this day represents the diversity of our customs and at the same time our unity with the Jews of North Africa and those elsewhere both in time and place who follow "minchagim" different from ours. The mounting of the Sephardic Scroll is unlike that with which we are accustomed. Rather than being covered with a mantle it is encased in a hard and adorned wooden box called a "tik"..The sides of the case open and one may read from the scroll as it stands upright. The calligraphy varies from the scribal Hebrew letters associated with the Ashkeriazic Scrolls. More importantly, the contents of the scroll are identical to that of any valid (kosher) Torah. We are one people. We are also a varied people in thought and in practice. Maimonides, I like to think, would have approved of that. In spite of his monumental attempts to codify the laws of Judaism, he knew there were differences and that all our practices and prayers based upon a very few fundamentals, were the words of the living God.
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This Scroll was the gift of Mr. and Mrs. Calvin . (Nick) Newman who obtained it in Cairo* There they had met Marc Papachadou whose daughter lived in Omaha at that time.
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Rabbi Brooks points to the open scroll showing how the Torah is read while it remains in a vertical position.
The Sephardic Torah (left) is situated next to an Ashkanazic Torah in Temple Israel's chapel.
13,1985
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Reminiscences on a philosopher By Rabbi Myer S. Kripke Saul was our first child, born in 1940 in Bay Shore, Long Island. After living in New London, CT, for five years, where Madeline was born, we moved to Omaha in the fall of 1946.1 had been here since late October that year, and Dorothy, with Sau! and Madeline, joined me here when housing became available, late in December. Sau! was then just six, a firet-grader. Netta was horn here, in 1918. ' ' Saul had showed very early that he had special gifts, at first in language. When ho was only 18 months old, from o high chair, as a piest with us at the home of friends for the Seder, he chanted the Four Questions perfectly. Dorothy had been teaching (this was New London, CT.), end her voice with the Four Questions was around our house that spring, and Saul picked it up. Our friends still speak with awe of that Seder and Saul's Four Questions. ' During his first year in Omaha he found a Hebrew primer somewhere in. the house. Without telling us he went through it and taught himself to read Hebrew. Mechanically, of course I mean, phonetically. But accurately. As a 7-year old he entered our Talmud Torah's second grade, with 4th grade youngsters. For the most part Saul is an auto-didact. Although he has had his share of good teachers, he taught himself most of what he knows. He didn't hurry through school. Dorothy and I did not feel that that would be good. But he was never content with only what was being taught in school, and he read avidly outside. Some of his reading came from our own library at home, largely in English literature, Judaica, and philosophy. A good traveling company played "The Taming of the Shrew," and Dorothy and I had tickets. At the last moment an emergency in one of our Synagogue families kept me from attending, and Saul went with Dorothy. He read eagerly along with the play and during intermissions, and his enjoyment of Shakespeare's lines and the good comedy of the troupe, Dorothy recalls, seemed to her to surpass that of anyone else in the audience. Though he was only a 4th grader at the time, he went through much of Shakespeare.after that performance, including histories and tragedies, as well as comedies. At about the same time, when he was a 4th grader, he told me of an interesting fact he had noticed with
numbers. I didn't believe it would work with any numbers picked at random; but it did. Reduced to quick statement, what he had noticed was that for any two numbers, the product of their sum dnd their difference equals the difference in their squares. When I put it into algebraic terms it became immediately tip-' parent: (a+b)(a-li)-a--b-. When I showed him that, he was introduced to the terra "algebra." And when I showed him how any operation used on both sides of an equation produced another equation, the whole wonderful world of algebra opened before him. Before long, although I could not appreciate it, he had produced a proof of the irrationality of the square root of 2. (i.e., the square root of 2 cannot be expressed exactly in any number, no matter how many numbers follow the decimal point, nor in any exact fraction.) I was simply flabbergasted, in dealing with the (a+b)(a-b)=a 2 -b 2 discovery, that he had produced this by induction, by trying numbers in his head, without the use of algebra. As. he grew older in his grade school years, he started to read philosophy. He asked", How do I know that I am alive? I responded with DesCartes' "je pense, done je suis." He dug out the Meditations in my library and read it. For sentimental reasons, he now cherishes that copy of the Meditations, now, of course, his own' — from my library. After that he read other philosophers. Although he disagreed with my advice, he followed it and read a history of philosophy. Actually he preferred to read philosophers, without being side-tracked by the appraisal of another person on this philosopher or that. When Dorothy and I spent a large part of one summer (1952) in Israel, Saul and his sisters stayed in two different homes of aunts and uncles in the East. One of the aunts, to this day a practicing professional bio-statistician, had a selection of her mathematics books, and Saul learned algebra — again without telling anyone. But in the fall, in the 8th grade, Saul told us that it would be useless for him to take 9th grade algebra. When I explained the problem to the then principal of Central High School, he permitted Saul to take freshman algebra exams at the end of the first and then at the end of the second semesters. Though Saul was still in the 8th grade, he got 100 on both exams. When he was in high school, he was first in the
Saul Kripke State of Nebraska for four years running in the national high school mathematics competition. And it was in high school that philosophy began to concern him deeply.f'He had been introduced to symbolic logic by an 8th grade teacher. In'high school he began to write original papers in this field. He showed one of them to a professor who taught mathematics in the graduate school of an eastern university. That professor said he would have been very (continued on page 41)
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A matter of legal interpretation • "The entire underpinning of Judaism as I ilinder| stand it is a matter of legal interpretation," said David | Herzog. I Herzog, an Omaha attorney, said in an interview [ at his downtown office that it was his grandfather's | involvement in the study of Talmud and other great I Jewish works which was partially responsible for his j beginning a law career. i ! . As a young boy in Milwaukee, before his family i moved here, Herzog noted th'e devotion his maternal ! grandparents had to that'city's Rabbi Twersky. "A lot of people don't know this," said Herzog, "but a rabbi is actually a canon lawyer. He knows and has ' been schooled in legal matters." Herzog noted that the history of Judaism has included a number of revisions of the code of conduct, one of which was written by Maimonides. He finds a distinct parallel between the system of justice used now and the one used in ancient times. "What is repeated," he said, "is a reverence for the law. This idea that no man is above the law, no man is an exception to the law." Another thing Herzog expressed was his feeling that law is an understandable process by which humans morally guide themselves. Seen in terms of his own Career, Herzog said he has never concerned himself with the guilt or innocence of any of his clients. He said he is more concerned with circumstances surrounding the apprehension of the defendant or the accused, with an eye toward seeing that rules and regulations are followed. , Herzog began his law career in New York, after graduating from the University of Nebraska-Lincoln School of Law. In 1966, he returned to Omaha and became a deputy county attorney. He explained the position as that of a criminal prosecutor employed by the county attorney. In the two years which followed, he was involved with a large number, of felony cases. He decided to begin a private practice in 1969, and it was soon after that, in 1970, when he became involved in his first big case, the defense of David Rice. Rice was convicted of first-degree murder in the suitcase-bombing death of Omaha Police Officer Larry Minard.
A number of other well-publicized criminal cases followed. All the publicity, however, sometimes did not give a true impression of Herzog. "Unfortunately, the newspapers and the media are more interested in the dastardly people I represent," said Herzog, "so I am more known for the David Rices, and the Ulysses Cribbses, and the Janice Fitzgeralds, and the John Salanitros, and other^ people that I've been involved with. But that by no1 means is my major preoccupation." Herzog said he mostly deals with civil litigation, especially personal injury trial work, and any trial work which involves preparation for courtroom presentations. Evidence of his work surrounds him. Medical books and large multi-colored anatomy charts fill his office. As an example of the type of work" he usually does, Herzog pointed to a case where a young man was horribly burned in an explosion. The case ended with a large settlement for the man. "But nobody knows about that," said Herzog, "and unfortunately my reputation is still on the criminal side." In the interview, Herzog was asked to comment on the legal system today, and how he thought it could be improved. One thing he stressed was the high cost of litigation. Such costs, he said, are the biggest problem faced by the citizen today. All sorts of things enter into the cost of litigation, said Herzog. Such items include the cost of obtaining witnesses, the cost of taking depositions, and the cost . of lawyers' time. He called such costs "astronomical." Because of high costs, "It's becoming too expensive for citizens to obtain redress of grievances," Herzog said. As a result, many grievances are not acted upon, and the rights of people are not being upheld, he added. He said the availability of legal services to everyone is a problem, because many people have too much money to qualify for conventional legal aid, but too little to be able to afford a private lawyer. Another problem he segs'is the tremendous number of lawyers in society. "Between the Nebraska law school and the Creighton law school, we turn out 400 lawyers a year. I don't
• Super Checking
David Herzog know what the employment statistics are, but I doubt that more than 10 percent of those lawyers find jobs in the private law firms," he said. His advice to' those anticipating a law career is to observe the law of supply and demand. He said aspiring lawyers should understand that jobs tend to go to those at the top of the class, or those who serve as clerks to federal and state judges. "There is always room for the accomplished top veneer of lawyers," said Herzog. "It is the bottom two thirds that are going to have trouble." (H.K.M.)
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Pag* 22
•taptah Press
13,1985
Maimonides in the
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Continuing Care
By Rabbi M. Mitchell Sereis ' Director ( Sephardic Community Program . Yeshiva University As we mark the 850th Anniversary of the birth of Moses Maimonides in Spain, we pay respect to a multi-talented rabbi who has left an immense impact on the Jewish people as a whole. The! Sephardim of North Africa and Asia have kept alive his memory in ail aspects of their daily lives. While the Ashkenazi Jews of Europe continued to study Maimonides' legal work, the Mishneh Torah, the code of Jewish law, the Sephardic Jews continued to live with Maimonides in a very vital sense. The Jews of Yemen were most personally affected by Maimonides. While working as a physician in the court of Saladin in Egypt, Maimonides received a tearful letter from the besieged Jews of Yemen. Having been forceably converted to Islam, these Jews readily returned to Judaism. They were fearful of the consequences on their immortal souls. Consequently they wrote to Fostat, as Cairo was called then. These heartbroken Jews received a remarkable letter of comfort, support and praise, entitled Egeret Teman, the letter to Yemen. The author was Maimonides who was but thirty-four years old. The letter spoke of faith and eternal love; words of solice which lifted the spirits of all of Yemenite Jewry. Consequently, the Jews of Yemen respected Maimonides and included his memory in the mourners' prayer, the traditional Kaddish. This inclusion is unique amongst world Jewry and is indicative of the esteem in which Maimonides is held. It is his code of Jewish law rather than the later Shulkhan Arukh of Rabbi Joseph Caro which the Yeminites continue to follow. Many Torah scrolls can be found in various countries of Afro-Asian Jewry which follow the laws and regulations as laid down by Moses Maimonides. One such Sefer Torah is the 800 year old Ismailiye Torah in the Sephardic Reference Room at Yeshiva University of New York City. The Ismailiye Torah, recently arrived from Egypt, clearly follows the regulations of Maimonides rather than any later codes of Jewish Law. In Cairo, Egypt, the Synagogue of Maimonides was. maintained. His chair where he sat while dispensing medical advice was cherished and preserved as the chair of El-Hakim, the physician. Young men seeking advice on marriage or business or preparing for university examinations would spend the night there, sleeping at the foot of the chair.
The chair disappeared during the recent Egyptian-Israel war. Recently an Egyptian Jew, Halfon Hamaoui, paid for a translation of Maimonides' Guide to the Perplexed back into the original Arabic from its Hebrew tradition. The Arabic translation will enable Muslim scholars once again to study their beloved Maimonides. The most important means by which Maimonides has remained vital is in the folklore of North African Jewry. Maimonides fled Spain during the period of the invasion of the fanatical AlMuwahadim Muslims. Maimonides travelled.with his parents through North Africa until he finally settled in Egypt. Moroccan Jews in particular, as reported by folklorists such as the eminent David Noy, Yehuda Avidu, Yeshayahu Berger and Moshe Lazar, told and retold legends and stories about Maimonides. One legend relates to the medical and intuitive prowess of Maimonides. When Maimonides was physician to the Sultan, his Muslim colleagues were extremely jealous of his success and rapid rise in the court. They challenged Maimonides in front of the Sultan. Said the leader of the group of Muslim physicians, "Tomorrow we shall put you to a test." Maimonides answered "So be it." The next day they all appeared before the Sultan. The Muslim doctors brought in a patient whose eyes wer bandaged. They questioned Maimonides "Can a man who is blind from birth see?" Maimonides answered, "No. A man born blind can never see." "Well," reported the learned doctors, "You are wrong. This man was born blind. We have operated on his eyes and will now remove the bandages." They removed the bandages and the patient reported that he could see. Maimonides inquired, "Were you born blind?" "Yes", responded the patient. "Now is the first time you can see?" asked Maimonides. "Yes", responded the man. Maimonides took out a red handkerchief and.asked the patient "What color is this handkerchief" "Red" responded the patient. "Well", said Maimonides, "How did you know the name of the color if you never saw before?" The man later confessed that the physicians had forced him to;lie and • he was never blind nor had he been operated on. Maimonides had won. Because of Maimonides' famed intellectual power he was often called upon even in legends to come to the aid of his people. In another legend, Maimonides' wisdom is the main point. The King of Morocco had his place in Fez. There he loved to play draughts.
Births 5745 1S(64-85-/' SONS Mr. and Mrs. Paul Altman Mr. and Mrs. Dan Bleicher Mr. and Mrs. Steven Blotcky Mr. and Mrs. Stephen Brown Mr. and Mrs. Mark Delman Mr. and Mrs. Steven Mark Dresner Mr. and Mrs. Morris Friedman Mr. and Mrs. Bruce Gilinsky Mr. and Mrs. Scott Gilinsky Mr. and Mark Glotten Mr. and Mrs. Bruce Goldstein Mr. and Mrs. Larry Greene Dr. and Mrs. Larry Malashock Mr. and Mrs. John Marshall Mr. and Mrs. Alan Mirson Dr. and Mrs. Allen Morris Mr. and Mrs. Michael Perimeter Dr. and Mrs. Joseph Pollack Dr. and Mrs. Phil Rich Mr. and Mrs. David Ruback ' Beth Wintroub and Tim Schabacker Mr. and Mrs. Bruce Schneider Mr. and Mrs. Mark Sherman Mr. and Mrs. Harry I. Silver Mr. and Mrs. Bob Spitzer Mr. and Mrs. Jeff Taxman"
DAUGHTERS Mr. and Mrs. Lawrence Caulfield Mr. and Mrs. G.ene Chaves Mr. and Mrs. Frank Comisar Mr. and Mrs. Harvey Cooper Mr. and Mrs. Stanley Edelstein Dr. and Mrs. Jeffrey Farber Mr. and Mrs. Howard Friedman Mr. and Mrs. Alex Grossman Mr. and Mrs. Charles Helwig' Mr. and Mrs. Ronald-Ipock Mr. and Mrs. Michael Katzman Mr. and Mrs. Doug Laguens Mr. and Mrs. Seth Levy Mr. and Mrs. Greg Lovette Mr. and Mrs. Robert Louis Marcus Mr. and Mrs. Jon Meyers Mr. and Mrs. Gary Rifkin Mr. and Mrs. Steve Rothenburg Mr. and Mrs. Marty Shukert Mr. and Mrs. Steve Simon Mr. and Mrs. Asha Slater Dr. and Mrs. Charles Taylon •
TWINS Mr. and Mrs. Donald Yale
,1985
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But he would only play against Worthy me alive there." The king ordered the opponents. One .such opponent was the grave dug. The skeleton of a donkey Chief Rabbi of the Jewish Community was found there. The king responded to of Fez. The two played for a very long say that Rabbi Benezra was sent by time and it appeared that the rabbi heaven. In appreciation, the king acted would lose. The rabbi asked to leave the favorably towards the Jews. room for a few minutes. He used one of Benezra went to Maimonides and the Royal eagles to carry a drawing he told of all which had occurred. Benezra had made of the game to Maimonides showed Maimonides how to be active in Egypt. The eagle soared and flew on behalf of the betterment of the comswiftly to its destination in Fostat. The munity for which he should use his pobird quickly returned to the Moroccan sition. It was a lesson well-learned for rabbi with the" next move drawn on a Maimonides became an advocate on bepiece of paper held in his mouth. The half of his people. rabbi returned to his seat and made the Having lived a full and active life as move which led to the defeat of the teacher, scholar, physician, astronomer King. The King looked quizically at the and philosopher, Maimonides sought to rabbi and said: "I know your style of have his burial take place in tho holy playing. This move which led to my de- land of Israel. Legend reports that he feat is not typical of your style. But who had ordered to have his body tied to a could have helped you and so quickly?" donkey and wherever the donkey was , The sage revealed that he had sent a to find rest there he should be buried. drawing of the game situation to Mai- Consequently, Maimonides' gravesite is monides in an eagle's beak. The wis- to be found near Tiberias, Israel. A dom of Maimonides prevailed. small, raised tombstone, the length of Another legend comes to tell us of the body, was placed as a marker and how Maimonides changed from learned is visited annually as a site of pilgrim-, scholar steeped in his books to an active age to the grave of a tzaddik, a religious, advocate of Jewish rights. While still pious person. Candles are lit in prayer young and studying, the legend reports, and in memory of a great man. Maimonides was greatly revered in MoThe day after Pessah,~~beginning in rocco. Although other.Jews were suf- the evening, the Sephardic Jews gather fering from their status as dhimmi, for a great joyous celebration. The day second class citizens, Maimonides re- time'is marked by picnics and feasting. ceived special status and privilege and The celebration is called Maimona. was greatly honored. This name is of unknown origin, yet One day, Rabbi Abraham Benezra many have said that it comes from the came to him and begged Maimonides name Maimonides, marking the death to intervene on behalf of Moroccan date of Maimonides or his father. While Jewry. Maimonides said that he could proofs may be lacking, it is evidence of not because he was a 'scholar, not a pol- the reverence expressed towards Maiitician and that his influence was monides, who was born on Passover - • greatly exaggerated. Maimonides re- Eve. fused Benezra's request. Maimonides was not only a legalist There was a grave of a Sherif, a des- whose code of Jewish jurisprudence is cendent of Mohammed, which was studied and restudied, a philosophy of < greatly revered by the Muslims who guide is pondered, or a physician whose would go there to pray. One day a Jew Arabic works are reviewed, but a man passed by, who did not know of the who touched the heart and soul of a tomb and did riot bow. An angry mob people. of Muslims pursued him and beat the Maimonides, or Rambam as his Jew to death. Again Rabbi Abraham name appears in Hebrew acrostic, lives Benezra went to Maimonides to in- on in the minds and imaginations of a tercede to protect other Jews. Maimon- people. ides again refused on the grounds that he must study. Benezra decided to act on his own. He. went to the tomb and urinated on it. A mob formed but they were afraid to attack the pious rabbi. The mob instead went to the Sultan • 7!.'-- fOLToaSfon o f oil who sent troops to arrest Benezra. As the troops approached the rabbi, each qr became paralyzed. A passerby reported the incident to the Sultan who then went to the graveside himself. There he found Benezra in silent prayer. 7Ra;:j/.;orm. I'CCJ The Sultan asked Rabbi Benezra, "Why did you profane the gravesite?" The rabbi reported, '!The grave is that of a donkey and if not you may bury
« The Coca-Cola Bottling Co. of Omaha
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SapKmter 13,1985
33 years in "a job with a fufure" Thirty-three years ago, Irving Mar- they left Kansas City for a job with cus began a career with Zales Jewelry. Zales as a shipping clerk in Amarillo, The company transferred him from city Texas. Zales later shipped the Marcus family to Ft. Worth, Texas, and back to city and helped transform his life. to Kansas City where Mr. Marcus be"My parents were very poor," he eaid, came manager of his first jewelry store. explaining that growing up in Harlem, Later, they moved to Wichita; he New York, provided the setting for a rough, volatile boyhood. At the trade spent two months converting a store to high school he attended in Harlem and Zales in Peoria, Illinois, and then fiManhattan, Mr. Marcus studied avia- nally settled in Omaha. He became distion mechanics. At the age of 17, he en- trict manager and supervised eight listed in the Navy, and two years later stores in Omaha, Fremont, Lincoln, contracted malaria in Panama. It was Grand Island, North Platte and Counthen that his half-brother who lived in cil Bluffs. "When I started working for Zales, I Kansas City convinced their mother to was looking for a job that would give send 19-year-old Irv Marcus there. me a future and could provide a home Mr. Marcus went into the army sur- and the education for the family I plus business with his half-brother. He planned to have," Mr Marcus exalso met his future wife Harriet in Kan- plained. He believed he could make a sas City. They've been married nearly future for himself through Zales, and 37 years. now, three decades later, he says, "I en"Everything Harriet and I had fit joy the business. I enjoy the contact into a two-door Chevy coupe," when with people. I enjoy the competition."
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As a district manager, Mr. Marcus worked approximately 55 to 60 hours a week. As a store manager, he puts in about 50 to 55 hours a week. He was accustomed to taking paperwork home in the evenings, and was always willing to take phone calls at home. Sometimes it would be from the manager of a store out of town, and once in awhile it would be from a customer. Mr. Marcus believes strongly in the type of Bervice his customers receive in his store. "As a rule, in the jewelry business, you're selling an item that someone would purchase only once in a while. It often has a lot of sentimental value attached to it," depending on who purchased the jewelry for whom and for what special occasion. "Jewelry is handed down from one generation to another" — another factor in its sentimental value. A customer should be "comfortable with his or her jeweler and should be able to establish a dialogue with him." These factors are important in the jewelry business. Zales is a member of DeBeers which controls 90 per cent of the world's rough diamond mines. After diamonds are mined, "they look like rock candy," Marcus said. Then the diamond goes to a cutter. "One of the major cutters in the world is Israel," he commented. Zales, however, buys the diamond rough directly from a DeBeers representative. Zales then cuts it and polishes it within its own corporation. All these factors, plus the cost of doing business and good service, are part of the cost of the diamond. The jewelry business has seen changes in recent years. For instance, "Consumers are '1000' percent more educated on what they're buying than they were 10 years ago. This is good for a reputable business. It has worked to
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the advantage of Zales," he added. "People think about the type of operation they're dealing with and how the company stands behind what it sells,' he remarked. Another change is the products Mr. Marcus sells in his store. Zaies stores used to sell television sets, dishes, silver, cameras, cookware, air conditioners, water coolers and appliances. Today the stores are strictly in the fine jewelry business, selling diamonds, fine watches, gold jewelry and other finer pieces of jewelry. Mr. Marcus wanted to work for a company that would give him a future and help him provide the financial support necessary to educate his children. Today he is proud to say that his son Larry is an ear, nose and throat physician working at Boys Town Institute, and his daughter Andrea is worjring on her doctorate at the University of Maryland where she teaches and is studying industrial organizational psychology. As of April 1, Mr. Marcus declined to continue as a district manager for Zales. He preferred to be a store manager to avoid the travel which is part of a district manager's job. Instead of travelling three weeks out of every month, he wanted to be home more. He likes to play racquetball and to swim at the Jewish Community Center. He also likes to fish to relax. He enjoys just standing at a lake —just him, his fish. ing rod and hopefully, the fish. He said he'd like to have more time to niake volunteer commitments in the community, too. As a youngster growing up in New York City, Mr. Marcus had never heard of Omaha; Nebraska. "It's isolated and the winters are harsh." But it's been home to him and his family for 25 years thanks to Zales, and "we love it." (C.S.)
September 13,1885
Best Wishes for,a Happy, Healthy New Year
Jewish Press
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September 13,1985
The Doctors Since this issue of the Jewish' Press is dedicated to the memory of Maimonides, it is fitting that he be remembered as not only a great philosopher and learned Talmudist, but also as a respected physician. Let us explore, then, the stones of two local doctors. They are, like Maimonides, Jews. They( are also brothers, who observe many of the teachings of Rambam in their daily lives. The first is Lurry Roffman, obstetrician and gynecologist in Omaha since 1962. Dr. Roffman's professional duties include teaching at the University of Nebraska College of Medicine, and working with rotating nursing and medical students through his office. He makes time also to serve as Nebraska delegate to the American College of Obstetrics and Gynecology. This busy physician agreed completely with one of the basic tenets of Maimonides' theories. "Yes, of course I believe a man can be a good Jew and a good practitioner of his profession, no matter what it is" he said. When asked if his Jewish background had any influence on his work he was quick to answer "Certainly. Justice and fairness, such a large part of Jewish upbringing, play a very important role in my day-to-day dealings with people." Maimonides believed that morality, ethics and decency should govern the lives of everyone. In view of this, Dr. Roffman was asked how he handled some of the new technological advances in science with which
Larry Hoffman
ME FUTUME
'ACE;
Your Jewish Community Center recently dedicated its new program year to you, the members of our Jewish Community of Omaha. As we look to the future, we can be no more than the sum of all of the faces involved in our future . . . and looking through our Fall Brochure, we're sure you know that the faces are yours! The Jewish Community Center of Omaha is privileged to have been serving the Jewish community for more than 60 years, the last 12 wonderful years have been in our new beautiful building on 132nd Street. It is our privilege to wish each and every member of the Jewish community our fond wishes for a very Happy, Healthful and Peaceful New Year, 5746. We hope that as you worship in the synagogue of your choice on these holidays, that these blessings will be granted to all of us. Shalom! Steven J. Rod Executive Director
Norman Sheldon President-Elect
Ilene Klein President
PROFESSIONAL STAFF Steven J. Rod Alan Potash Executive Dir. ' Assistant CPA Dir.
Ilene Klein JCC President
Thomas P. Neuman Asst. Executive Director
Jodi Raven Director, Youth Services
Carol Katzman JCC Vice President
Norman Sheldon JCC Vice President
Chuck Arnold Physical Education Dir.
Ann K. Schwartz CPA Director
Steve Lustgarten JCC Vice President
Bob Zuber JCC Vice President
Linda Cohen Dir., Health Services
Marty Skomal Theater Director
Liz Doherty Dance Director
Arnold Wiese Bldg. Superintendent
Marlen Frost Early Childhood Dir. Director, Group Services
Dory Gerber Executive Secy.
Lee Ann Jones Aquatics Director Debra Polsky BBYQ/Adult Services Dir.
Barbara Holling Bookkeeper Lois Wine Registrar
Officers Sivi Roffman JCC Vice President
Board of Directors Bernie Altsuler Bobbi Leibowitz Milton Bloom Lisa Lewis Ron Brodkey Harvey LJpsrnan Cathy Christensen Jody Malashock Sharon Cipperley Donna Olesh Paul Cohen Ellie Penner Nelson Gordman Steve Pitlor Margie Giitnik Phyllis Roffman Alan Hackel Steve Saylan Alan Hersch Susie Silverman Evelyn Katz Is Tretiak Joe Kirshenbaum . Mark Truslin.
he bight not fully agree: "In medicine there are always new ideas, technological explosions, high risk decisions. Often we're faced with the need to address the question of people's rights. We encounter controversy because methods are so new. We are constantly making decisions, such as in the case of the premature infant, for example. We have choices in care and treatment now that we never had before. Sometimes the technique available is so new that morality, ethics and society have not yet caught up. The result is we are challenged to make the right decision. We must protect the rights of all involved. This is often where the Jewish approach is used in solving a dilemma." The expression "Jewish approach" prompted the question about what kind of person makes a good doctor. Dr. Roffman's answer was "a well-rounded person. Someone who has been exposed to the arts as well as science. Who has had the opportunity to develop good skills with people." He went on to explain "every experience with people is useful. I feel my days with AZA and B'nai B'rith organizations played a role in my growth as a person. My work in our family grocery store, meeting people, was an im- , portantpart of my training." The message was clearly that a person well versed in technical knowledge only, without the broadening influence of the arts and human relationships, did not necessarily make a good doctor. It seemed natural to then ask, if after 30 years the doctor still felt the enthusiasm he began with. Without hesitation the answer was "Oh, yes. Of course there are bad times, such as when dealing with families involved in serious illness. The doctor often must serve as a sounding board for anger and frustration — and that's only right. People are under tremendous stress at those times". But on the other hand, "the new baby's arrival always brings joy, and the return to health when sickness is overcome — those" are certainly the up times". Asked if he had any special field of interest within his practice, he replied "Infertility. There is a great need to learn all we can about methods to overcome this grave problem." On the subject of the newest techniques sometimes employed by space age specialists, he declined comment. "I believe sometimes the process becomes the entire focus, rather than the goal. And after all, achieving pregnancy is the goal." (He mentioned, as an interesting aside, that one of the foremost authorities on the problems of infertility is an Israeli physician named Bruno Lumenfeld.) About the often-heard accusation of government intervention in today's practice of medicine, Dr. Roffman said he felt greater concern about the escalating costs of medical care to the patient. He pointed out that so many of the new techniques are very expensive . . . the organ transplant surgeries and the high tech machinery were cited as examples. "Medical care is constantly being improved and while Americans expect the best care, not everybody can afford it. Should a person be expected to be able to afford only so many dollars worth of treatment? Who would ration or prohibit care because of cost? So we have another dilemma." And the solution? "Everybody must get involved. Our government representatives must be made aware of public sentiment." The implication is that a code of standards must be developed to relieve the medical community of an unfair burden, that of choosing, in a sense, who can afford care. Allowing the doctor to practice his medicine without worrying about cost restrictions, suggesting, perhaps, a Maimonides-like precept. In addition to concern for his OB-GYN patients • and the social issues involved in their treatment, Dr. Roffman looks with interest to the probable future requirements of the elderly. "People are living longer, needing varying degrees of help. We will see less involvement from our hospitals, underscoring the importance of additional nursing home facilities. Places providing intermediate care will be in demand." Among Dr. Roffman's community projects is service on the Board of Directors of the Bureau for the Aging. He also currently serves as president of the Clarkson Hospital Medical Staff. Larry Roffman is the son of the late Sam Roffman and RutH Wintroub Roffman Shapiro. His educational background includes an undergraduate degree from the State University of Iowa and an M.D. from, the College of Medicine at S.U.I. Internship and Residency in obstetrics and gynecology at Baylor University College of Medicine in Houston, Texas completed his training. He is married to the former Silvia Greene of Omaha and they are the parents of Susan, 21 and Julie 18 (B.L.)
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September 13,1985
Roffman Buddy Hoffman, as he is known to family and friends, presents a completely different picture of the physician than usually thought of by lay people. He is a pathologist, and as surih his duties take him to a professional arena unlike that of his brother, Larry. What exactly is a pathologist? Dr. Roffman gave me this definition: a subspecialty of medicine which deals with the diagnosis and treatment of disease by examining body fluids and body tissues.
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That sounded so straight-forward and simple I asked him to describe what might be a usual day. "My day begins at the hospital at 7 a,m. meeting with other doctors to discuss problems, questions, procedures and whatever else seems necessary. After that, the surgeons go to work lyid I have to be available for immediate pathology work." He explained that tissue analysis is often needed before an operation is completed. Next on his agenda was further time in the hospital lab "checking out various work and conferring with lab personnel." Then, explains Dr. Roffman, "I go to County Hospital to care of any coroner duties."
Jewish Press
Bloine (Buddy) recommends "When you want something done, ask a busy person." He has found time for community service through the years, serving Temple Israel as a past president, as a Board member for the Bureau for the Aging and presently sits on a Federation Foundation Committee. The question of whether or not his Judaism has an influence on his work brought the following reply: "I think everyone is influenced by our surroundings, our experiences and background, whether consciously or Mubliminily." // editorial comment can be allutved, there seemed to he a noticeable correlation between the work of the pathologist and Ilambarn, who we honor this year. The deductive reasoning necessary to function in pathology is reminiscent to the student of Maimonides; the great philosopher spent years of his life tracing reasons for many Talmudic precepts. Many, many steps must have been taken before the final conclusion was found — as with today's scientist. Dr. Roffman is married to the former Judy Ferdiana of Chicago. They are parents of Shari, 24, Carin, 21 and Linda, 17. (B.L.)
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Further conversation led to the casual statement "I also do this kind of work for about 10 to 12 other counties." Sometime in the afternoon he gets to his own lab where he and his partners do the testing, examination and study on the work sent to them by doctors and hospitals in and around the city. He is likely to attend another meeting of some kind before the work day is complete.
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There is also a great deal of traveling and speaking before numerous meetings and committees in other parts of the country.
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How does anybody get into such a whirlwind pace? "I wanted to be a doctor from the time I was in the seventh grade, when my father had his first heart attack. Training began at the State University of Iowa and continued at the University of Nebraska College of Medicine, with graduation in 1961. Internship was at Marion County General Hospital, University of Indiana, followed by a two year stint of service as a Captain in the U.S. Air Force. "Part of that was training with a doctor who dealt in forensic medicine and I found it fascinating. When I graduated, I became coroner's physician." In this position, the doctor is called on to investigate any unnatural or suspicious death, so the road into the combination of medicine and law becomes clear, as does the frequent appearance in court as an expert witness. Since this can happen irt so many different counties, some of that "extensive traveling" also becomes clear. In addition, the doctor says "Now and then lawyers who have worked with me invite me to speak at their bar association meetings" . . . chalk up more traveling and more speaking.
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All of this scarcely touches on the doctor's accomplishments. His membership in professional organizations is far from passive. He belongs to the County Medical Society and serves both on its Legislative and Legal Committe'5~and as delegate to the State Medical Society. One of his duties for that group is the Legislative Committee. He represents the state society for the American Medical Association and belongs also to the College of American Pathologists. For the last group he works tirelessly on the Professional Liability Committee. More of that "extensive traveling" is generated by all of this committee work. If lobbying for new regulations is the way to correct unfair or unmanageable demands,. Dr. Roffman is there to lobby. If human problems need expert counsel, he is there to work on a Professional Relations Committee. Added to these responsibilities is Dr. Roffman's staff position at the Nebraska School of Medicine, where he has taught Forensic Pathology since 1968. His interest in the profession remains constant. "No case is the same. I'm always reading, learning, re-training and re-experiencirig. Every lab test has changed since I first learned how they were done." He added, "We owe so much to the scientists who perfected the technology for the space program. We are utilizing countless techniques that-came out of the work done for the astronaut projects." Buddy Roffman proves the truth of the adage that
90th & Center — 84th & Frederick — 108th & " Q " Omaha, Nebraska 68124 — Phone 393-4300
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September 13,1885
Health through guided growth He is one of the most respected doctors in the Qmaha area. He also swims, bicycles, and runs. And when he's not doing any of these1 things, he's involved in the Omaha Jewish community. "He" is Dr. Jim Wax, who has been a pediatrician for 22 of his 2G years in Omaha. Born in Milwaukee, Wisconsin, Dr. Wax attended both the University of Wisconsin at Madison and Milwaukee. He came to Omaha in 1959 and did his residency at Children's Hospital. He then joined the Air Force for two years as a pediatrician at Offutt Air Force Base. "The country had been good to me . . . I just wanted to give something back. Many of my friends, though, didn't feel the same way." Another motive for Dr. Wax's military decision was that the doctor's draft was still in place. "I wanted to go when it was most convenient," he added. , Looking back on his Air Force career, Dr. Wax re" calls'one'instance when within-a week, all the commanders were called to the headquarters of the Strategic Air Command. "The Hospital Commander came in and said, 'Well, you all better have your basements stocked with canned food and water.'" The Cuban Missile Crisis was the reason for the concern. Dr. Wax chose his medical career in pediatrics because he liked, working with children. "I never really saw myself as a surgeon," he added. His view of who should see a pediatrician is interesting. He believes that the doctor should follow the patient all the way through college. "By doing this you can establish a good relationship with the patient. You know the patient and can deal with him or her effectively." Dr. Wax says that a lot of what a pediatrician does is talk. In fact, he says that from five years of age and onward, less than one-third of the office visit is the actual examination. "The late teens and early twenties are times of emotional stress. The teenager has many things pressuring him or her — drinking, smoking, drugs, and sexual activity. Sometimes it's easier to talk to a doctor." This counseling process is, according to Dr. Wax, an important part of pediatric medicine. In addition to his patients, he also talks with parents about what to expect as their children grow up. "Up until a couple of years ago, there were no courses to teach people how to be parents. That's why I also counsel the parents." Dr. Wax calls this counseling "guided growth". Contrary to myth, he believes doctors, particularly pediatricians, should see patients when they are well; "A child is like a rough diamond. It requires many people to polish it and smooth out the edges. But no matter how much you polish it, the diamond still maintains its same general shape."
Dr. Wax also seen changes in how parents take care of children. Disposable diapers and bottles are the most noticeable differences. But as far as values, Dr. Wax sees no real changes. He thinks that part of this steins from the fact that he's seeing thi children of some of his old patients. "Children tend to pick up the values of their parents. And because of this, I don't see any major differences in values." Dr. Wax is in practice with six other doctors. Prior to this, he had spent a number of years in an office by himself. And while being with others has some disadvantages, Dr. Wax believes that sharing offices is a good idea. "There's always someone to confer with, the overhead is less, and if you need time off, someone else can usually cover for you." Because seven doctors operate put of the same office, Dr. Wax is only on call one night per week and an average of one and half weekend days per month. With this schedule, he has a lot of free time to spend with his family. During his free time, Dr. Wax also exercises regularly. Ten years ago he wasn't feeling well, and -his medical literature discussed the benefits of physical fitness. Jogging was the first exercise activity, "but after three laps around the indoor track at the 'J,'" Dr. Wax says, "I felt like I was going to have a heart attack." The next program he tried was swimming. "I went out in the afternoons when there was open swim, and after about a week of watching my poor stroke, Gary Javitch, who was the aquatics director then, had had enough. He showed me the correct way, and in about a week, I'd mastered To date, Dr. Wax has swum over 5,000 miles. The Red Cross has even stopped issuing him distance cards. "I guess they think I have too many already," jokes Dr. Wax. Every dayduring his lunch break, he swims about 45 minutes to an hour. He says that his goal is to expend energy over a period of time.
Dr. Wax has also begun bicycle riding. His odometer currently reads over 400 miles. "When I was a kid in Mil- Dr. .-James Wax — a busy pediatrician who schedules time waukee, there were four of us who used for volunteer participation in the Jewish community and to ride together. Since then, I've al- personal health through exercise. ways enjoyed bicycling." And because of a need to "diversify," Dr. Wax has . "When I'm not exercising, I can sense that somenow begun jogging again, with the monotony being thing is wrong." But his bicycle exercise in particular, broken by his new headset radio. He credits his swim- has created at least one humorous situation. ming for his ability to jog better. Not wanting to leave his bike outside one day, Dr. Wax brought it into the Health Club at the "J". "When I got back from swimming, I found a sign on ; it that read 'For Sale — Anything Considered'." The sign's artist was Keevee Kirshenbaum. No counterattacks have yet ocurred, but Dr. Wax does promise revenge. L Almighly Qob\ £m1) begin my secret) tash to heal 3\)y. creahsres, 3 pray fo 5h:c Not only has Dr. Wax benefitted from the Omaha to Qvanl- ma '•SxanrjiJ) anb coirrgc, i!,nl'Jriiay Jewish community, he has also contributed to its . perform m y worli frtii!)fislE}.>, JUay r.zil'jzr civ leadership. A past B'nai B'rith Lodge President, past ViH. a r i a : no? riiivsr for woiKMy fjcibff LhYiu t-.tfiw Beth Israel president, Beth Israel trustee, and JCC f eyas from Inr-ciiitig 5-rJ.lr). Qrrr.f- :ly>i ~ rce Triathalon Committee member, Dr. Wax says that he in every pah'cnl* only H>" i-ic<,.,- .l'<'i)c.-'; Vr'/wcfir enjoys Working in the community. /.'u'/l .d.'l Hen TOr)ai!)Cv r i c h or p " ^ - , rVii<it> ' •• fca, ^coi'tr tvit- Cci: ma. <*vcr bziioii) i.i il~,z rStlictabr.::b i > r ! , J, I1'. * I. He sees a change in leadership in the Jewish comT j , o Ay f.'ic ^in/inn',-{iV}. ,munity that seems~to correspondtQ a shift, both physically and mentally, in Omaha's Jewish population. triorc fenrncd •phyricuns.iisfyrohMct) "It used to be that the Jews were in the Dillon and -n^roir tns. rijc will to Jcain, Fcriln Fairacres sections of Omaha, the so-called 'Bagel m* Vl hntmlabc^i of ma^fcine, is iVjcoiiipnmbfoyirif , .1 - . v .», .XI. Boulevard'. Now the population has spread south. 1 , 1 v) IJi . fools kcxati. m<Ji fosvjivc. lljcin. west with the rest of the city." He also believes that \ there's more community awareness now. i I i» it?» yRay J.'p love Forv/)iy calling c\xcn<fil);nmy As a past chairman of the BBYO adult board, Dr. fipirjr, i'oair ucHlvr r{ja Fatnc s.;r datura or Wax has seen the youth programs in Omaha fluctnoffc who t)as-iye me., 5e.fer mo.. Gp\;t,t ihai tuate, but not really change. Jhtfr; be. my onfy ^uitJc, for yielding J!JC«from may br«s-r^ oMfferirwj or ^icil) lo 5Ijy "The BBYO program lacked some leadership. But now Debra Polsky (Cornbelt BBYO Director) has CtiQtttTGS. ' been here the longest of any director in the last 10 years and I think that helps." merciful CpM 5rras-i0'.ban my l-,ai\h onb .grant- me. courage of !>o5y end soul. Jlinf-c And while he always seem to be busy, Dr. Wax rosr a perfect .spirit* wiffjm ma. - r always has time to talk. So if you can't seem to get him at home or at the office, try swimming with him a£ noon at the "J". It may not be easy to talk with him there, but one thing is for sure — the conversation will definitely, flow! (D.M.C.)
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A lot of good people in Omaha "The relationship is of primary importance." In these words Howard Kaslovi described the essence of being a lawyer. He is a partner in the firm of Abrahams, Kaslow and Cassman, Attorneys at Law. The Kaslow in the firm's name includes Howard and his father, who has been( practicing lav/ for more than 50 years, as have his partners Milton Abrahams and Frederick Cassman. Howard Kaslow has been practicing law for 21 years. "I can't tell you why I chose to be an attorney," he said. But "when I was growing up, I always wanted to be an attorney. I was influenced by my father, but not pressured." Kaslow enjoyed law school "enormously," he said. lie attended Yale Law School where he found "the student body and faculty to be outstanding and the course work also outstanding, as well as interesting. I was married all during Law School," and he believed that the marriage "provided some direction and stability" in his life as well as a certain freedom from social pressure. Kaslow and the other original partners in his firm began their partnership in 1964. There are now 15 attorneys in the firm. They are a general practice firm in that "we deal substantially in all areas of the law but not in criminal or patent law," he said. "Primary emphasis is in business, real estate, and estate planning. We represent many individuals and cover the whole range of law practice." Although Kaslow himself doesn't deal in court litigation, some of the other partners in his firm do have litigation-oriented practices. "I guess the thing, that makes law practice different is that it's a business that deals with relationships with peo-
ple rather than products or services" which really don't involve any personal relationships. "The vast majority of our client relationships are continuing, ongoing relationships," he emphasized. Kaslow explained that the practice of law has changed enormously since he entered the profession. "The principal change in the last 20 years in the enormous i lici ease of regulatory legislation — both btate and federal — which has made the practice much more complex because no one can be an expert in all these areas." In his firm, for example, different lawyers try to develop different areas of expertise and specialization. "I do a large amount of estate planning," he said. "I work in the corporate area and real estate development. If anything, I may be too much of a generalist, because I like to do it all." A second change, according to Kaslow, is that "there are vastly more attorneys practicing law today, which makes the law practice more competitive." The introduction of new types of equipment such as word processors and computers has changed the way one goes about carrying out the mechanical part of practicing law. Kaslow said he considered this third change to be beneficial. He noted that the relationships with his clients and the friendships and mutual respect that come with those relationships have made his law career enjoyable. Also, "the diversity of problems that one has an opportunity to deal with in our type of practice" makes it enjoyable. "No two days are the same. There is an element of independence in being a professional in the sense that one is not working for or employed by one employer or one company. You have
Howard Kaslow the opportunity to bring to bear a degree of objectivity and perspective that you might not have if you were working in an environment where you had one master, if you will." Usually at his office at 8 in the morning, Kaslow tries to leave by 6"p.m.' More typically than not, "I bring home a briefcase and do a couple hours of work at night and some on the weekend. It's not a 40-hour week," he noted. "It seems to never end." But as the current president of the Jewish Federation of Omaha, a position which usually requires from 10 to 15 hours a week, Kaslow also takes time to contribute to the voluntary segment of the community. His two-year' term as Federation president will end in December. He served also as. vice president and secretary on the Federation Board.
''I feel strongly in the concept of community responsibility. In the Jewish community, in the broadest sense, continuity is based on people doing things for one another. I don't think one can be a Jew in the fullest, sense without being part of the community. There are many ways to be involved in the community and they're all equally legitimate. My own background and experience led me to be involved in the organizational facet of the community, and the Federation has been the best vehicle for me to make whatever contribution I am able to make." Through his professional career, Kaslow said he has been able to see that, "whatever success one is able to achieve is derived from the community as a whole, and so you have to give somecontinued on page 31)
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thing back to the community. There are many ways to do that. I derive a great deal of personal satisfaction from seeing the community develop," he admitted. He specifically mentioned the development of better cervices and programs and the Jewish community campus on 132nd Street. Kaslow said he has derived satisfaction, from "the opportunity to work with a lot of other , talented and committed people." Besides the time he has volunteered as a Federation Board member, Kaslow was also an advisor to a BBYO group and helped plan the Jewish Community Center during its formative stages. "I did whatever attracted my interest or I was invited to do," he explained. "There's such a vast diversity" in which to become involved within the Federation and its agencies. "One ought to enjoy community service and public service. It adds a dimension to one's life," he said. Kaslow's volunteerism hasn't been limited to the Jewish community. He was regional co-chairman of the National Conference of Christians and Jews from 1981 to 1983. He also served on the Board of Directors of Fontenelle Forest and was president of the Fonterielle Forest Association. "I enjoyed that because it's different from anything else I do. The Forest is truly unique, and an outstanding resource of our community that really isn't sufficiently appreciated by the community," he remarked. "It's one of the most outstanding nature centers in the country and is nationally-recognized." • To relax, Kaslow swims usually four times a week at the Jewish Community Center. He used to have a greenhouse in his backyard, but he admits, "I ran
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out of time to do that," He likes to read a lot, mostly periodicals end material to keep him updated professionally, "My wife and I like to go to the movies to relax, too." Kaslow's wife, Gloria is also involved in the Jewish community, "especially in the educational segment," her husband commented. Their oldest son Aaron, 21 years old, is a senior at Yale University this fall. David, 18, ia a freshman at Tulane University in New Orleans. The youngest Kaslow, Joanna, 15, is a high school sophomore. A native Omahan; Kaslow said he rates Omaha very highly, "ft has essentially everything a community should have to practice a career and raise a family. It's reasonably prosperous, has a diversity of cultural activities; it's committed from a civic point of view, housing is attractive, and the cost of living is less than the East Coast; there's lots of space in Omaha, the schools are good." In short, "It may not be the Garden of Eden, but there are a lot of good people in Omaha." Some are happier, perhaps, because as Howard Kaslow suggests, personal satisfaction in the professional world as well as in the voluntary sector "is a matter of finding the right niche." (C.S.)
Tha purpos-.? of il~< _? lav/s of the Torch is to p.onnoie compassion, lovingkir.c'ness and psace.in the w c r b .
Mosc-s Moimcr.ides
The period surrounding Rosh Hashanah and Yom Kippur traditionally is a time for personal self-examination. Since our individual identities as Jews derive, in part at least, from our acknowledged association with and - participation in the Jewish Howard IIcslov community, this time of year seems to be particularly appropriate for community introspection as well. Such an undertaking could proceed on at least two levels. The first level could involve careful consideration of our communal institutions, and we would ask ourselves, among other things, how effective we are (i) at identifying and responding to the needs that such institutions are intended or ought td serve, (ii) at developing the leadership for those institutions which will enable them to effectively carry out their community roles, (iii) at attracting the support and active participation of the volunteers whose caring anddedicated efforts are crucial to the success of any community undertaking, (iv) at communicating to all members of the community the availability of the programs and services which our institutions do or can provide, and (v) at educating each mem hereof the community to understand his or her role in the support of our community institutions through both personal involvement
and financial commitment. I am pleased to note that, during 1985, the Jewish Federation of Omaha has taken preliminary but very important steps to address in an organized way some, if not all, of the questions that I have just mentioned. The Federation's Planning and Evaluation Committee is completing un updated demographic Ktudy that v.'ill l«\p us to understand better who we are and what we are likely to become as a Jewish population in Omaha, Nebraska. Building upon that information, the Committee soon will begin a "community needs assessment" designed to elicit our Jewish community's collective sense of what it perceives as the community's needs and future directions. On the first level of community introspection, then, we are beginning what must become a continuing process; and I invite the participation of the entire community as the needs assessment proceeds and the future shape and direction of our community evolves from its findings. There is, however, a second level of community self-examination which is quite different but perhaps even more important. It is the personal level, on which we each must individually ask ourselves how well we have fulfilled our personal responsibility to assure that the Jewish community of Omaha, Nebraska, thrives and, indeed, survives as a,vital and dynamic force in our lives and the lives of future generations of .lews. There are' many ways ,in which that responsibility can be fulfilled. Personal participation in Jewish (continued on page 45)
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integrity, and a bit of style," Mid Veifcser. What the law taught him was theabihty to solve probleiut ia iryery systematic, analytical wsy. Veiuer called the discipline of education very, very, helpful to him. He believes as his parents did that the world is open to just a natural following for me to be interested," Persecution also had something to do with his decision. people with education. It is a belief he has communicated Veitzer said both ,of his parents were forced to leave their to his children as well. When asked if he wouldfollow the same path in life if homelands because of it. He elso remembers hearing stories given a second chance, Vtitzsr said he would, but with one of the Holocaust as a boy in the 1940s. "Certainly you don't went to tee those atroeites to go reservation. "I would probably vvor!: herder, and try to take forward, and a coot! tyciern of lav/ is one of the best ways advantage of all the things cducttion was offering me." He tcid he didn't appreciate his education t-s much then es he to prevent that hoi=:i happening," lie cold. The fact that he is nut a practicing attorney dues not dona now. Vcitwr IAM ho is very comfortable with hie work in busibother him, Lcctucs h*} ££.id thsie is not a great deal of difference bsUvetn pursuits. "You have to work h&rd, you ness. When his family purchtxtd Omaha Bedding and have to thin!; hard, you heve to have integrity," he said. Couch Company in the mid-1350."!, it was decided that "per"You find thet in eny thill or profession or endeavor thtt hups being in bueintss in Omaha van for ell of v.% the thing to do," adding, "I don't think eny of U3 have ever looked you do." , Although he eaid there ia perhaps nothing aa exciting aa back at that choice es being wrong." Basically, Veitzer is c happy ruan. "There are rough edges • being involved ea"a lawyer in trial, the busuvses world hsia its share of excitement. One particular esemple Veilzer cave in everyone's life," he caid. "On balance, certainly mine could ba better, but I'm hard-presced to find anybody to was making a successful sale. "But 1 think the real success, whether you're in businecs trada with. This is an old cliche, but you can look at the or the professions, is doing a job, end doing it to the utmost bottle E3 being half-full or half-empty. I prefer to look at of your ability, doing it with intelligence, profecsionaliBin, it from a positive note." (II.K.R1.)
is,isas
132
DemoaQcy and freedom are valuable. "The whole learning experience was 6uch a broadening experience," said Norman Veitser. Veitzer, whose family owns Omaha Bedding Company, is alao a ncm-practicing attorney. He said in an interview ct the company that hia decision to study kiw.titeinmcd from some of his parents' beliefs. Democracy end freedom 'were very important to them, he said, and thoue -vcn Vcitter feelings had a big impact on him. "The right to live aa you wish, the right to do 03 you wish, and to be as you wish vves very important to my pareHs and important to me," he said. Veitzer added thet because law is basically involved with those ideals, "it was
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Peg* 34 I had Zada's copy, but it has disappeared in the years since his death. Nevertheless, there was a lot to learn. As a matter, of fact, the mote I remember the various adages attributed to my Zada, the more I realize he was truly a student of Maimonides. For example, By one of Zada's favorite sayings on the subject of charity Bert Lewis was "if you give, don't be stingy. Give with a full hand and a full heart". According to Rambam, the "lowest degree of charity is when one gives grudgingly". I think it is safe to assume my Zada wes a disciple of I once did an entire column on the premise of no the man. subject for that column. I'm not in that same preI remember an incident that happened not too long dicament, but almost. I have a subject, but I can't ago. I had corrected one of my grandchildren in my seem to get a handle on it. That is, I'm trying to figure out how I can tie our friend, Maimonides, to this mother's presence. She quietly commented to me that I should have waited until the child and I were alone particular collection of my thoughts. — that it wes embarassing to the child to do such a I've thought about comparing the day-to-day-way thing in the company of others. • most of us live, to the way Rambam thought we She further explained that was one of the teachings should. I've thought about all that he taught relative to charity . . . I could do pages on the feelings of many of her father, and she had never forgotten his words. otherwise decent people when it comes to tzedaka! I I immediately was reminded of the incident when I hesitate — friends are so hard to come by. No, all of read these words in my research material: "If anyone the ideas I've had are either stuffy and don't sound shames his fellow man in public," declared the rabbis, like me or they would offend somebody. I have no "he forfeits his share in the next world." Consequently, Maimonides said, "one should be wish to do that. It seems that when pushed right to the wall, the very careful not to humiliate another human being old brain engages, and finally I remembered some- publicly, whether he is young or old." You can see thing that does, in fact, make a connection between how plain it has become that my grandfather read, not only the health tips, but undoubtedly studied Rambam and me. I recall that my maternal grandfather was, without many of the works of the philosopher. Of course I a doubt, a great student of Rambam. I couldn't count have no way to prove that statement, but rememberthe time I've heard my mother tell of Zada consulting ing his love of books and his high regard for someone his copy of the "Rambam book". According to her of great intellect, I'd bet a lot that I'm right. In addition to that, Zada was the man who had a memory, this was' a special volume that contained answers to most health problems that might have particularly wonderful common sense attitude about most things; this attitude shows clearly in many of occurred. This book told about the symptoms and further- the explanations detailed by Maimonides in much of more made certain suggestions for remedies. It ap- his work. Although he was vilified by many for his parently was the source of some comfort to the Mishna Torah, his answer was that he did NOT put worrier who had no other medical authority at hand. himself above the, words of the original; rather he Mother doesn't recall ever looking into it herself. . . tried to use simple^ common sense language 'for the it was Special, it belonged to her father and nobody reader to better understand. else fooled around with it. Well, so much for all of that. Since great scholars At this point I should explain that before I ever have been writing about Rambam for so very, many began work on this issue of the Press, I did a lot of years, I certainly wouldn't have the audacity to add reading and tried to refresh any knowledge I had of my two cents worth. But I am pleased to have been Maimonides. Other people contributed to my re- able to remember so much about my Zada and his search and somebody managed to give me a reprint feelings about the great man. Better yet, I'm proud of some chapters written about health tips, illnesses to be able to relate the memories here, at this time. and the cause and cure of same. This is as close as So that's the story,... I think of it as a chapter in I've come to a medical book, I'm sorry to say. I wish the history of my family: Call it Zada and Rambam.
Marriages 5745 1964-65 Laurie Nogg Adler Andrew Brock Patricia Lee Abraham Mason Lewis Saltzma'n Betsy Lynn Baker Richard Hewett Heyman Rente Micklin Bautnel Sanford L.Wolkow Dtbra Bazernore Steve Parsow Bonnie Blend Jeffrey Friedman Beth Jahn Blotcky '. Forrest Lynn RindelB Lori Ann Brool'.stoin Mark Allen Sweet Debra Bropliy James 0. AndrewB Helen Brown Monroe Rosenberg Nancy Lynn Colin Robert Mark Wcinstein Eileen Engel Leonard Jacobson Jocelyn Lconie Farber Eric Steven Rein Louri Beth Fellman ;.... Richard B. Winston Juno Akemi Hamamoto Joel F. Cassman Julie Hawkins.: Randall Spizman Noel Hemelee David Rips Carrie Kikuye Katayama Kenneth Alan Somberg Stephanie Klein James Tiltalsky Carol Lee Krupinsky....'. David Kaufman Levy Jill Kushner Mark Belmont Pamela Kuster , Robert Eisenberg Fannie Manvitz Richard Gummere Leanne Novak....... Andrew B. Nathan Lois Shapiro Novak Donald Kneeter Joan Pflaum John Rosenberg Joni Ann Pugh , Martin Wolf Tina Reed David Brezack Lindy Rice '. '. Jim Fried Paula Rock.i ;... Dell Perelman Ann Rosenberg....! Ken TXjvman Sheri L. Rosenberg Ted Sledziona Judi Rosenblatt.....^. Henry Flood Robert, Jr. Marti L. Rosenblatt :..' James E. Harris Nancy Jo Rosinsky Stefan Richter Susan Solomon Bruce Vann Linda Somberg Ralph Spaulding Marci,Telpner ....'. David Rosenthal Kimberly H. Turkel. Jeffrey Lance Platt Deborah Waller.... Spencer Brookstein Marilyn White Lawrence Gendler Sandi White Ed Fried Gayle Allison Wolpa.... Mark Nathaniel Minas Ann Yaffe Lee Phillips •
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Upon three things the Wortd stands: Torah, Prayer, and Deeds of hovinghindne&s In a small office, conveniently tucked away in a private comer of the JCC, wonderful and important mitzvot like sensitivity, caring, and tzedakah happen in a big way everyday•„ This protected oasis is the home of Jewish Family Service, and its Executive Director Itabbi Allan Gonsher is the one who makc3 it ell happen. Allan v.'O9 the first rebbiclinician in the United States to become the head of a Jewish Family Service agency. "I feel that there ere two things that I am able to bring to JFS," Allan commented, "A strong; Jewish commitment to therapy, and a'strong commitment to the family as a unit made up of functioning component parts. Each family is unique because each family has its own behaviors and traditions that it brings with them into therapy. The methodology of therapy, questioning the whys and whos and whats and wheres is straight from the Talmud. Jews have always questioned." Jewish Family Service doesn't just function within the Jewish community and having an ordained rabbi at the helm does have ramifications in the greater non-Jewish community as well. "My fellow clinicians view me as Allan the therapist, but to the general community I am Rabbi Gonsher, the administrator. Any Jewish organization can call me to do a program and be guaranteed that there will be a Jewish component to my presentation. If I were not a rabbi, it might not happen. A rabbi has some sort of implied authority because of his training, and it's how the community perceives the rabbi part that's important.
"The issue of rabbi in therapy is one which needs to be addressed. Successful clinicians recognize that they have limited powers and abilities. Rabbi implies some sort of power, and that's scary. Everything that I do in my iife has a tie to the tradition. It's not that I'm a rabbi, but that I am an observant Jew. '11 have been studying Maimonides for a year with a group on Sunday nights. I wanted to study eonicthing from the tradition thet lied to do with the nuture of man. As I read Itemhani, I leans', lungs which I can tpply to help my clients in therapy. People have to understand that ctudy isn't just because I'm a rabbi. Learning is like a hot line to God. A& one learns, one understands the nature of man, the universe, arid man'u place in the universe. * — "We struggle halachically with the same issues today that Maimonides struggled with in the 12th century. When I read Maimonides, everything makes sense. Maybe one can be a doctor, or a lawyer, or a Rav, or an author, but he was everything! I struggle every day of my h'fe just to be good at only one thing. Learning is really the mental health of man." Allan received his degree in religious studies from the University of California at Northridge. He also has degrees from the University of Judaism in Jewish studies and in Hebrew literature. He has a master of Hebrew literature from the Jewish Theological Seminary and a master of social work from Golumbia University. He is also an ordained rabbi from the Jewish Theological Seminary. "I always knew that I wanted to work with young kids and families. It really all crystallized for me in the last couple of years as to what my rabbinic training meant. I
Allan Gonsher went through rabbinical school simply to learn; I never had any intention of becoming a pulpit rabbi. The Seminary offered me the opportunity to study at Columbia University, and I took it. I had always worked with kids in Jewish education, as a teacher in a high school of Jewish studies in Los Angeles and then New York, as the educational director of a Hebrew school in Forest Hills, New York, but I somehow didri't feel that this area of Jewish education is where I could make the greatest impact on kids. Suddenly, I was at the Princeton University Child Guidance Ce'nter, and it all fit together." _ Allan grew up in a traditional Jewish household in Phoenix, Ariz; "My family was always involved in our synogogue, and my rabbi was always there at the crucial points in my life' I am convinced now that adolescence is the most crucial time for a Jewish child. My rabbi was a real Rav to me. He was always there to guide, direct, and encourage me. I seemed to have an insatiable desire to learn. • In Phoenix, there was a lot of anti-Semitism. I can remember my Mom coming home from work, crying. I made up my mind if they're going to hate me for being a Jew, then I'm really going to have to be a Jew. And the more I learn, the more I continued to be amazed at what I don't know. There's nothing in the world like that!" Allan has been married to Rini Gonsher for 13 years. They have three sons: Joshua, 8; Behjamin,"6; and Zachary, 4. "The role model issue is the most important in terms of Jewish education. You must have a life that's in the real world and also in the Jewish woYld. It's tough going; but nobody said that life was easy. "The hope of the future is in the young families who are just raising their first child. It's at that point that the questioning of family values is the most prevalent. It's a very sensitive area which our tradition can address. Imagine having a play group that could celebrate Shabbat together. Imagine Jewish child care centers in the synogogues. Take the play groups into the synogogues and focus the children's play on tradition. Rini has been so supportive of everything that I do. In terms of our tradition, I could not be what I am today without Rini. She is truly the soul of our family. "Families have to be able to negotiate differences in order to stay healthy. The question is: How do you work with the differences? And that's our tradition as Jews. My kids don't view me as a rabbi or a counselor. To them I'm 'Abba.' Abba is that Jewish part of me. And there is no question in their minds where I stand. Jewishly. "What pains me as a clinician, is to see families in so much pain, to feel their pain and wanting so badly to help them. Maimonides would be horrified if he knew as a physician how people abuse their bodies with alcohol, drugs, divorce, and child abuse. These .phenomena are sadly no longer confined to the Gentile community. Our culture has become so assimilated that for the first time, we have incorporated into our tradition non-Jewish values. We're losing what ,we're all about." Allan's dedication and sensitivity to JFS are reflected in the growthtrie-agency has experienced since his arrival in Omaha six years ago. "When I first came to JFS, we had a small.office, a part-time secretary, and a part-time resettlement worker.-We now have three full-time professionals and a full-time secretary." Allan says proudly. "We as Jews have always taken care of our own! We have a comprehensive therapy program which provides counseling to individuals and families. We are a licensed Child Placement Agency. We. have Family Life Education programs, and we provide assistance, Tzedakah." • ; There is a quiet gentleness about Allan Gonsher which belies the strength of his -convictions, secular, as well as, religious. Rabbi Allan Gonsher has one of the most sensitive and caring souls that I have over known, and his concluding remarks to me resounded on my tape recorded like thunder, even though they were quietly spoken. "We at JFS attempt . to help people feel good at wherever they are; and wherever it is that they are, I'm going to be there to help them," (S-P.)
September 13,1985
Pag* 37
Qualifies that others lack • What's a nice Jewish girl wjth a wonderful husband (Rabbi Jonathan Rosenbaum) and three handsome sons (Joey, 13, Joshua, 12, and Jeremy, 8) doing as a third year medical student at the University of Nebraska Medical Center? "I came to medical school with the idea that I could find an area for myself in whichil'm really jiiakii'ig a contribution. I want the challenge of doing something where 1 could make a difference," Susan replied enthusiastically. "I graduated from Wayne State University in Detroit, Michigan with a degree in speech. The next year I got a master's degree. I thought I was going to be a college speech professor and do public speaking on the side. "Well, in the course of helping Jon through school, I got a chance to see a lot of other things. I worked for two years in a child welfare agency in Cincinnati. When we were in Boston, I did some informal work with a doctor at the Boston University Medical Center. I also spent a lot of time in medical libraries reading. "After we. moved to Omaha and our son Jeremy was born, . the way became clear to me. I had no scientific background, so I started taking pre-med courses. I did unpaid research at the university to help to prepare for medical school. The more. I got into it, the more I was driven to stay in. Most of the people to whom I talked said that I would never make it, and they were flabbergasted when I got In. One of the things that helped me was that I seemed so persistent and persevering. Ultimately, it worked! . "There were no boys in my family. As a young girl, I went every Shabbat morning to shul with my father. I waa just .'one of the guys'. Although my father was a lawyer, he had a medical background also. In the beginning, I would call up my dad and ask him questions. My decision to go to medical school seemed very natural. My whole family wondered initially what it was tjhat was lacking from my life that would cause me to do this, but they're all extremely proud of me now." . I wondered what effect all this has on three young sons. Susan told me that she feels that each of her sons has profited because of her experiences. "I made it a point to bring each of the kids to the medical center. I wanted them to feel comfortable about who their mother was. They're alb proud of their, mom. We share our school experiences together. "Sometimes I am temporarily absent from all functions, but the boys know that it's cyclical. They can tell when the semester's over because the dinners get better. I can hear them whispering to each other, 'Mom's cooking again! Her exams must be over!' We've made every effort to see that their childhood isn't put on hold." And what about Rabbi Rosenbaum? "If it weren't for Jonathan, I couldn't be doing this. He's fabulously supportive. He's always there to dust me off and push me back into the ring again. There is* no way that a married woman with three children could do this if her husband were not behind her 100 percent. And, I enjoy the fact that he's proud of me."-
••
other medical philosophers, complementary in our professions. I see the future clearly we try to develop a system • as being a physician, involved with ongoing research projfor dea ing with ethical conects for the betterment of some segment of the population, siderat ons. You can't just while at the same time surrounded by my family. go with a 'gut' "feeling in My role model is Dr. Rosalyn S. Yalow. She is a Jewish medicine. You must have woman who has spent her career at the Bronx Veterans some way of approaching seAdministration Medical Hospital. She's a good Jewish wife rious issues. Exhibiting your and mother. She's very t ruditiohal and committed Jewishly. . faith through good deeds is Along the way, she just happened to do enough research to a Jewish factor. We are win the Nobel Prize. She never lost her identity as a Jewish taught to believe that as woman, wife and mother, yet managed to do something for Jews the intrinsic value of medicine. I think that's an attainable goal. our lives is based upon the "I've been exhilarated by the whole experience. I can good works that we do durfinally see the light at the end of the tunnel. The more I ing our lifetime." And there learn, the more I enjoy it." is no place where this stateSusan Rosenbaum While doing this interview, I became acutely aware of a ment is more pertinent than in Maimonides' Physician's glowing presence that simply does not present itself in Oath. everyone. Susan Rosenbaum is radiant in her determinaAfter medical school, Susan will do a residency that will tion to become a physician of great merit, and she is also last from three to five years. "I need to see which areas I unswerving in her devotion to her family and her Jewish have the greatest talent for, and also, who's looking for me. life. She is an exceptional woman. And I am honored and When Jon and I first met, we were looking for a way to be proud to say that she is also my friend. (S.P.)
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Jonathan and Susan met while attending the Hebrew High School in Detroit. They both speak fluent Hebrew. They were both raised in observant Jewish homes. "Jon and I both have had an influence on the kids Jewishly," Susan told me emphatically. "I think you must have a mom and a dad both strongly endorsing Judaism on a daily basis if it's going to work. Jon and I have always been on the same wavelength. "We have a quiet lifestyle. Jonathan works on his Bureau [of Education] and university work and I study. Sometimes the holidays are painful for us if my rotations don't work out, and I feel very badly about it. Usually though, I know that at the end of a long week Shabbat is coming, and that alone can get me through. Our "life has been a real anchor or balance for us. "From "the day we moved to Omaha, we knew we were going to be happy here. In a larger community, one can get lost Jewishly. Our kids each have a real identity. They each feel that they're a significant part of the community. Our life here has been so good. I know that as adults, our boys will look back on a very sweet, secure childhood." , Susan is not what you would call a typical medical student. In fact, she has just about every quality that most medical students lack. She's older, married, female and Jewish. She told me last year while planning her son Joey's Bar Mitzvah that she was probably the only med student in the United States who waa taking exams and worrying about a family Bar Mitzvah. So, how do her fellow classmates see her? "There are occasional benign Jewish mother jokes, but it's really incredibly comfortable. I don't hnow if it's Jewish values,, or being a Jewish mother, or being on oldar otudant, or a cpm: bination of all three, but I tend to fcol that I view tie, patients in more of a family and human contoxt than some of tho younger students. It waa mentioned to us in jnedicol school that we" should bo perpetual students. That seems to mo to bo a natural outgrowth of Judaism. "Women and medicine seem to be very complementary.. A woman with a good family background can help to ease a medical problem. The broader your experiences are, the better you can be at practicing medicine. It adds a sense of humanity" to the class." ' As we are celebrating the &50th birthyear of Moses Maimoriides,, T was pleasantly.'surprised to learn that the • RaMBaM's contributions to medicine were still relevant. Medical •students take courses in medical ethics where they are taught to understand the philosophy of what it is to be a physician. Itis in this context that the Maimonidean Oath for Physicians is discussed. . . ". . Susan commented, "By studying Maimonides, as well as
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and his family fled. From 1160 to 1165 they lived in By Dr. Murray Frost How can an individual personalize the 850th an- Fez, Morocco. Scenes of that area have appeared on niversary of the birth of Maimonides? A Judaica stamps from French Morocco (e.g. on stamps issued stamp collector can do it by developing an exhibit in 1933, 1947, and 1955) and Morocco (e.g. in 1978). When he urged Jewish converts to Mohammedanhonoring him. The exhibit need only be a few pages in an album or it could be exhibited publicly at a ism to return to Judaism, he was forced to flee again. 1 stamp below. The exhibit would include stamps is He sailed to Palestine landing in Acre a month later sued to honor Maimonides as well as stamps issued 1 (the port of Acre appears on a 1960 Israel airmail for other purposes but which depict him. Still other iitamp and a 1971 Israel issue). He stayed in Palestine stamps could be used to illustrate major aspects of several months and then migrated to Alexandria, Egypt (an ancient fort at Alexandria appears on a his life and work: At least three nations have indicated they will com- 1970 Egyptian stamp). He lived in Egypt until his memorate Maimonides' 850th birthday with stamps. death in 1204. He is buried at Tiberias (a view of that Spain (the country where he was born) and Israel area is on a 1960 Israel airmail stamp). (the country where he is buried) are among these. Maimonides' career included serving as physician Antigua (a country which uses postage stamps as a in the court of Saladin. Saladin and his battle with major source of revenue) has announced his birth an- the Crusaders in 1187 is pictured on an Egyptian niversary will be honored on their stamps also. stamp issued in 1957 and a ; 1970 Syrian stamp. SaMaimonides already has appeared on the stamps ladin's citadel in Cairo is featured on a 1969 Egyptian of three nations. In 1953 Israel commemorated the stamp. His first major work was a commentary on the 7th International Congress of History of Science held in Jerusalem by issuing a stamp depicting Maimon- Mishnah written in Arabic and completed in 1168 ides, In 1967 Spain issued a set of four stamps de- after 10 years of effort. Israel's 1980 New Year's set picting important persons in Spain's history from the depicted several contributors to the Talmud pictured 12th to 16th centuries; Maimonides was one of the against a background of a page from it. four. And in 1971 Grenada's commemoration of InIn 1180 he completed his codification and digest of ternational Education Year included Maimonides on Biblical and rabbinical law and religion. His Mishone of the stamps in the four-stamp set. nah Torah, written in Hebrew, systematized the deThese stamps depicting Maimonides would be es- tails of Judaism and related it to the fundamental sential in any exhibit focusing on him. But what other beliefs of Judaism which he set out at the beginning stamps to include in a Maimonides exhibit would de- of the work. A later code modeled on Maimonides' pend on what aspects of his-life and works were se- code — the 16th century Shulchan Aruch — was comlected for attention. The relationship of the stamp to memorated with a stamp by Israel in 1967. the biographical fact could be direct or it could be ' His third major work was The Guide of the P e r : plexed which was completed in 1190. This work atmore remote. For example, since Maimonides was born in Cor- tempted to bring reason to faith and unite the two. doba, Spain on March 30,1135, one could use a stamp Many stamps could be used to illustrate the Biblical depicting Cordoba (an example could be one of the passages he cites in these works. For example his stamps in Spain's 1964 tourism set). A special 1984 interpretation of Creation could be illustrated by the cancellation from Cordoba honoring Maimonides, set issued by" Israel in 1965 which depicted the six days of creation symbolicly. A contrasting view would could1 be used also. When Cordoba was conquered by the Almohads in use Michelangelo's depiction of God creating man, as 1148, Jews and Christians were ordered to convert to illustrated on a set issued by India in 1975. MaimonMohammedanism or leave the area (or face a martyr's ides would oppose the latter as he did not perceive death). Moses ben Maimon (as he was known then) God in anthropomorphic terms.
Maimonides devotes several chapters in The Guide to Job. The latter is depicted on two stamps issued by Rwanda in 1967. Some of the passages in the Bible quoted by Maimonides have also been quoted on Israel's stamps or tabs (e.g. his explanation of the Divine commandments in The Guide includes the quote from Deuteronomy 16:14 "You shall rejoice in your feast ..." which appears on a stamp in the 1971 Israel issue for Sukkot). After the publication of his major works he was frequently consulted by Jewish communities and scholars. In 1194 he responded to an inquiry from Marseilles, France concerning astrology. He ridiculed astrology as unscientific and noted that rabbinic authorities who made astrological comments were in error. In 1957 Israel issued a souvenir sheet depicting a mosaic from the Bet Aleph synagogue which depicts the astrological signs; another set featuring the signs of the zodiac was issued by Israel in 1961. Finally, a Maimonides exhibit might very well con-' elude with a stamp depicting Moses (e.g. a 1973 issue from Mali or a 1984 souvenir sheet from Lesotho) and a stamp depicting Moses ben Maimon ("Maimonides") to illustrate the traditional saying: "From, Moses to Moses there was none like Moses." • If you are a stamp collector, I urge you to try your own hand at merging the works of Maimonides (and his biographers) with Scott's stamp catalog.If you are not a stamp collector yet (or not a Judaica stamp collector), I urge you to try it as a way to learning about Judaism and making our Jewish heritage part of your personal life.
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Saptwntwr 13,1965
Inquiring Photographer Claudia Sherman asks: What highlights of your trip to Israel this summer would you like to tell the Jewish Press readers about? Nine Omaha high school students participated in four separate pilgrimages to Israel during the summer of 1985. Phillip Berman, Kathy Mann and Steven Zabin were members of the Ramah Community Pilgrimage, a program aimed at young people from each of Judaism's movements. Laura Lashinsky and Julie Weiner participated in the pilgrimage sponsored by the National Council of Synagogue Youth, the youth movement of American Orthodox Judaism. Wendy Novicoff, Patrice Schmidman and David Spizman toured and learned as part of a program sponsored by the Reform movement's National Federation of Temple Youth. Deborah Fellman enjoyed the sites
and people of Israel under the auspices of the B'nai B'rith Youth Organization. Each program lasted approximately six weeks and included tours of the whole of Israel as well as lectures, study sessions, and opportunities for religious and'cultural observances. All pilgrimage participants are eligible for scholarship funds through the Bureau of Jewish Education and the local synagogues or youth organizations. Depending on need and the contributions of the sponsoring institutions, a maximum of between $1,800 and $2,000 in grants is available. Further information can be received from the Bureau of Jewish Education, 333 South 132nd Street, Omaha, Nebraska 68]54.
Patrice Schmidman: Experiencing kibbutz life was one of the major highlights of my trip. I picked pears and felt that I was doing something useful for the community. I also enjoyed seeing how the kibbutz was run. Also, I thoroughly enjoyed seeing all of the interesting placet in Jerusalem. The Wall was neat.
Phil Berman: I enjoyed the four days we spent in the Negev Desert. I could get a feel for the land. I was fascinated by how the kibbutzim brought the desert to life. In Jerusalem two of my favorite places were the Old City and especially the Arab market. Arguing with merchants is something 1 could rarely do in Omaha. When we stayed in the Galilee, I spent a lot of my free time with the Ethiopians. They'd been there a little over a year. They spoke Hebrew and a little bit of English. A lot of my dialogue was with hand motions and gestures. They were the friendliest Israelis I met. A lot of them had relatives still in Ethiopia. They Were really happy to be there even though some of them still had family in Ethiopia.
Steve Zabin: Emotionally it would be the Wall. There was some sort of attraction for me every time I'went near it. 1 don't feel Israel made me nri6re religious, but I think I understand Judaism better. Just visiting Israel, I felt something for my religion. The Old City, walking along the beach of Tel Aviv at night, the Negev, the northern part of Israel — the memories were very special to me. There were a lot of different people there, but I felt comfortable.It's nice : to know that they share one land. It was the best six weeks of my life. I'm sure I want to go back in the near future. I highly recommend these trips ; to people my own age. The friendships I made were ones that I'll never forget.
Wendy Novicoff: I really enjoyed the northern part of Israel. It was very green and lush. They took us climbing mountains. There was one in the Golan that we climbed down to the valley below and it was like a jungle. And when it was time to climb back up we were told we had to scale the face of the mountain on our hands and knees on the rocks. It was fun — almost incredibly. It was neat to drive from the northern part of Israel down to the Negev and to see how quickly the scenery changed. In the desert, we took camels from civilization to a real Bedouin camp in the middle of the desert where we watched the sun rise and set over the Dead Sea and learned about Bedouin life. . Jerusalem was just spectacular. Julie Weiner: Probably it would be the people who were with us in our group. They were between the ages of 13 and 18 and from the Midwest and Chicago. They were a lot of fun, very nice, caring people. We all really came together and worked together well. We had challenging things we had to do together like climbing Masada and we all worked together as one group. Our advisers were also very good. I really enjoyed being in Eilat on the Red Sea. It's very beautiful. The water is blue as blue can be. We went snorkeling and swimming. Some of the hikes were very hot and very tiring, but we pushed each other on. You'd never make it if you were a Jewish American Princess. There's no need for hair blowers and makeup.
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Laura Lashinsky: One of the most fascinating experiences is to davenat the Western Wall. Starting to hike up Masada at 5 o'clock in the morning is something I'll never forget because I could see the sun rising over the Dead Sea. Another interesting experience is Shabbat in Jerusalem — everyone is keeping Shabbos and when you see someone walking down the street, you know they're going to Shul. It's a very warm feeling. After Shabbos, in Jerusalem, it's packed. Everyone comes out. The pizza' places and the falafel places are packed with kids. It's difficult to describe six weeks in Israel all at one time.
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Deborah Fellman: My favorite place was Jerusalem, because there's so much culture there, so much to be absorbed. So much you cannot get in the States. If you want to party, you go to Eilat, but if you want to learn about your heritage, who you are, where you came from and where you're going, the only place is Jerusalem. There's such a feeling of unity' because you're surrounded by your own. people. You realize that they might have grown up in Turkey or France or South America, and their way of life may be totally different from your own, but we have in common a very integral part of our lives and that's sharing the same religion. . I also quite enjoyed the feeling of being the majority and one of the people who the country was built for.
David Spizman: It was really neat, walking the streets of Israel and realizing the 2,000 year history that is involved in the country. Masada really touched me personally because this is something that we had studied before coming. One of the major highlights was experiencing Shabbat in Jerusalem, particularly when I had an opportunity to place a message in The Wall.
September 13,1M5
Jewish Pr*M
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Reminiscences on a philosopher (continued from page 16) happy to accept any third of Saul's paper as a doctoral dissertation. A, Jater paper, submitted while Saul was still in high school, was accepted for publication by the Journal of Symbolic Logic and appeared in an issue in 1959. Saul now is a consulting editor of that prestigious journal. It was during high school years also that his Jewish knowledge and interest widened and deepened. He attended Camp Ramah in Wisconsin during those years, and he was helped to a more profound understanding of Bible and Talmud and Jewish religion that he might have acquired in Omaha alone. Although|]ewish studies are not his primary interest, he is at home in Biblical and rabbinic literature, in Jewish philosophy and religion, and in halachic studies. Saul is a committed and practicing Jew. His understanding of religion is probably more sophisticated than mine (he sometimes disputes this) and his knowledge of Bible (which I teach on the college level) is more extensive than mine (he disputes this too!) His observance'of Shabbat and Kashrut is very traditional. He lectures not infrequently at universities in this country and abroad, and invariably his university hosts must provide for his observance of' Kashrut, and Shabbat. > Saul is deeply committed to Israel and has lectured there. His spoken Hebrew is fluent and correct. Israelis, are sometimes astounded at the extent of his vocabulary and his ease in the language. His college years were at Harvard. He majored in mathematics and was graduated sumina cum laude. He won many honors and fellowships. He was elected to Phi Beta Kappa in his junior year. Although his major was mathematics, he was working in philosophy as well during his college years. While still an undergraduate at Harvard, he taught a summer seminar at Yale sponsored by the .Office of Naval Research, arid a Mathematics Department Seminar at Massachusetts Institute of Technology. On graduation day in 1962, when I was going through the receiving line at Adams House with our daughter Madeline, I was told something that floored me. I had to repeat this to Dorothy, who did not hear it with me. Her illness, then in its 3rd year, was in
more acute stage than in many of the years that fol- topos theory (a special branch of mathematics), thelowed. It prevented .her from traveling to Cambridge. oretical computer science, and linguistics as well. What I was told quoted an official of the University He has held distinguished lectureships at many administration, who said that it was commonly ac- universities, here and abroad. He was the youngest cepted that Saul was the brightest student in the person to be invited to give the John Locke Lectures class, but that he thought that Saul vva:l possibly the at Oxford, which he gave in 1973. There he met Marbrightest student who had ever been at Harvard. garet Gilbert, a Cambridge graduate who was then a Saul spent the next year at Oxford as a Fulbright Research Fellow on the Oxford philosophy faculty. 1 Scholar, There he devoted a good deaFof his attention They were married in 1976. Margaret now has her to the work of Wittgenstein, some of whose philo- doctorate from Oxford. sophical disciples were there. Saul's interests are not confined to philosophy. I've By this time he had acquired a considerable rep- already mentioned mathematics and Jewish studies. utation as a philosopher of note because of his lec- But he has some interest and competence of a sigtures and publications, especially in the field of modal nificant level in history, science, economics, politics logic. He had offers from a number of universities, and government, and literature. among them Princeton University. But Saul was An interesting fact about Saul as a lecturer is that called back to Harvard for independent study as a he normally uses no manuscript and virtually no member of the prestigious Society of Fellows. (The notes. I am told that this is all but unique among Society of Fellows annually elects a small group of philosophers, who usually "read papers." Dorothy younger scholars, some already with doctorates, to and I once heard him at Cornell in a lecture that study at Harvard for three years). So for the next lasted over two hours. No matter what the interrupthree years, Saul spent alternate semesters at Prince- tion, questions, intermission, or his own hurried visit ton and Harvard, teaching, studying, writing. to the drinking fountain, he always returned unfailLater he taught at Harvard University and Rock- ingly to the last sentence and the last thought. Saul efeller University, and since 1977 he has been has told us that it would take much less time in the long run to prepare a manuscript, but that he prefers McCosh Professor of Philosophy at Princeton. < Saul never took a graduate degree. His rank as Pro- to have his preparations mental, and then to phrase fessor (since 1972) with the BA degree only is very sentences and paragraphs and the whole theme ex unusual in academic circles. But his academic career tempore. was not hindered by the lack of a doctorate, because Saul has a ready wit. His lectures — and writing, of his preeminence in his field . . . In 1977 the Uni- too, sometimes — are sparked with it. His humor is versity of Nebraska at Omaha conferred an honorary subtle and sophisticated. Sophisticated audiences are degree on him, Doctor of Humane Letters. kept chuckling while they are carried along by his i • Saul has written extensively, and his reputation is thought. world-wide. His two books, Naming and Necessity Saul still has warm feelings for Omaha. He con(1980) and Wittgenstein on Rules and Private sidered coming back to Omaha for a last look at the Language (1982) have been widely acclaimed. His home he knew, on Happy Hollow Blvd., when we were papers (1959 to the present) have been published in about to move. But his schedule didn't permit it. important philosophical and mathematical periodiMargaret teaches one semester each year at the cals. Papers and books have been translated into main campus of the University of Connecticut in many languages, including French, German, Spanish, Storrs. Since Saul will be on sabbatical this whole Italian, Polish, Russian, and Japanese. academic year, they will be living in Storrs at UConn, He has been called by colleagues the world's leading' ; where Margaret will teach in the spring semester. philosopher and "the only real genius in our profes- During the fall they will be working on respective sion." His work has influenced not only several book projects and enjoying Connecticut's spectacular branches of philosophy and mathematical logic, but fall foliage.
A GOODYEAR A FirsTier Company
Member iFDIC
13,1965
Pag* 42
The allure of Moses (continued from page 2) his studies and even began to draft his commentary to the Mishnah, a contribution which was to establish him as a young intellect of prodigious capacity. (The Mishnah, the basic compendium of post-Biblical rabbinic law and the foundation of the Talmud, was compiled by Rabbi Judah the Patriarch in approximately 200 C.E. Fittingly, descent from Rabbi Judah was later claimed for M&imonides.) In Fez, the Alrnohad regime had become temporarily more lenient, Maimon brought his two sons and a daughter and arranged for Moses, now 25, to study with the leading scholar of the community. At about the same time, the father icsued his most famous work, "Letter of Consolation" (Iggeret H-Nehamah). This open letter provided emotional support for convercos, Jews forced to accept Islam under threat of death. Maimon emphasized the monotheism of Islam and ruled that those who pray Jewishly thrice daily and act morally could preserve themselves as Jews. He opposed martyrdom to avoid Islam. In Fez, Moses also wrote a letter of encouragement to his oppressed coreligionists. In his "Letter on Forced Conversion" (Iggeret Ifc-SIimad), Moses denounced those who condemned coavereos, for like his father he did not condone death rather than conversion. However, he concluded that, when forced conversion is probable, a Jew must flee. Ironically, the family was soon to accept this advice when the Almohad fervor returned to Fez. In 1165, they departed and soon landed in Acre on the north-
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em coast of the Holy Land. Like any tourist, Maimonides traveled eagerly through the ancient land of Israel visiting Jerusalem and Hebron with special devotion. After some months, the family moved to "Egypt's pivotal intellectual center, Alexandria. At about this time, Maimon died and soon thereafter, the family made its final move to Postat, the Old City of Cairo. Here Maimonides continued his studies, supported by his brother, David, who conducted the family's business in precious stones. For eight years (1160-1168), Moses' singular duty was study. Then, with the flash of a storm, his life of calm ended. • In 1169, Maimonides received news that his brother. had been lost .at sea together with the family fortune and substantial valuables held in safe keeping for others. For almost a year, Maimonides was numb. Finally, driven by the responsibility of supporting his family, he took up a profession. Disdaining the thought of earning money from his religious learning, he chose to be a physician. Maimonides probably first studied medicine with his father and there is ample evidence to suggest that he continued his studies in Morocco and later Egypt. Success was not immediate. It would be more than fifteen years before he would achieve eminence as a key physician to the prime minister of Salcdin, the great opponent of Richard the Lionhearted and the Third Crusade. In the interim, he would establish himself, as his family's strength, his community's pride, and the
leader of Sephardic Jewry. Our knowledge of Maimonides' family is limited. We know little of the women in Maimonides' life. Almost nothing is known of his mother. Legend has it that she was the daughter of a butcher whom Meimon was instructed to marry in a dream. Maimonideu himself was married twice. His fust wife died young and, in Egypt, he married the sister of one of the royal secretaries. It was by his second wife that he would later father his only son, Abraham. •„ In 1172, Je-.vs were again forced to choose between Islam and death in a religious persecution in distant Yemen. The country's Jews cent emissaries to ask for guidance. Maimonides wrote a message of hope, "The Letter of Yemen," (Iggret Tc-inian) in which he encouraged these Jews of despair to reject false messiahs and see their tribulation as a test which would Boon end. He wrote to them in kindly, simple language so that all could understand but words were not his only response. Using his increasing influence at the Egyptian court, he interceded for the Jews of Yemen and arranged a substantial release from heavy discriminatory taxation which had afflicted them. The impact of his efforts was extraordinary. The distant community took heart and even inserted a prayer for Maimonides in their recitation of the Koddioli. His letters, his reopomca (answers to questions of Jewish law), and the publication of his commentary on the Mishnah established his reputation. In 1177, he was recognized as the head of the Jewish community of Cairo and he continued to study and write assiduously. Three years later, after many years of work, Maimonides published his classic work, Misfaneh Torah, or "Secondary Torah," on which he had labored for more than a decade. In fourteen separate volumes, in the most lucid and readable Hebrew, he presented a code of Jewish law which systematically dealt with every ritual and moral issue. Unlike other codes, past and future, the Mishneh Torah dealt with the presently inoperative (e.g., laws regarding worship and the priesthood in the messianic age when the Temple is to be rebuilt). In addition, it covered the practical law in depth (e.g., the requirements of the holidays, prayer, marriage, divorce, civil and criminal law, etc.). In his introduction, Maimonides writes. "At this time, great troubles have arisen and (this difficult) hour has postponed every (other activity) and the wisdom of our wise has been lost and the understanding of the knowledgeable . has become hidden. Therefore, those commentaries and laws and answers which the Geonim [the rabbinical leaders of post-Talmudie' Babylonia] composed and saw as easily understandable, have become difficult (for us) and those who understand them appropriately are . few in number. And it goes without saying that the Talmud itself, whether Babylonian or Jerusalem, together with its associated (midrashim) . requires broad knowledge, a soul of wisdom, and much time. Because of this (situation),. I have stirred myself, I, Moses, the son of Maimon the Sefardi, having relied upon the Rock, Blessed Be He, and have delved into all these books. My intent has been to compose clear words from all these sources concerning what is forbidden and permitted, what is unclean and clean, together with the rest of the laws of the Torah, all of them in a clear language concisely put. So that all of the oral law will be available to all in an orderly fashion ..'." It seems clear; and many scholars have agreed, that Maimonides intended his Mishneh Torah to make the study of the classical rabbinic texts unnecessary for the vast majority of Jews. This" radical, some would say audacious, approach would lead to great controversy especially because the work was unaccompanied by citations which would have allowed Maimonides' rabbinic colleagues to check the sources of his rulings. Eventually, scholars would produce commentaries to the Mishneh Torah which provided such citations and the work would take its place among the central codes of Jewish law. His contributions to Jewish lawwould not end with the Mishneh Torah. He would continue to write responsa. Many of these dealt with needs of the ' communities around'him. In addition to his letters on forced conversion and Yemen, he spoke movingly in opposition to anti-Muslim feelings which some felt justified in light of persecutions. He refused to consider Muslim's idolaters and warmly accepted the converts to Judaism emphasizing their equal or even superior status among Jews by birth. In another extraordinary volume (Sefer Ha-Mitzvot), he sought to identify all 613 commandments and elucidate their observance. . , Had Maimonides only written in Jewish law, he
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would have been judged a seminal figure in Jewish history. But his broad mind would not be devoted exclusively to Jewish religious concerns. Sometime between 1190 and 1200, he completed what he regarded as his magnum opus, Guide of the Perplexed. Couched as a letter to his most able pupil, the Guide systematically endeavored to prove the interrelationship of science and Torah. Maimonides was schooled in Aristotelian thought and Neoplatonism, the science of the day. He addressed his work to those whom he regarded as the intellectual elite. Firmly committed and schooled in Jewish theology and lav/ as well as the depths of philosophy, both metaphysical and natural, such broadly educated intellectuals tended to see contradiction between religious and secular learning. Maimonides strove, to provide a philosophic understanding of the Bible or, as he called it, "the science of the Torah in its true sense." Though the details of his presentation cannot concern us here, he dealt with the classic questions of religion and interpreted them in a way that was perfectly consistent with scientific understanding of hi3 time. He rejected literal interpretations of the Biblical text which made God seem to be a creation in the image of man. He emphasized the spirituality of God and acknowledged human incapacity to know God's true essence. He argued that the Torah, as given to Moses and interpreted by subsequent generations, is based upon God's reason and is therefore not arbitrary even though we may not understand the reason for every mitzvah. Such classical questions as the problem of evil, the nature of providence, the definitions of moral action, and the significance of prophecy were addressed from the scientific perspective of Maimonides' day. Like all his works except the Miohneh Torah, Maimonides wrote the Guide in Arabic. However, the style he chose was the technical philosophical idiom, an Arabic incomprehensible to the uninitiated. He claimed that his work was not meant for general publication and indeed this would seem to be the reason that he framed it as a letter to his students. He realized that some Jewish scholars and perhaps a majority of laymen could perceive this work as
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Writings of Moses Maimonides [New York: Bloch, 1974]. Rosner is the author of other fine translations of Meimonides' work on other medical subjects.) In addition to his medical contributions, Maimonides, like many of the scientists of Muslim culture, was an avid and ^proficient astronomer. Though he wrote no single volume on astronomy, his philosophical and religious compositions include many passages which could not have been written without a profound and scientifically accurate understanding of the stars.
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:• Challenging the underpinnings of their view ofTorah. .', I For Maimonides, however, the risk of criticism was J; forth while to demonstrate the common bond bejVween science and religion, Torah and secular learnjiig. His judgment was soon vindicated. The'.Guide l:>as had a profound effect upon Jewish philosophy , . om his own time to the present. The founders and •gamers of Judaism's religious movements and of >' ionism willingly cite their debt to the one who they L now by the acronym of RaMbaM(=Rabbi Moses ben .'•',•'• More surprising, Maimonides' -Guide was -also f. dopted as a vital source book by non-Jews. Christian Scholastics like Albertus Magnus and especially Thomas Aquinas would read Latin translations of . 4aimoinde8' work and cite him often and by name. jl'or Aquinas, the key shaper of Catholic doctrine till •';' lodern times, references to "Rabbi Moses" charac1 "jsrize his most important works. In Arabic literature, 'he Rambam is known as Abu Imran Musa ben Maiiun ibn abd Allah and was well cited by Muslim -hinkers of his day and thereafter. I Maimonides' conviction that there is a common Relationship between Torah and sfiience probably fpurred his own scientific commitments. As a phy>iician, he gained renown when, in 1185,.he was ap'lointed one of the chief physicians to Al-Fadil, the ;f'rime Minister of Saladin and the de facto ruler of i!gypt. It seems probable that he ministered to the luslim king himself and there are legends that he j; as called to provide medical assistance to Richard i le Liohhearted. Many of his medical treatises were translated into atin, an event which dramatically contributed to iaimonides' fame in Christian Europe and is espe• ially impressive in light of his important position \mder the Crusaders' nemesis, Saladin. Maimonides' •jiubjects of medical research ranged from descriptions land critiques of the findings of classical Greek physicians to a digest of drugs and their uses.He composed works on the symptoms of poisoning, 'jepression, asthma, hemorrhoids, and sexual inter:ourse. For those who might take an academic intersst in the last, an English translation and summary s available. (See Fred Rosner, Sexual Ethics in the
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Maimonides has been called "the second Moses" and it has been stated about him that from Mooes (of Sinai) to Moces (Meirnonid'JG) there we.s none like Moces. It teems clear that hn was the creuteut intellect of post-Talmudic Judaism' end pocsibly in Jewish history. His legacy, however, is not amply dependent upon his works themselves but upon the impact which their application has had upon subsequent generations. Maimonides' breadth and brilliance represented extraordinary accomplishments for his time, but his influence on modernity is perhaps his most enduring feature. His place is made secure among traditional Jews through the Misuneii Torah, a code still studied with vigor in every yenMva. When, in the sixteenth century, Joseph Caro composed the Sliulkhan Arukh, the digest of Jewish practice which later became the standard code for traditional Jewry, he utilized the Micliaoh Torali constantly and adopted it as one of threa deciding sources which resolved fundamental questions. Maimonides. bridges the movements as well as the generations. He ID cited often by the historians and theologians of liberal Judaism as well. Hi3 Guide and his commitment to seeing science as a fulfillment of religion have provided a pleasing source of encouragement in our time. In 1986, many will observe the bicentennial of the passing of another Moses, Moses Mendelssohn (17291786). The proximity of anniversaries and the similarities of lives provide tempting sources for comparison. As Maimonides is often known by the acronym, RaMbaM, so Mendelssohn is sometimes known as the RaMbeMaN (for Rabbi Moses ben Mehahem). Mendelssohn was the leading figure of the eighteenth century in opening the secular world to Jews who had been imprisoned in western European ghettos for hundreds of years. Like Maimonides, Mendelssohn was an Orthodox Jew who studied with one of the leading rabbinic scholars of his day. Like Maimo'nides, Mendelssohn was a philosopher, once besting Immanuel Kant in a competition for new philosophical works. Like Maimonides, Mendelssohn was a scholar of the culture around him. Well read in German, Latin, Greek, English, French, and Italian, Mendelssohn became a scholar of European, particularly German, literature and the translator of the Torah into.German. Like Maimonides, Mendelssohn published prolifically, not only in philosophy and Bible, but also in literary criticism and current issues. Like Maimonides, Mendelssohn was an influence on non-Jews. At a time when German-Christian society had institutionalized anti-Semitism, Mendelssohn became accepted in the intellectual salons of Europe. His works were quoted and he was even the inspiration -for successful plays and novels. Like Maimonides, Mendelssohn was familiar with other philosophy and theology but lived his life as a devoutly Orthodox Jew. Like Maimonides, Mendelssohn was the inspiration for generations of Jews who denied that secular and Jewish learning were mutually exclusive. Yet, unlike Maimonides, Mendelssohn, at least in his personal life, failed. Though renown throughout Europe and accepted by Jew and Christian alike, Mendelssohn did not succeed in transmitting his Jewish values to his children. Within a generation, three of his five children had willingly accepted Christianity, and though his grandchildren included such geniuses as the composer, Felix Mendelssohn, the latter, like a|l but one of Moses Mendelssohn's grandchildren, was\ by voluntary commitment, a Christian. On the other hand, Maimonides succeeded both as an inspiration to his people and to his family. Abraham was born when Maimonides was 51 and succeeded his father as the leader of Egyptian community. More important, he was acknowledged as a scholar, philosopher, and rabbinic writer in his own right. Abraham's son, David, followed his ancestors' traditions and wrote scholarly works which have been partially preserved. Indeed, for almost two hundred. years after Maimonides' death, his descendants remained the leaders of Jewish communities of Egypt, the Land of Israel, and Syria. As far as we can trace the family, commitment to Jewish leadership and learning continued. ' Why did Maimonides succeed in willing both an
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intellectual and a personal legacy while Mendelssohn left only his writings? Though such a question necessarily includes conjecture, it is tempting to propose an answer. Maimonides saw Torah in every aspect of secular learning: science amplified religious truths. The truths, in turn, were not threatened by scientific knowledge, simply elucidated by thein. Mendelssohn, however, divorced his deep Jewish commitment from Ida philosophy. His philosophical contributions were based upon the classical rationalism which had preceded him end served as the foundations for such writers as Schiller, Goethe, and Kant who would succeed him. But his views of God, the immortality of the eoul, free will, and religion itself, are, in general, not motivated by Jewish concerns or commitments. It can well be argued that the failure of Mendelssohn and others of like mind and abilities to impart Judaism to their descendants fueled the modern version of an "argument which has raged among committed Jews for centuries. Can one be deeply Jewish and yet a participant in secular culture? For most of us, the affirmative answer would seem to be the right one, but the case is not that simple. In our days, the seductiveness of the university experience has often led young Jews to reject their tradition as unnecessary or archaic. Clearly, there are risks. Among Hassidic groups and others within the "right wing" of Orthodoxy, opposition to college attendance ranges from lukewarm to adamant. On the other hand, the leaders of modern Orthodoxy, as well as of the Conservative and Reform movements, are committed to the assertion that an intellectual Jew requires both Jewish and secular learning. (For a discussion of the issues within the more stringent wing
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of Orthodoxy, see William B. Helmreich, T h e World of t h e Yeshivah. [New York: Free Press, 1982].) Moses Maimonides would have enthusiastically assented to the dual need for religious and secular learning. Critical knowledge does not detract; it reinforces. Science is no threat, but a support. God's essence which, by definition is beyond human comprehension, can at least be clarified by increasing one's knowledge of the world. As the creation or emanation of God, the universe in an indirect-reflection of God's being and is worthy of study. For these ideas, Maimonides is a hero for all times, a Renaissance man before the Renaissance, who speaks to generations whose mother tongues are the languages of the computer. Unlike most medieval writings, his works are not quaint in our days; they address issues of currency, or religious survival in the present century and beyond. As the master of intellect, Maimonides possesses credentials which provide acknowledgement by every mind that seeks the truth. Though his science was defined by Aristotle, his methods apply equally to Einstein. He held that truth is never to be feared for it complements Torah. . His greatest bequest may well be this reconciliation of Jewish learning and critical reasoning for, in our world,it is an easy fallacy that we must sacrifice one to have the other. Like Maimonides, Jews who study and embrace the truth, both Torah and science, find that each new discovery reinforces their heritage. The future holds no fear and the past is a source of strength. Maimonides bridged the gap between God and his creations, between the metaphysics and physics, be^ tween the past and the future and, in that strong span, lies his allure. '
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A guide to Jewish Spain TOLEDO, Spain — "One goes to Europe and sees only churches," the woman said. i American tourists who tramp through cathedrals and look at sacred art in museums, must get the sense that the history of Europe is the history of Christians. And that Jews looking for their roots must go to Israel. It isn't so. This country, origin of the rich Scphardic Jewish culture that thrived here from the mid10th to the late 14th century, is a treasure of Jewish history. From Toledo near Madrid to Andalusia in the south and Catalufia in the east, there are reminders of a history and culture in which Jews were important in artistic, economic and even political life. However, in some cases there are no markings to tell tourists of a site's Jewish connections. The Spanish government ought to remedy that. Records of Jews begin in the 6th century, but Vincent Laredo, author of the excellent Scpftardic Spain, from which many of the historical facts here are borrowed, says Jews were probably in Spain from the time of the Phoenician and Greek traders. Jewish coins discovered in the ancient city of Tarraco (Tarragona) suggest it was an old Jewish town before the arrival of the Visigoths. At beginning of Christian era, came more Jews, slaves who had lost their rebellion against the Ro, mans in 68-70 and 132 AD. Jews favored the Moslems' conquest in 711, because they permitted religious liberty and gave the Jews favored positions in government. The 9th and 10th centuries were a golden age in which Jews became linguists, doctors, and diplomats, developed industries and trade, founded academies for Talmudic scholarship and the study of literature and science in Arabic and Hebrew. However, a series of events led to invasion by Berber Almoravides from North Africa. They were fanatical Moslems who began to persecute Jews and Christians and demand conversion or exile. Thousands who refused were killed. In 1212, the Christian kings defeated the Moslems, except in Granada, and Jews contributed to the victory by supplying the Christians with interpreters, soldiers, diplomatic emissaries, physicians and money. King Alfonso VI responded by granting rights, privileges and land to the Jews. But the breakup of feudalism led to mass unemployment and the movement of the unskilled to the cities. Seeking to find a scapegoat for their discontent, in the late 14th century, they conducted pogroms against Jews and forcible conversions. But even many of these former Jews reached high positions ;: court, in the professions and commerce. Those jea' is of them accused them of practicing in secret anc called them Marranos •— swine, false Christians There were riots against Marranos in 1449 in T> /do, then in Cordoba in 1473. And thi he Spanish Inquisition went into action. In 1492, i ,000 Jews were expelled from Spain. On his first trip to America, Christopher Columbus had the aid of half a dozen converted Jews, including a physician and an interpreter. Today, the historical relics of the Jewish flowering in Spain are national monuments.
Toledo The glorious El Transito synagogue was built in 1357 by Samuel Leyi Abulafia, who served as treasurer and advisor to King Pedro I for 20 years. The temple at the edge of the old Jewish quarter is of plain cream-colored brick and stone with a tile roof, old wood doors and.a bell tower. At that epoch, Jews were not allowed to build anything more beautiful from the outside than Christians' structures. But, oh, the inside! Stunning mudejar handwork, a mixture of Gothic and Arabic artistry, fills the large rectangular hall. The designs of stucco lace on the restored walls show leaves and fruits in white, pale rose, and green. Marble columns support arches that reach to the beautiful restored wood ceiling said to recall the cedars of Lebanon. A Hebrew inscription said the goal was to recall the beauty of the lost Temple of Jerusalem. Another inscription praises Don
Pedrb, whose shield of Castille and Leon is carved on the wall. ' Visitors to the synagogue look intently but quietly. A man from Tel-Aviv said he came to Spain to see his Jewish heritage. "You would call it roots," he said. "We come to understand and visit. There's so much in books about the level of contribution to civilization by this community, I want to see how it was." , Attached to the sanctuary is a museum of Jewish history and archeology. The oldest piece is a 6thcentury white marble stone of Tarragona, probably a .child's sarcophagus or a stone from the mikva (ritual
bath). Museum director Ana Maria Lopez Alvarez, a on the west, Carrer Claveria on the east, the Catheprofessor of medieval history, says it shows that Jews dral on the north and Antigua Plaza del Correo Veijo of that era knew three languages. A Hebrew inscrip- on the south. A sign OB Carrer de la Forca directs tion says, "Peace to Israel and to us and our children." visitors to the Isaac al Cec center on the small Carrer One in Latin proclaims, "Peace." A Greek phrase is de Sant Llorenc. The building of flat bricks and illegible. The stone is decorated with carvings of a stones covered with ivy is the site of the Jewish Community Center of the middle ages. menorah, two peasants and a ehofar. The courtyard is the "patio of rabbis," the site of Another treasure, the capital of a lost 12th-century the synagogue where Isaac and his students studied. In the surrounding 10th century wall is a round niche that enclosed the table used for circumcision. Across the courtyard is the mikva. t Looking over the far wall into a garden, Jose Tarres points to the patio of the Roman temple and the sites 1 of the hospital, the ritual slaughterhouse, the Talmudic school and the women's school. Tarres, a local resident and archeological advisor to the city, was so excited about finding the old Jewish quarter that when he was unable to get government funds for a restoration, he gave up his job to organize a private effort. We walk on the narrow, stepped Carrer Llorenc, down stone stairs into a private house owned by Rosa '. i- , Maria Collslabayen. This was the home of Nachminides, who unified the Jewish legal code and was the -If'-. • most important Jew of medieval Gerona. He lived here until 1262 when he represented the Jews in a public polemic on the merits of Judaism versus Christianity. He; apparently did too well in the debate, was expelled from Gerona and went to Israel. A stone doorway leads to an inner courtyard. I notice a hollow carved deep in the inside of the doorway; it once held a mezuza. At the bottom of the stairs is Statue of Maimonidcs in Cordoba. a well built with a stone from another old door, again synagogue, has inscriptions that say, in Hebrew, with a hollow for the mezuza. A date carved on the "Praised be you on entering and leaving," and in Ar- well says 1496, just after the expulsion. abic, "Happiness, success and peace." Nearby; Marcelino Laporta's house has been owned Two couples from Nice were visiting the museum. by family since 1800. Part of it was built in the "We were born in Morocco," said one man. "We came 10thhiscentury. He proudly shows off the old stone to see the origins of the Sephardim, to share it with arches and doors with hollows for mezuzas. our wives, because they are not Jews." Laporta, a robust, white-haired druggist, declares, "There is a fascination in living here. I would like to Barcelona know all the transformations that occurred. There Jews were living in Barcelona when the Visigoths are arches on the other side directly opposite my garinvaded in the 5th century. By the 13th century, there den. That makes me think that a whole bottom floor were 200 Jewish families, and in 1237, Jewish fin- lies buried below." ancier Benvienjste De Porta became mayor. Jews The old Roman road — the Via Augusta or Maxima were important as artisans, doctors, diplomats, bank- through which the Romans penetrated the peninsula ers, and traders. They ran banks that handled com- — has been raised in various epochs, making experts merce throughout the Mediterranean. believe that an excavation under the pavement and But as elsewhere in Spain, the Jewish quarter suf- adjacent building would turn up important archeofered pogroms in 14th century, was completely sup- logical artifacts and remains. pressed in 1401 and Jews were barred from moving But Laporta fears that much of the hidden treasure to the city in 1424. will not be found. People don't want their homes and Little is left of the Jewish quarter, known as the streets dug up. "Many things are covered up in the Call, •,•,•!;•' '• 'was in the area where the Palace of the houses so the government doesn't name them naGeneralitat stands today. To walk where it was, stand tional monuments and take them away." facing the Palace and go along its left side to the Neither home is open to the general public, but vicinity of the cathedral, just before the Plaza Real. people can request private visits to Laporta's house On the Carrer (street) del Call, one can see some 6f by writing him at Carrer Llorenc, by phoning (972) the arches that bounded the Jewish quarter. A 14th 211406 or by calling his chief of restoration, Jose Vicentury house at 8 Sant Roman del Call is now a cens, at 200379. (Do it in Spanish.) carpentry shop, but the bricked-up arch of the origA site that is open to the public is the Arab baths inal entrance is still there. just outside the Roman gate of the Call. Probably Nearby, at the corner of Calle Marlet and L'Arc de built in the 12th century and reconstructed in the San Roman del Call, is a house built in 1820 whose 13th, they are so-named because of their North-Afowners found a Jewish cornerstone on the site and rican style, but they were owned and run by Jews. put it in the wall. It says, "This is the pious foun- There is no mention of their Jewish connection in dation of the Rabbi Samuel Ha-Sarda, may his. soul the tourist literature available in Gerona. rest in peace." Sarda, who founded a hospital for the The baths are almost completely intact. A star of poor, died in 1262. David forms the grating over a circular window on The Jewish cemetery was located on a hill still the seven-foot dome that rises over slim columns. called "Montjuich," Jewish mountain. Tombstones There is a irigidarium with, an octagonal swimming found there are in the archeological museum. The city pool, a tepidarium for warm baths, and two caldarhistory museum has a room of Jewish artifacts, a plan iums for steam baths, all separated by stone arches. of the necropolis of Montjuich, and tombstones, jewels and amulets discovered in excavations. Palmo de Mallorca Jaime Vander, a professor of Hebrew and secretary Jews were in Mallorca when it was conquered by of the Barcelona Jewish community, says, "Much Jaime I of Aragon in 1229. While the Moslems dismore could be found if there was digging under these appeared or were reduced to slaves, Jews, who had houses, but they're occupied." facilitated the entrance of the Christian.armies, were respected, though they were forced to abandon the Gerona quarter they inhabited to give it to Dominican fathers This town about 60 miles north of Barcelona has to build a convent. one of the oldest, best preserved, but least-known But when the Catalans came to conquer in the Jewish quarters in Europe. Documents in the Cathe- 1260s, they began to oblige non-Catholics to convert. dral archives show that, 24 Jewish families bought Jews did, but only outwardly. houses here in 890, built a synagogue and organized Jews prospered in the 14th century as artisans, the first street market in town. But pogroms by dismerchants and farmers. They had access to Hebrew contented peasants wiped them put in the 14th cen-
§1
By Lucy Komisar' J**rtck TekfrtpMc Agmucy, la*.
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tury. Today, the Call is still a quarter of narrow stone streets, arches, iron balconies, and electric lamps that give the sense of being medieval. There are scattered shops, and on the corner of the Roman road across from the Cathedral is a 12th century house now used asNa bar. The boundaries of the Call are Carrer de la Forca
translations of Greco-Arab works on science that • contained astronomical concepts considered heretical by the Medieval church. While Catholics were burned for insisting that the world was round, the mystical Sephardic Zohar was saying that, "the earth turns upon itself in the form of a circle... There are some countries on the earth which are lighted while others (continued on page 45)
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Saptofflter 13,1M5
President's message ,• (continued from page 31) communal events and activities is a simple yet extremely important means of expression our individual identification with and support of the Omaha Jewish community. Scarcely a week goes by that the Jewish Press'does not report on a meeting, a service, a ceremony, a program, a play, a performance, an athletic contest, or .some other event or activity to which we are all invited and at which our presence and its; implied expression of community solidarity — is welcome. Another means of fulfilling our responsibility to the community is through personal service as a volunteer. Scarcely anything of importance occurs or, indeed, could occur, within the Omaha Jewish community that does not have associated with it a group of dedicated and committed volunteers. There is an opportunity for everyone to find his or her niche, and to excuse ourselves from the volunteer role because we are "not interested" is to say that we are not interested in anything. Although our interests and the extent to which we wish to channel our energies into community service do, of course, differ at various times during our lives, this should not excuse us altogether from involvement in community activity and service; Finally, our personal responsibility to the community must also be fulfilled through financial commitment. Our annual fund-raising campaign is simply a vehicle for our unique Jewish system of self-taxation. That system, for us; is no more optional than the federal income tax; it is obligatory. But the enforcement mechanism is different; rather than the force of law, it is the force of con-
science. The self-examination of our lives as members of the Jewish community must probe the depths of our individual consciences and ask ourselves whether we have truly done for the community all that we could do financially — measured not against what others do but only against our personal knowledge of what we can and should do. If you accept my suggestion that ; this is an appropriate time for selfexamination of our individual communal lives and choose to consider the three areas of responsibility which I have mentioned, you must do so knowing that they are not mutually exclusive or individually suf- " ficient. Each of them is part of the totality of our personal responsibilities as members of the community, and we are not excused from fulfilling one of them because we have done a particularly admirable job in fulfilling another. We have in Omaha a Jewish community of which we can be justifiably proud. The legacy of its past has given us a firm foundation on which to build the future. Our introspection, therefore, should proceed with the knowledge and confidence that we have the capabilities and resources to perform our community responsibilities admirably. Let us then use this time of self-examination to refocus our attention on that performance and to emerge from this serious moment' in our livos newly committed to its attainment. May the coming year bring to all • of us peace and health in a community strengthened by our unity of purpose and the renewal of our commitment to the Jewish life that can be. Howard J. Kaslow, President Jewish Federation of Omaha, Inc.
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A guide fo Jewish Spain (continued from page 44) are in darkness . . ." Jews became the world's map makers. In 1391, the Christians attacked the Call. Three hundred Jews died, and many converted to save their lives. Finally, in 1435 the observant Jews left in Mallorca were faced with the choice of conversion or death. Many fled to the coast of Africa. Others, to convince their neighbors that their conversions were sincere, made a display of eating p5rk and so got the name "Chuetas," pigeaters. But prejudice against them continued through the centuries, and they were never integrated into Mallorcan society. An exception is Bernardo Pomar, a slight, frecklefaced man of 50 who plays the violin at resort hotels and restaurants and who has reclaimed his Jewishness. We walk along Calle de las Platerias, the street of silver, nucleus of the old Call Mayor, where many of the Chuetas have shops. "They don't talk about it," he said. It's like having a closed door. They don't want to open it. The Chuetas suffered a lot. They are indifferent or afraid, as if there were the fear of the Inquisition," he said. "They were religious. They had to catch onto something. They became very religious Catholics." He takes me to see the remains of the Sephardic culture. The masterpiece of Jewish medieval art here is the giant candelabrum which came from the great synagogue destroyed in 1425. It had been hung over the tomb of King Jaime I, but when worldfamous architect Antonia Gaudi took over Work of restoring the Cathedral in 1904, he suspended it from the building's vaulte'd ceiling. It is a seven-sided construction with365 lights — symbolic of the days of the' week and the year. The Cathedral treasure also holds a pair of 12th- or 13th-century rimmonim, silver ornaments decorated with filagree work and jewels that supported trie Torah scrolls. They are said to .have been brought from Jerusalem and given to the Cathedral by the grand master of the military order of San Juan del Hospital. ;.; ••"•. ".
Malaga There's nothing left of the Jewish quarter in Malaga; the only hint of the Jewish presence is the statue of Solomon Ibn Gabriol, the foremost Hebrew poet of Spain, who lived in the 11th century. His "Selected Pearls" is still in print. He also wrote philosophy in Arabic. The bearded, robed and turbaned green bronze figure created by American sculptor H. Reed Armstrong in 1970 stands near the Arab fortress Alcazaba in a small garden on Calle Alcazabillas, just across from a public library. I asked the news dealer a few yards away if he knew who the figure was. "An Arab poet," he replied and waved his hand, "but ancient. An Arab poet." The name plate on the statue does not mention that Ibn Gabriol was Jewish.
Seville Legend has it that the first Jewish colony was founded here soon after the destruction of the first temple in Jerusalem. When the Arabs conquered Seville in the 8th century, they appointed Jews as city administrators, interpreters, diplomats, physicians, and astronomers. When in 1248 the Catholics gained power, Jews carrying the scrolls of the law presented King Ferdinand with the silver key to the main gate of the Jewish district. He rewarded them with lands, privileges and religious freedom for their help during the 18-month siege. You can see that tarnished silver key, with Hebrew writing on one side and Spanish on the other, on. a bottom shelf in the Cathedral treasure. It says, "The King of Kings will open: the king of all the earth will enter.": • • .; Jews prospered in Seville. Zulema Pintadtira and his son Zag de la Maleha were treasurers to Ferdinand's son, Alfonso X and had property, banks, mills, and olive oil stores. Jewish scholars, physicians, astronomers, mathematicians and linguists at(continued on page 46)
Pag* 45
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A guide fo Jewish Spain (continued from page 45) tended at court. Others worked as silversmiths, tailors, leather workers, shoemakers, weavers, bankers and merchants. . By the mid-14th century, there were 7,000 Jewish families in Seville. Some were landowners in the nearby village of Paterna Harah in Aljarafe. The city's Jews lived in what is now the favorite tourist quarter, Santa Cruz. As you come out of the Alcazar garden, turn right; in the corner is the entrance to the "Juderia." You enter through the Calle do la Juderia, a domed passage covering a narrow brick and stone street of whitewashed houses. One can still see the arch and tower of the gate which connected the Juderia with the gardens of the Alcazar. The door was called "del Privilegio," because the mayor had the privilege of possessing the key.
stone and the top of plaster work, carved in
Cordoba Cordoba, the most cultured and wealthy city of Moslem Spain, was also the city most important for the development of Sephardic culture. There were Jews in there at the beginning of the 3rd century, from Roman and Visigoth times. After the Christian conquest, King Ferdinand gave permission for the construction of a synagogue, and it can be seen today, the jewel of the Jewish quarter. It was never changed by adaptation or rebuilding as were many other synagogues that were later used as churches. It has been a national monument since 1885, a time when Jews were still not legally permitted in Spain! The synagogue, a small building at Calle de la Juderia #20, is entered through a courtyard. Inside, the bottom is of brick and
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thi mudejar style. The women's gallery is intact behind three arches outlined with panels that include Hebrew inscriptions from the psalms. Fragments of inscriptions throughout the temple are painted in red on blue backgrounds. Down the street at the small Plaza del Tiberiades is the bronze statue of a bearded, turhanfcd man seated with a book. The hardly legible name on the base soys th'is is the great Mnimonidcs, born here in 1135. A few steps nwfiy is "the house of Maimonides," a well-restored Jewish home, though there is no way of knowing if Maimonides ever lived there. At the Street of the Jews, a tourist exclaims, "The Levys are here!" A sign commemorates Yehudi Halevi, a great 12thcentury poet and physician.
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The Calle Fernandez Buano, which be-
gins at the high, gold, stone Almodovar Gate, was the Jewish market and the commercial center. Nearby streets are called Jtoperia (clothing trade), Alcaiceria (raw silk exchange), and Platerias (jeweler'6 trade). The general literature published for tourists is inadequate for anyone interested in investigating Jewish Spain. The best guide is in Spanish: Guia Judin de Espafia (Jewish Guide to Spain) by Juan Atienza, published by Altalena Edilores, Cochahai'nha 2, Madrid. The Spanish National Tourist Office has two English pamphlets, "A Journey through Jewish Spain," and "Exploring the Jewish Heritage in Spain." For a good historical background, read Sephardic Spain, by Victor Laredo, Editorial Mensaje, New York.
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"I see my role as teaching the tradition, so people Can see it and make the personal decision to commit themselves to it," said Rabbi Paul Drazen. Rabbi Drazen, leader of Omaha's Beth El synagogue, said in an interview at his synagogue that his role as a rabbi includes explaining the traditions of conservative Judaism to his congregants, thus making them more aware as Jews. "I hate to use the word 'cheerleader,' said Rabbi Drazen, referring to his role, "but that's largely what it is. To make our view of our tradition and what it stands for interesting, appealing, moving enough that more people are willing to make the commitment to
!i
Rabbi Paul Drazen
it." Today, the biggest problem facing all Jewk is a lack of commitment, Rabbi Drazen said. He noted the problem "spans all movements in all countries." Lack of commitment, lie said, "allows Jews to slip through the cracks and disappear if they so choose. If there were a commitment, they would not allow themselves to slip and disappear." In reflecting on some of the changes the Conservative movement-has gone through in the past 25 to 50 years, Rabbi Drazen mentioned a number of tilings, among them his movement's decision to allow women into the rabbinate and the" informal system of Jewish education fostered by that same movement. He said it is too soon to tell just when effect women in the rabbinate will have and that the effects may not be known for another 50 years. Effects of the Conservative movement's educational methods are more well known, he said, because the children who were first exposed to what were then "new" methods of informally teaching Jewish tradition are now adults, some with children of their own. Rabbi Drazen said that historically, his movement has tried to integrate Jewish tradition with living in the modern world. The idea has been and continues to be one of striking a balance between the two. Rabbi Drazen was asked about the ways Omaha Jews deal with being a relatively small part of the city's population and somewhat geographically isolated from larger Jewish communities. He pointe#to two factors which help make the Omaha Jewish community viable. One of those factors is a very high affiliation rate. Drazen said more than 80 percent of Omaha's Jews associate tljemselves with one of the city's Jewish organizations. . The other important factor, said Drazen, is cooperation within'the community. "You don't have a lot of the hassles that you have in larger Jewish communities where everybody's trying to protect his turf. The Federation is cooperative with its agencies. You don't find in-fighting there. The synagogues are cooperative with one another," he said. However, Rabbi Drazen noted that Omaha has a problem attracting additional Jews to live here because of what he called an "image problem." He said people on the East Coast think Omahans live in tepees, while those on the West Coast believe'
not away not thy holy the joy of
Nebraskans all look like the farm couple in Grant Woods' painting, "American Gothic." What is the solution to this problem? Rabbi Drazen said Omahans have to go out of their way to recruit people to come here. "There are a large number of people in the community who came to Omaha for various .kinds of things: internships, Air Force, whatever and said it's H nice place to be, and they stayed," he said. , To attract more such people, Rabbi Drazen said Jewish-owned'businesses should be urged to help recruitment efforts. "If that means law firms opening summer internships for Jewish people to come during law school and see the community, we should do that. Those kinds of things will be what will attract people, which I think is an appealing reality. But they have to be exposed to it." (H.K.M.) It' b hojrdjsfit upon us So love oneJfeor iixj glouous ond owesoms- God, < •Vv'fiii'eri, "Ybu'sha'i love the Lord /OUT God" (tteur. 6:5), land you.£tteO- bar',' ' tha Lord .your God" (Deufc di.i'O), cbss on-3 of tosn fove orid'fefir'ov' 3p<3?.;Vfei'-s a person reffecrs ypiart His c wenorcus d^eefs anci-crecrturcs,; .; ,.; ..ft'cn;i fhsmp3rosives:Hafnnnif : ' • ;...; uhbo;jrtdcc3 'wisdom,.' hsCW]0. . ••inarncdlpte-!y..baorousecl f0ioy«v ' Qny.-gbnTyHIrn; Gfid.h©:wii:yearr Wiijl/; : or* exceeding~yearning to Iviow iho. . ;; ."'• -• -Afmighry God;;,'•. By {tutihsr • rnediraring on these morfers jie .will-:,..:. recoil, awe-stricken, resolving fhat he is..'. I Q small; insignificant creature, endowed : ; with limited, meager intelligence, stands in the presence of the One v^ho is perfect in k n o w l e d g e . . . Mishnsh Torah, Yesod&l Ho Toroh,2: 1-2 •
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May the year 5746 bring you blessings of fulfillment and peace.
The Society of Survivors Of The Holocaust We Remember in order that Mankind will not forget
B'naiB'rith Women of Omaha wishes the community a healthy and happy New Year
May you be inscribed for a happy, healthy and prosperous New Year.
The Nebraska Jewish Historical Society wishes you a New Year of good health and good life and we invite you to share family histories and pictures as well as other memorabilia with us this year.
Happy New Year to the Omaha Jewish Community
Kalah Franklin Chapter Chapter
Women's American OFIT — Omaha Chapter
Al
"Blessed is God who, delighted in life has given us life."
formerly American Mizrachi Women
Epstein Morgan Post 260
JEWISH WAR VETERANS
Pioneer Women - Na'amat and our sister organization in Israel, Na'amat wish the Omaha community and friends in Israel health, happiness and peace in the New Year.
wishes all veterans and the supporting community a happy New Year. supports scholarships & V.A. entertainment
Our Best Wishes for a wonderful New Year
Omaha Section
National Council of Jewish Women
Beth El Synagogue Sisterhood USI
. extends its warmest wishes to the Jewish community for a healthy,, happy, and peaceful New Year.
Men's Club BILUUSY
The Congregation of Temple Israel,
Sincere wishes for a happy, healthy, peaceful New Year
Beth Israel Sisterhood
wishes its friends of the Jewish community many long years filled with good health, happiness and love.
NCSY Beth Israel-Synagogue
Sisterhood
Best Wishes for a happy New Year
May the New Year be bright with peace, prosperity and happiness.
Omaha Chapter Hadassah-
B'nai'B'ri Cornhusker Lodge
Henry Monsky Lodge
Our best wishes fora happy and healthy New Year.
The Older Adults of the JCC Monday Group
Old-Timers' Walk-Sn, Drop-In Groups
Men's Club Youth Group
The Children of Jewish Day School would like to wish the entire community a Happy and Peaceful Mew Yeas' .
L'Shana Tova Tikatevu Edssr BBG #710 M.Z. Yoshanah BOG #2053 Sam Bebes-AZA #100
AZA#1510
•lp»ina>r 13,1965
Rombam exerts strong influence 850 years offer his birth There's a certain joke making the rounds in Israel about Maimonides, whose 850th birthday is being celebrated this year. It goes as follows: It seems two Jews died and went to heaven. Soon they got into a dispute over a fine point of Talmud and decided to settle the matter by getting a third opinion. "Look," said one man to the other. "Here comes Maimonides. Let's ask him." But the other man just made an impatient gesture with his hand. "Aa, what's he know?" he said. "He's a Sephardic rabbi." Had the two Ashkenazim condescended to speak to the great Maimonides, they could have heard him spin tales of Arabian knights and Crusader kings, •received a lesson on hygiene from one of the first formulators of holistic medicine, heard him debunk astrology, decry salaried rabbis, and learned why converts to Judaism should receive equal treatment. Once the great rabbi had countered the men's prejudice by his fabulous display of knowledge, including pearls of wisdom from his own Guide to be Perplexed (Morek NcbucMm), who can imagine that it would have occurred to the gentle scholar to treat his detractors to an insult in language they could both understand — "Ah, nebuch!" — and triumphantly walk away? The Rambam (from the acronym Rabbi Moses Ben Maimon) was born 850 years ago in Spain, but for all that Spain claims him, he actually spent only the first 13 years of his life in that country. Already in the middle 1100s, when he was born in Cordoba, the second son of a butcher named Maimon ben Joseph, the Golden Age of the Jews in Spain was drawing to a. close. In 1148 a fanatical Muslim sect called the Almohades captured the city and offered its Jews a choice between conversion to Islam and exile. Accepting the latter alternative, Maimon ben Joseph took his family to Fez in Morocco, where it was possible for a while to live secretly as Jews. In a Letter of Apostasy written at this time by the precocious boy Maimonides, he advised his fellow Maranos that leading a double life was acceptable until such time as they could flee to complete freedom elsewhere. In 1165, in the pursuit of that ultimate haven, Mai-
monides fled to Palestine, inspired as much by the killing of the Rabbi of Fez as by his own advice. Life in underdeveloped, sparsely-populated Palestine proved to hold little appeal for Maimonides and his family, however, and they made their way thence to Egypt. It was a reenactment in reverse of the Exodus, but in this one corner of the Muslim world, at first under the tolerant Fatimid dynasty and later under
Saladin, it was safe and legal to practice Judaism. In Fostat, the old city of Cairo, Maimonides resumed his studies as he lived off the family jewelry business run by his brother David. He refused to accept a rabbinical post, arguing that it was shameful for rabbis to receive a salary for their scholarship and pointing out that the compilers of the Talmud had also been carcontinued on page 56)
Important dates and events in the life, of Rambam 1135 (1138) 14th of Nissan, birth of Rabbi Moshe ben Maimon, Rambam, in Cordoba, Spain. 1148 The Almohades, a fanatic Moslem sect of Northern Africa, capture Cordoba. The Maimon Family flees Cordoba and enters an 11-year period of wandering through Southern Spain and Northern Africa. 1158(1101) Rambam begins writing his commentary on the Mishnah. 1159 The Maimon family settles in Fez, the capital of Morocco. 1162 (1103) Rambam composes and disseminates "Iggret HaShmad" (Epistle Concerning Apostacy). 1164 (1165) The Maimon family leaves Fez and sets out for, and journeys through, the Holy Land. 1166 They leave the Holy Land and settle in Alexandria, Egypt. 1166 ca. Rabbi Maimon, father of Rambam, passes away. 1165 (1168) . Rambam completes his Commentary on the Mishnah.
1167(1170) Rambam begins composing Sefer HaMitzvot and Mishneh Torah. 1169 He writes and sends Iggeret Teiman to the Jews of Yemen. 1171 ca. Rabbi David, brother of Rambam, drowns in a shipwreck. ' 1171 ca. Rambam settles in Fostad, Egypt, where he lives for the rest of his life. 1171(1174) End of the Fatimid Caliphate. Saladin becomes king of Egypt. 1177 ca. Appointed Chief Rabbi by the Jewish community of Cairo. 1177 (1180) Completes writing Mishneh Torah. 1186 28 of Sivan, his son, Rabbi Avraham, is born. 1186(1190) Completes Moreh Nevuchhn (Guide for the Perplexed). 1204 . Passes away on the 20th of Teves. He was laid to rest in the holy city of Tiberias.
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Trust. It's something that is important to Omaha jeweler Bob Malashock. In an interview at his store, Malashock talked about Jewish involvement in jewelry, especially in-th,e area of diamond-trading. He said that in New York City, a million dollars worth of diamonds can change hands on the strength of a handshake. There is never any question that diamonds sold one day might be switched for others on the day of delivery. Malashock said such things are simply not done. Jews predominate in the area'of diamond-trading. Most of the traders are male Hassidic Jews who deal mostly with each other, he said. When a deal is made, the handshake which closes it is very important. There is no backing out. Malashock said, "The handshake is everything." He was asked what would happen if a dealer went back on his word, and failed to carry out the terms of a deal. "You would be evicted from the trade," he said. Thus, trust is the basis for most diamond deals. Yet Malashock said the idea of trust is often misconstrued to mean that one party in a sale will give the other party the best deal he can. This is not true. A diamond seller may ask a buyer to pay far more for something than it is worth. If the buyer agrees to pay the price asked, the handshake is made and the deal is done. Malashock said such a transaction would not be considered immoral. Why? The diamond traders operate on a kind of bartering system, and usually deal only with one an, other. Both buyer and seller each expect the other to be knowledgeable. If someone is foolish enough to pay prices which are too high, the blame is considered to lie with the buyer, not the seller. ' That particular aspect of the trade makes these men difficult to deal with. Malashock said he had dealt with the traders on occasion, and found them to be "very hard to sell." Though diamond traders and others involved in the jewelry business are now knowledgeable about the materials they deal with, Malashock said it was not always so. "Real education in jewelry has come about only in the last 50 years," he said. Before that time, the business consisted mainly of buying stones and then re-selling them. Now, jewelers can learn how to identify diamonds and gemstones. A school in California, the Gemological Institute of America, offers courses in such areas. Malashock took the courses, graduated, and is now a certified gemologist. The knowledge gained can build trust with people. •• The idea of integrity filters down to retailers like Malashock. •'..'. "In jewelry, you have to trust who you deal with," said Malashock. For example, a diamond is what he called a "blind item," because most consumers cannot tell the difference between one diamond and another. He said it's often difficult for customers to understand that diamonds cannot be labeled in the sense that labels are placed on manufactured products. The problem for the retailer is that the marketplace today is very sale-oriented, with consumers always searching for the best deal. Malashock said his belief of what Judaism is has a great deal to do with the way he runs his business and lives' his life. "I have a definite belief that you treat your fellow man the way to want to be treated. That to me is Judaism," he said. As a consequence of his belief, Malashock said, "everybody's king" when they walk through the door of his store. . • He added that although he would like to make a fair profit on the items he sells, sometimes customers are allowed to take advantage: "I have to make sure that their confidence in me is proven," he said
(H.K.M.)
A reraissance of Jewish life
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"I was thrown together with kids from 35 states, Panama, and Canada. And it really changed my life. It was 1958." Such was the experience of Stephan Barack, now Temple Israel's rabbi, but in 1958, a youngster in University City, Missouri. As part of their confirmation activities, Rabbi Barack said, all the potential conftrmands were asked to -write a theme. , • • He said that until he Was asked to write the theme, he had not been challenged in religious school. In fact, he added, he "wasn't terribly enamored of anything Jewish." Sports had served as his primary interest. The theme-writing exercise turned out to ba a contest, which he won. The prize? A trip to a Union of American Hebrew Congregation's camp in Pennsylvania's Pocono Mountains. The money for the trip arrived in the mail one day. It was a little over 100 dollars. Actually, it was $109.50. Rabbi Barack said he can recall the exact amount to this day. Young Barack was not particularly enthusiastic about using the money for its intended purpose, but he said his parents told him, "You have a choice. You either go to the camp for the 12 days, or you give the money back." He went. It was at the camp that he was "thrown together" with kids from all over. At the time, the civil-rights movement was brewing in the South, and Rabbi Barack said he got to know some kids from that area. He remembered that suddenly, "My little parochial existence in University City, Missouri, was shattered. I learned that {.here was a world out there besides my own." From that time until the end of his freshman year of college, Rabbi Barack was very activein the Reform Jewish youth movement. He eventually served on the national board of what is now the North American Federation of Temple Youth. He decided to become a rabbi as a result of his experiences in the youth-movement. Something else happened during that time, too. He met his wife. "We dated in about 35 cities across the Midwest during our high-school years," he said, adding, "We hit all the high spots, like Peoria." Rabbi Barack called the UAHC's youth programs "very, very strong," adding that they have always been that way. He said he grew up in the youth programs. "I'm in my forties. I'm a child of them in the same way that the kids here at the Temple are." He recounted some recent history in the Temple Israel youth group, saying that in two out of the past three years, "we've had two regional presidents, one of whom has already gone on to become the national president and just finished up his term of office." In the interview, Rabbi Barack also commented on various other subjects in Judaism. He said a general regret in Judaism is that the system of Jewish education in America has been poor. "You're hard-pressed to find any person in America, who was educated Jewishly in America who knows a great deal, unless he went through it in a very formal way, or who enjoyed the process." Now, however, Rabbi Barack said the system of educating Jews is getting better, and called Reform Judaism "in the vanguard" of improving the process. What has been learned from the past is that older, "Sunday School" methods of teaching did not work, he explained. What has worked? According to Rabbi Barack, a combination of three things: Jewish youth organization, camping programs, and day schools. The thing common to all three activities is what Barack called "the experience of doing." Another related development is the creation of Judaic Studies departments and the offering of many other types of Jewish-interest classes on college campuses across the country. "Almost every single one of those courses," said Rabbi Barack, "are over-subscribed almost exclusively by Jews. The old saw about = Jewish kids not wanting to learn Judaica is clearly untrue." All of the positive happenings in Jewish education will help to combat what Rabbi Barack feels is the major problem in American Jewish life today: ignorance. He said American Jews are members of one of the largest, wealthiest, and most physically secure Jewish communities the world has ever known. However, he said, "We are probably as much, if not more, ignorant Jewishly than any Jewish community the world has ever known." Even so, he said he thinks some people spend too much time bemoaning the problems of Jewish life. "It's a very, very healthy life. We ought to recognize that and celebrate it, rather than cry about what we aren't doing." He sees a tremendous amount of opportunity for the future and believes Judaism will adapt to whatever problems come along.
,, Rabbi Barack said Reform Judaism is very good at accommodating change where necessary. Of Judaism in general, he said, "there's an incredible amount of creative adaptability. The rabbis- of old were brilliant in being able to do that." Said Rabbi Barack, "I think we ere on the cutting edge of a renaissance of Jewish life, the like of which we haven't seen in centuries. I really do." (H.E.M.)
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SaptMnbwr 13,1985
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College features Maimonides Inquiring Photographer Claudia Sherman asks:
The Jewish Culture] Arts Council and, B'nai B'rith Henry Monsky Lodge College of Jewish. Learning" pifc^entb "An evening bf Maimonides and a ttito of the Sephardic heritage" on Sunday evening Oct. 13th at 7 pm in the Jcv/iLh Community Center auditorium. "There will bs three parts to this tpscial and innovative program" LtAd Susan Paley chairman for the College of Jewish Learning. "First, everyone will taste several samples of Sephardic cooking. Secondly, a presentation by University of Southern California Piofessor Moshe Lazar. Formerly Decn of Visual and Performing Arts at Tel Aviv University, Lazar will take a dramatic approach to his lecture on Maimonides, the Sephardic Heritage and Israel. 'It took only several minutes before he captivated the audience. He is exciting and entertaining,' commented Rabbi Lerner of St. Paul, Minnesota. "Thirdly, Omaha will be introduced to Lauren Pomerantz, a famed Sephardic and Ladino musician. Pomerantz has performed her music throughout Europe and the U.S. — the Spanish Ministry of Culture recognized her work and sponsors annual concert tours. "An excellent interpreter of Sephardic and Ladino music. Pomerantz is extraordinarily appealing," Joseph McLellan of the Washington Post. 1 The evenings activities are the beginning of the College of Jewish Learning's tribute to Moses Maimonides 850th birthyear. Classes and workshops will be offered beginning Oct. 14 through November and December. ; December 15 will close the community's observance of Maimonides birth year by providing a day of activities for children. December 15th's programs are in conjunction with the Jewish Federation Library's observance of Jewish
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Moshe Lazar Book Month, the Film committee of the Cultural Arts dept. of the JCC will present the film Zlaethe the Goat, Theater Art>ist-in-residence Martin Skomal will direct a play presented by,.' Children's performance workshop and 'Dance Director Liz Doherty will present the Young Dancers workshop. Look for upcoming articles on Maimonides and answer the questions on the Quiz Qube featuring Maimonides and Sephardism' during September and October. If you have questions about the upcoming programs call Alan Potash 3348200. If you would like to help coordinate programs on Maimonides contact Alan as well.
the oKew Qfhar bring
Dr. Paul Sfayken Marl's natural tendency is to think and act like his friends and colleagues and to follow the custom of his fellow countrymen. He said it is particularly important to associate with good and wise people and to shun wrongdoers so as not to be influenced by them. That's really the same values that we have today. Family life is the key to happiness. Love must be reciprocal between husband and wife. In 800 years there really isn't much difference.
Carol Katzman The eight steps of Tzedakah are meaningful from the time we are children when we first learn the importance, of helping other people.
Sucun Paley Maimonideu has three fundamental categories of thought. One — A belief in God as the one Supreme Being. Two — Belief that it waB Moses, not Jesus or Mohammed who was God's true prophet. Three — A belief that the concepts and ideals in the Torah should be the foundation of our daily lives as Jews. God, the Mosaic Code, Kindness towards one's fellow man and morality simply do not go in and out of style. For anyone who calls himself a Jew, Maimonides is relevant now and will be for all times.
Steve Itiekes Maimonides believed in the perfectability of man's body, mind and soul in accordance with the Divine Word. In his own life he strove to fulfill his philosophy. Therefore, his example is worthy of emulation in this or any other age.
Abe Katelman They really are. I think Maimonides was one of the greatest teachers and philosophers from the 12th century. There's two things that impressed me very much. His philosophy of living a good life was to do good not because of any rewards that you would receive on earth or in the world to come but because you love God and you want to do what is right because it is right. I think that still applies today. The other thing that impressed me whs his philosophy of charity. He said there were eight degrees of giving charity starting with you give because someone asks you to give but not with your full •heart. But the highest degree of giving charity is to give voluntarily without being asked and without any acknowledgement or publicity, and giving so that the receiver does not even know that you gave to him. And .even more' important is to. help the stranger to become self-sufficient to earn a living or to start a business for himself. In that respect you're really truly helping someone get a start in life.
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Saptwnlwr 13,19tS
Judaism - a participatory thing Vi
"Judaism's only good if it's a participatory thing," said Lincoln Rabbi Ian Jacknis/'It's not a spectator sport." Rabbi Jacknis, the spiritual leader of Lincoln's Tifereth Israel Synagogue, is also Lincoln's only remaining full-time rabbi. In an interview, Rabbi Jacknis made it clear that although rabbis are important to a congregation, it is also important' that synagogue members develop the ability to live without one if necessary. Besides, he said, "You learn more when you are involved," and added, "When you sit back, you don't get as much out of it." "It," of course, is services or other Jewish activities. Although actual synagogue participation is one way to teach congregants more about their own faith, he said another important way to increase Jewish awareness is through religious-school programs. "Jewish education is just so much more alive and exciting today than it was when I was a kid," said Rabbi Jacknis, who grew up in Roslyn Heights, New York. He said he thinks the students at Tifereth Israel, are getting a better Jewish education than he rememberes receiving. Back then, he recalled, most of his teachers were Israelis who weren't necessarily trained to teach. Rabbi Jacknis said they seemed to have "no sense of curriculum." . Since that time, the over-all state of Jewish education hi.s greatly improved, noted the rabbi. At Tifereth Israel, for example, teachers make use of some of the many available games, tapes, and magazines which can make learning more attractive to students. Rabbi Ian
Rabbi Jacknis feels his role as synagogue leader is to make his younger congregants into what he called, "literate Jews." But his method is not always understood. "Sometimes adults kind of get scared," said Jacknis. "They think if you try to make their kids literate you're trying to make them rabbis." He said that is not the case. What he is really looking to make are "kids that will be, as Jewish adults, able to lead a service." Rabbi Jacknis wants the youth of his synagogue .to see it as a good and pleasant place to go, instead of somewhere to avoid. Why is this all so important? Rabbi Jacknis noted that the Jewish youth of Lincoln today will eventually have a large role as leaders of the city's Jewish community. He sees leadership development as a very important topic and one that must be addressed if Lincoln's Jewish community is to continue to thrive. Along the same line, Rabbi Jacknis said he would like to try to attract more young Jews to Lincoln, much as the Federation in Sioux City has tried to do for its Jewish community. Rabbi Jacknis said he would also like to see more money spent to send young people to Israel. From his point of view, religious instruc• tion and leadership developmentsgo together. Although much goes on at his synagogue, Rabbi Jacknis said "it's hard when you don't have a Jewish Community Center, and you don't have program people." He sees things he would like to do for various groups within the Jewish" community, such as singles and the elderly, but cannot always do. them. But, he said, he is heartened by the great deal of cooperation that Jacknis
Best Wishes For The
goes on between the Lincoln and Omaha Jewish communities. So, while the lack of facilities and support people sometimes presents him with a problem, he said "we can compensate." (H.K.RI.)
Montreal's Jews MONTREAL (JTA) — The community of Sephardic Jews in Montreal is a growing one and it has both internal and external problems, according to the new president of the administrative council of the Communaute Sepharade du Quebec (CSQ). Lucien Bennaroch indicated as much when he spoke at the recent annual assembly of the Sephardic group. Though stressing that the Sephardic Jewish community was "young, vibrant and growing," according to the Canadian Jewish News, Bennaroch said "we must regroup our efforts to offer a youth a better society." He added that "we are an honest and strong society which responds to our needs with peace and harmony" and urged that "we put aside our differences." Bennaroch said that the CSQ represented some 30,000 Sephardic Jews in Ontario and that its constituents were operating currently on an annual budget of $4 million. He said there were 25 Sephardic synagogues in the province and that, during the current term, the CSQ had welcomed the Iranian Jewish community. Declaring that while he, as CSQ president, assured'"the most complete devotion" to the Allied Jewish Community Services (AJCS) Montreal Jewry's central agency which is a major contributor to the CSQ, Bennaroch also said, "However, we must not forget our specificity and culture." He also urged participation by local Sephardic youth in the work of CSQ. The outgoing president, Henri Elbaz, stressed the increasing importance of Sephardi-Ashkenazic relations, recalling many committees and seminars held by the AJCS and the Canadian Jewish Congress in which the Sephardi community was represented.
• r %8^W m
13,1985
exerts strong influende 850 years after his birth '. , (continued from page 50) ^enters, tailors, potters and coopers. Unofficially, nonetheless, he became regarded as the community'6 Nagid — prince — the highest authority of religious problems. For a time all went well, as the fame of Maimonides' commentaries and his great learning spread throughout the Jewish world. Rabbis sent questions to be judged by him from Baghdad, Tyre, Greece and Rome and even from the communities of secret Jews in Spain. Then tragedy struck. Brother David was drowned at sea on his way to buy jewels in India. Not only had Maimonides lost his beloved brother, but the family fortune had perished at sea too, and Maimonides felt compelled to find paid work in order to be able to pay back his brother's creditors. As it happened, most of the creditors were willing to forget the money they had entrusted to the drowned David. "We would sooner lose the money, Rabbi," they told Maimonides, "than take you away from your studies for an hour. What is a treasure in gold and stones as compared to the treasures you store up for all of us in heaven?" But Maimonides refused to accept the men's sacrifice. "What is treasure in heaven as compared to the treasure of a good name, of absolute trustworthiness and responsibility?" he answered. It was thus, in order to make a living, that Maimonides decided to take up the practice of medicine, a subject of which he had extensive theoretical, though no practical, experience. Soon he became the greatest physician of his day in Egypt. The Arab poet. Alsaid Ibn Sina summed up Maimonides' holistic concept of medicine in verse: "Galen's art heals only the body, but Maimonides', the body and soul. With his wisdom he could heal the sickness of ignorance." Every morning Maimonides went into Cairo as official doctor of the court and the harem of the Sultan Saladin. In the afternoon he returned to his clinic to treat other patients. The evenings only he had to study and write. Such a busy schedule did Maimonides keep that he once apologized to a visitor for not being able to discuss a certain matter with him in person. "My duties to the Sultan are very heavy . . .
I must stay during the greater part of the day in the palace . . . Then I attend to my other patients, who go in and out until nightfall... I have time to partake of only one meal in 24 hours . . . In consequence of this, no Israelite can have any private interview with me except on the Sabbath." While Maimonides was healing the sick and composing his famous volumes of religious lore, Saladin was repelling the Christian crusaders from the Holy Land. During a period of peace between the Arabs and the Europeans, King Richard the Lion-Hearted was wounded in a joust. Word of this reached Saladin, who had become Richard's friend although the two
Facsimile of Rambam's own sketch of the Menorah (candelabra) in t h e Brl HamikdasK
men represented opposite sides of the ancient war. The' Sultan asked Maimonides to treat the king's wounds. Richard was so impressed by Maimonides' skill that he offered to make him physician to the Court of England. Maimonides declined the offer out of loyalty to Saladin, and Richard sent him back to Egypt laden with gifts. Yet, though Maimonides was honored as.one of the greatest physicians of the Middle Ages, it was chiefly because of his range as a scholar-philosopher that Rabbi Jonathan of Lunel, in Provence, made the comparison between him and his Biblical namesake which later gave rise to the proverb: "From Moses unto Moses there arose none like Moses." Maimonides' reputation rests on a number of texts, including the Commentary on the Mishna, the Book of Precepts, the Mishneh Torah, and of course, the Guide to the Perplexed. The Commentary was a rational approach to religion which surveyed ethics, theology, philosophy and various branches of natural science. In the course of his treatment of the calendar, for instance, Maimonides debunked astrology and included such an encyclopedic amount of material on true astronomy that no Jew need feel compelled to consult non-Jewish sources, which inevitably mixed science with pseudo-science. All the while Maimonides strove to balance the claims of Aristotelian science against the traditional beliefs of Judaism. As an example of harmony between the Jewish and Greek view points, Maimonides recommended his "Golden Mean" — that is, moderation in all things including diet, exercise and sexual activity. Elsewhere, as in his famous Thirteen Articles of Faith, which comprise the hymn Adon 01am, he demonstrates beliefs as orthodox as any contained in the Talmud. The Book of Precepts consists of a summary list of all 613 commandments occurring in the Talmud. Maimonides begins by establishing the principles according to which we are to determine which of the 613 commandments may be considered Biblical. After his discussion of principles, the Book of Precepts continues with an enumeration of the 248 positive • (continued on page 62)
!fffe®01 President - Howard Kaslow Mort Trachtenbarg, 1 st V. Pres. Leslie Hoberman, Secretary
Arthur Adler Rabbi Stephan Barack Sandra Belgrade Jane Brooks Paul Cohen Rabbi Paul Drazen Paul Epstein Mary Fellman Sanford Friedman
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George Schapiro Jan Schneiderman. Beverly Seldin Connie Slutzky Mort Trachtenbarg I.M. Tretiak Dr. Martin P. Wolf Irvin Yaffe Hermene Zweiback
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An age-old message
Candlelighring schedule Sundoy. Mondoy . Tuesday. ' Sundoy. Mondoy,
Sunday, Mondoy,
ROSH HASHANAH September 15 Seprembef 16 YOM KlPPUd September 24 SUKKOT (fin* doyi) September 79 September 30 SUKKOT (final days)
7:15 p.m. 7:14 p.m. 7:00 p.m. 6:51 p.m. 6:50 p.m.
October 6 October 7
6:40 p.m. 6:38 p.m.
Some 12fh century lessons
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By Rabbi Stephan F. Barack Temple Israel When the great twelfth .century philosopher, Maimonides, was growing up, he probably did not figure that he would be moving around as much as he had to later in his life because of the religious intolerance he encountered in the countries in which he lived. Celebrating his eight hundred fiftieth birthday this year can remind us of many things: Of the great emphasis Judaism puts on learning; of the value we place on health and the life well and reasonably lived; of the service we are obliged to be of to others. But most of all, I think, it should remind us of how lives can be so uprooted and disturbed when people in countries and communities believe — and act upon the belief — that they have a monopoly on the truth. We have seen it in our own lifetime too frequently. The Hitlerian period is only the most graphic of many such occurrences. Any time any particular group of people are singled out for "special" treatment because they are perceived to be different, it is a tragedy. The people who are starving in Ethiopia and other places in Africa are pawns of such regimes; we all are aware of the tragedies of Northern Ireland, of Lebanon, of Iran. Our own country is not devoid, to be sure, of the hate mongers who spew out their simplistic explanations of the difficulties some encounter by using the vehicles of anti-Semitism and racism. Even our own beloved Israel is not free of those who believe that their, and only their ideas are correct. Indeed, it can be said with some measure of irony, that in Israel there is religious tolerance for all — except for Jews. Maimonides, who was born in Spain, had to leave there because of intolerance toward his people. Fleeing to Morocco, he found not much more understanding there. Palestine proved to be too economically difficult, so he and his family moved to Egypt where, finally, they found some measure of living comfort. After the tragic loss of his brother, a jeweler and the support of the family, the great teacher and philosopher had to turn to his other area of expertise — medicine. Eventually he was physician to the great
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flabbi Barack Egyptian Sultan, Saladin, and the royal son. To be sure, the philosopher was brilliant and prolific in many scholarly fields. But one can only wonder what insights and learning he might have produced had he lived under circumstances of tolerance. If he could do as much as he did with the difficulties he encountered, how much the more might he have left as a legacy if prejudice had not uprooted his life. One of our obligations as Jews, our tradition tells us, is to be guardians: Guardians of the rights and privileges of others; guardians of the ideas of others, even (and, perhaps, especially) if they are different from ours. The great literature of.our people is not filled with dictates from one person or group of person. Rather it is filled with reports as to how our forebears differed with each other, and how they reached consensus. And, sometimes, they could not do that, and recorded just their different ideas for others to see. What a marvelous lesson for us. We live in an Omaha community wherein there are differences among us. Our Jewish community is no different. There are differences among us, just as there always have been. So long as we remain tole'rant of those differences and do rfot presume tosay that our and only our particular views are correct, the kind of disruption which Maimonides experienced in his life will be avoided and we will be able to continue to serve each other well. It is the beginning of a New Year. Unlike other religious and secular traditions, we celebrate ours by looking deep within ourselves to discover truthfully. if we have been all that we can be, to ourselves and to those with whom we live. May we, in this New Year, continue to be able to answer these queries with a resounding "yes."
By Rabbi Isaac Nadoff Beth Israef Synagogue The Jewish tradition never tires of repeating an age-old message. It is especially relevant, at this season of the yeur. The message, simply stated, is that when we fall, we can always rise up again. This is the whole of the message. The rest is merely Berh El elaboration and commenRabbi Nadoff tary. Shabbat ' ROSHHASHANAH Though this is an ancient Our greatest talent is our Parashat Ha'azinu Sunday, September 15 ability to see our own faults. truth stressed by Judaism Friday September 27 Evening service ...8:15 p.m. Evening Service 6 p.m. Our greatest achievement is since Biblical times, it reMonday, September 16 Morning service ..8:30 a.m. Saturday morning 9:30 a.m. our ability to overcome quires repetition, and we rethem. What vast possibili- quire reminding. It cannot Alternate service..9:45 a.m. Minha-Ma'ariv 6:50 p.m. ties this opens up for us. Our be stated often enough. Tashlich service 4 p.m. SUKKOT The message is essenopportunities are truly endMinha-Ma'ariv 7 p.m. Sunday, September 29 tially one of optimism. Juless. Tuesday, September 17 Evening Service 6 p.m. ^We are not enslaved to daism has great faith in Morning service 8:30 a.m. Monday, September 30 man's potential to rise to Alternate service 9:45 a.m. Morning 9:30 a.m. our faults. We are not great moral heights, His caMinha-Ma'ariv 7:30 p.m. Minha'Ma'ariv G p.m. chained to our weaknesses. pacity for achievement is We are not doomed by our (Note: Rosh Hashanah Tuesday, October 1 beyond measure. It is our morning services will end Morning 9:30 a.m. past errors. Errors are re- human good-fortune that approximately 1 p.m. Minha-Ma'ariv 7:15 p.m. parable. Mistakes can be we can always begin all over corrected. We can always reSHABBAT SIIU.VAH Shobbat Hoi Ha'Mo'ed again; that it is never too Friday, September 20 Friday, October 4..6 p.m. trace our steps and take an- late. The High Holy Day other direction. This is the Evening Service ....6 p.m. Saturday, October 5 season is our annual reSaturday, September 21 Morning ...9:30 a.m. meaning of T'Shuva — and minder that we have it in T'Shuva is the focal point of Morning service 9:30 a.m. Minha-Ma'ariv 6:45 p.m. Rosh Hashanah and Yom our power to make our fuMinha-Ma'ariv 7:15 p.m. Hoskannah Rabbah ture better than our present. Kippur. YOM KIPPUR Sunday, October 0 Tuesday, September 24 9 a.m. Kol Nidre 7 p.m. SHMINI ATZERET Alternate service 7 p.m. Sunday, October 6, Wednesday, 6 p.m. Beth Israel September 25 Morning service including Monday, October 7 (Yiz- SERVICES: Torah Reading.... 10:45 a.m. kor, Dedication of Memorial Yizkor & Musaf 8:30 a.m. Friday, September 13 Rabbi's Sermon.. 11:30 a.m. 9:30 a.m. Alternate service..9:45 a.m. Plaques) Candlelighting 7:19 p.m. YIZKOR (Memorial Study session with Rabbi SIMHAT TORAH Mincha and Kabbalat Service) Noon Jules Harlow , Monday, October 7 7 p.m. Musaf Service 12:30 p.m. approximately 2 p.m. Minha-Ma'ariv 6:45 p.m. Shabbat.:. Saturday, September 14 Mincha 4:30 p.m; Recess 3 p.m. Hatofot 7:30 p.m. Morning service ...8:45 a.m. Neilah 6 p.m. Minha-Ne'eila 5:15 p.m. Tuesday, October 8 A Kiddush will follow the The Shofar will be sounded Shofar Blowing... Morning 9:30 a.m. service in the Social Hall. and the Yom Kippur fast Approximately 7:45 p.m. Minha'Ma'ariv 7 p.m. Class with Rabbi 6:15 p.m. will end at 7:45 p.m.
A "Renaissance" man By Rabbi Paul Drazen Beth El Snyagogue This year we celebrate the 850th anniversary of the birth of Rambam, Maimonidies. That this event has been noted by the world at large is important. That is quite an accomplishment, in and of itself. It would be wrong to assume that the way we should marky this event would be to put on a Rabbi Drazen hat and pop a few party favors. Instead, it behooves us Jewish traditions. We can to think about the man learn that despite our fears, whose birth we celebrate the world is both extremely and learn for our own lives understanding and supporfrom the way he lived. tive of a person who chooses Rambam would have been to observe his religion while called a Renaissance man, participating in other activhad he been born a few cen- ities. The truth is the world turies later. His interests doesn't care if we are attive, and skills were varied, from > involved, interested Jews, as physician to philosopher, in long as we ourselves, see addition to his renown as a that activity as an asset, not rabbi and Jewish legal ex- a liability. pert. In spite of the fact that Let us make this year, the he lived at a time when 850th anniversary of Ramthere was no guarantee of bam's birth, the year when freedom of religion, al- we follow, his lead, and bethough he lived where Jews come active and involved in were not in the majority, he things Jewish. Let us learn still lived as an active, com- from him that Judaism is mitted Jew, even though compatible and complementhat could have been the tary with life and career. We source of problems for him. may never reach the heights There is a very important of that genius, but we can lesson for us in the way that try to make our lives as inRambam lived. We should tegrated and as full as his. recognize that it is possible May the coming year be to pursue a career' (or two) one of peace and blessing, and still remain loyal to health and happiness for all.
•Temple IsraelSERVICES: Friday, September 13 7:30 p.m. Rabbi Stephan F. Barack, Rabbi Sidney H. Brooks and Cantor Harold I. Firestone will officiate. Saturday, September 14 Morning service 11 a.m.,
ROSH HASHANAH Sunday, September 15 First Service 6:30 p.m. Second Service 8:30 p.m. Monday, September 16 Morning Service 10 a.m. Children's Servipe 2:30 p.m.
SHABBAT SHUVAH Friday, September 20 7:30 p.m.
CEMETERY MEMORIAL SERVICE Sunday, September 22 2 p.m. Temple Israel Cemetery
YOM KIPPUR Tuesday, September 24 First Service 6:30 p.m. Second Service 8:30 p.m. . Wednesday, September 25 Service begins 10 a.m. , Children's Service 1:30 p.m. Afternoon Service 3 p.m. .. Yizkor 4 p.m.
Mincha
7 p.m.
Mincha is followed by Shalosh S'udot, Ma'ariv and Havdalah. Sunday, September 15 Morning Minyan 9 a.m. ROSH HASHANAH Sunday evening Monday and Tuesday September 15, 16, & 17 Mincha-Ma-ariv (Evening ; 7 p.m. ServiCe) Shachrit (Morning service)' 7 a.m. Torah Reading 8:30 a.m. Sounding of the Shofar....... .;• •"" : 9:15 a.m. Musaf Serv.ce...., 9:30 a.m. Rabbi s Sermon.. 11:30 a.m. Tashhch serv.ce 4 p.m. SHABBAT SHUVA (Sabbath of Repentance) Saturday, September 21 Morning Service... 8:45 a.m. YOM KIPPUR Wednesday evening and Thursday September 24 & 25 Kol Nidre '. 7 p.m. Rabbi's Sermon ....7:30 p.m. Shachrit (Morning Service). 8:30 a.m.
OMKKOT
.J?.UK5LOT ! a „ Su"da J M nd ° " y " n d 7? September 29, 30, Oct. 1 Mincha-Ma-ariv (Evening Service).... 6:45 p.m. Schachrit (Morning Service) .8:45 a.m. <F r8t
HOSHANA. RABBA Sunday, October 6 • 6:30 a.m. (Concluding Days) .. SUKKOT shemini Atzeret - Sunday * Eveni and Mond _ October 6 & ? Mincha-Ma-ariv (Evening Service)... 6:30 p.m. Shachrit (Morning Service) .8:45 a.m. YIZKOR (Memorial Services) .11 a.m. SIMCHAT TORAH Monday evening and Tuesday October 7 & 8 Mincha Service ....6:30 p.m. Ma'ariv and Hakofos (Torah Procession) 7 p.m. Shachrit (Morning Service) : 8:45 a.m.
Council Bluffs B'nai Israel ROSH HASHANAH Sunday, September 15 Evening service 8 p.m. Monday, September 16 Morning service 9:45 a.m. Tuesday, September 17 Morning service 9:45 a.m. . Sunday, September 22 Memorial service 10 a.m. Jewish Cemetery, Council Bluffs - YOM KIPPUR Tuesday, September-24 Kol Nidre 6:45 p.m. Wednesday, September 25 Morning service 9:45 a.m. Minha-Neilah service 5
p.m. The shofar will be blown at 7 p.m. There will be a "Breakthe-fast" at the synagogue after the shofar is blown. All members of the Omaha-Council Bluffs Jewish community are welcome to attend the High Holiday services. • Rabbi A. J. Kaiser will officiate at the High Holiday services and at the regular Friday night service on Sept. 20 at 7:30 p.m. An' Oneg Shabbat follows the Friday night service.
Saptomb«f 13, IMS
Pag* 59
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Synagogue officers President , Vice Presidents Treasurer Recording Secretary
Temple Israel
Beth El Synagogue
Beth Israel Synagogue Jack E. Cohen Manny Goldberg Richard Katzman, Lawrence Kirke Miles Remer Marvin Parilman
Elected Board of Commissioners Debra Hostyk, Gary Kinstlinger, Dr. Barry Kricsfeld, Roy Levine, Dr. Allen Morris, Gary Parilman, Lee Polikov, Lawrence Ross. Appointed Board of Commissioners Joyce and Shelly Cohen, Bernice Crounse, Julie and Jay Durmaskin, Maggie and Donald Gerber, Anne and Ed Jo.seph, Joan and Ben Kaiman, Jack L. Katz, Cheryl Kricsfeld, Gert and Jack Levey, Teddy Levine, Phyllis Schwartz, Georgianne Steinberg, Dave Wine, A. Richard Weiner, Aron Zeiderman, Norman Zevitz Past Presidents Joseph Dienstfrey, Harry Sidman, Maurice Katzman, Dan Gordman, Maurice Katelman, Henry Appel, Dr. Haskell Morris, Ernest Hochester, Paul E. Crounse, Dr. Maurice B. Schwartz, Joseph Kirshenbaum, Dr. James I. Wax, Leon N. Wintroub, William M. Cohen, Dr. Paul A.J. Shyken, Morton L. Glass, Robert M. Oberman Sisterhood President Cheryl Kricsfeld Vice Presidents ; Financial Julee Katzman Membership Sdsie Shyken Program Linda Dunn Synagogue Service Ellen Albin Recording Secretary. '. .....;... ". Pearl Kaplan Corresponding Secretaries. Judy Katzman, Rose Abrams Financial Secretaries Cheryl Kirke, Ethel Rosenstein Treasurer Bede Ostrow Directors '....• PhyJIis Schwartz^ • Sylvia Sidman, Leah Siegel '
President Vice President
Dean Frankel Benjamin Wiesman Ozzie Nogg, Jerry Rosen Harold Zabin Frank Goldberg Howard Ruback
Secretary Treasurer Past President
Board Members Ed Belgrade, Gary Colick, Jack Duitch, Sharon Epstein, Mary Fellman, Sanford Friedman, Sherman Golbitz, Donald Goldstein, Ray Goldstein, Art Grossman, Howard Kooper, Forrest Krutter, Dennis Paley, Bev Rich, Frank Rod, Nancy Skid, Steve Skid, Arnold Stern. Sisterhood President Vice President
Bev Rich , Marsha Itkin Magda Fried, Sheila Rosen Carol Parsow, Jan Perelman Recording Secretary Sibby Wolfson Corresponding Secretary Sandra Belgrade Treasurer Nancy Skid Dues treasurers Beth Ginsburg, Darlene Golbitz Directors ; Cheryl Cooper Toby Kagan, Doreen Lerner Men's Club President :...„. Vice President Treasurer ...„.•.
:.... Sherman Golbitz Forrest Krutter Stan Widman
B'nai Jacob Adas Yeshuron President
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Martin J. Lehr Richard I. Zacharia Gary Kaplan, Don Greenberg Secretary Judi Goldstein Treasurer Ajon Farber Past President Phyllis Glazer ' Board Members Jenni Barack, Lawrence Batt, John Bernstein, Jane Brooks, Steven Dloogoff, Lois Epstein, Mel Epstein, Jim Farber, Debbie Friedman, Dora Goldstrom, Ellen Gordman, Dr. Alan S. Hackel, Lazar Kaplan, Morris Lipp, Dr. Stanley J. Malashock, Al Nepomnick, Murray H. Newman, Sandy Nogg, Jane Rips, Jeffrey Smedlund, Sherman Sperling. Sisterhood President Sandy Nogg Vice Presidents Executive Lois Epstein Ways and Means Gail Kohll Sisterhood Services Dora Goldstrom Recording Secretary Ruth Erman Corresponding Secretary Donna Givner Treasurer Fran Coren Dues secretaries..... Norma Fried Sandy Kohll Parliamentarian Rosalie Saltzman Policy & By Laws Debbie Josephson Immediate Past President Noni Seiner . . Temple Youth Group President Jenni Barack Vice Presidents First Wendy Novicoff Second.: David Kenyon Treasurer , ;..... Debbie Barack Secretary Paul Roffman, Chaplain Mindi Dloogoff Men's Club President ; Mel Epstein Vice president ..„ Jeff Smedlund Treasurer ". Phill Spizman Board members Miles Lihn Howard Kaiman, Ernie Saltzman . Past President .....;..... Hal Seiner
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Rambam exerfs strong influence (continued from page 56) and 365 negative precepts and their derivation from the Bible. The Mishneb Torah was divided into 14 chapters and discussed the true meaning of all the private and public observances demanded 'of Jews/These covered every aspect of a^person's life — the recitation of prayers, Sabbath and holiday observance, marriage and divorce, kashruth, purity end impurity, the treatment of neighbors, business
associates, servants and animals, dam-1 ages to persons and property, sale and transfer, trustees and debts, civil and criminal law, the death penalty. Letters flowed constantly to Maimonides, thanking him, congratulating him, soliciting his advice. Two of his responds to these are particularly fabled for their warm, personal tone, Jews wrote from Yemen that a messianic pretender had risen in their midst and asked whether they should trust his
promises. Maimonides' famous Epistle to the Yemenites advised them that this man's "revelations" were, to be compared to the true faith as statues were to be compared to real human beings and urged them to remain true to their heritage. To this day the Yemenite Jews include a special blessing for Maimonides in their Kcddicli. In response to another letter from a convert named Obadiah, Maimonides put the man's mind at easa by informing him that it was perfectly proper for him to refer to God as " 'My God and God of My fathers.' You.may pray in the phraseology of the liturgy .because Abraham, peace be with him, is indeed your father...," said Maimonidea. "Do not consider your origin as inferior. While we are descendants of Abraham, Isaac and Jacob, you derive from him through whose word the world wag created." '
It was the flurry of queries that inspired the last and probably the most influential of Miamonides' works, the Guide for the Perplexed. In this work, famous for its range of inquiry and boldness of thought, the Bible was subjected to detailed and searching scrutiny. God's existence, as Prime Mover and First Cause, was proved by Aristotelian methods of logic. Maimonidea then considers such fundamental questions as Divine providence, the nature of evil, the role of prophecy, and the function of knowledge. Knowledge was the guiding principle of life, said only through "intellectual worship."' Maimonides' work was done. He died Dec.13,1204, and the Jews of Egypt observed three days of mourning for him. He wa3 buried near Tiberias. His grave there is marked by a white sepulcher, and it is still fashionable for visitors to Israel to make pilgrimage there. (D.B.)
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Pag* 63
September13, IMS
smmamsma Highest of all b when monry li given to prevent another from becoming poor such as by presiding him wSh a |ob or by lending him money to tide him over a difficult time. Thcie If no tzedakAh greater than this because It prevents poverty In tiit fi:-.t place.
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A person contributes Anonymously to the t£e<US»', fund which Is then distributed to tin |.icr. Here the poor person d;*es not know to whom he Is iacfe>jSe,d, £nd the donor does r*£>t biow wliom he has helped.
A person throws the money Into the house of someone who U poor. The poor person does not know to whom he Is Indebted but the donor knows whom he has helped.
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A person gives Ills donation In A certain place and then turns his back so that he does not know which of the poor he has helped, but the poor person knows to whom he Is Indebted.
Apersongtwswttfioutluvlngtobc * $ l « d . b u * g*w* directly to-the poor. Now the poor know who g*we them help and the giver, too, knows whom he h*s benefited.
A person gives, but only when asked by the poor.
A person gives cheerfully but gives less than he should.
A person gives but Is glum when giving. This Is the lowest degree of all.
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Brodkey's five-year plan The 105-year-old Brodkey Jewelry Company is making some changes. Under the direction of third-generation managers Ron and Sherman Brodkey, plans for new stores and high-tech design remodeling are in the works.
the store, once permission is gained from the new landlord, The Limited, hopefully by December. The new main floor will come after the first of the year. i "Eventually, all of the stores will be remodeled and color schemes changed to portray the high-tech look we have today." Three new stores are scheduled to be built in the next 18 months to two years, according to Ron. The Brodkeys do not shrink from the challenges of a modern age. "We are easily intimidated with the sophistication of high-tech computer technology, but we know that it's important for us to go, get involved, get our feet wet, and use it to its maximum," Ron said. Three to five years from now, the Brodkeys hope to be totally electronically integrated, both in their merchandising and the manufacturing of their merchandise. (The Brodkeys manufacture their own bridal sets and diamond jewelry under the name Art-
Ron describes the new image as "a monochromatic, one-color look that makes a statement, with subtle color in a subtly-lit salon environment that would appeal to the 18-to-49 year-old clientele." This new look can be seen in the newest store at Westroads, built in 1983. The fla;:. hip \. ore located downtown will be remodeled first. The plans began three years ago when the city put the new Murdoch building on the Central Park Mall. "We felt there was going to be a real effort on the part of the city fathers to do something with the downtown area," Ron said. The first step was to bring all the corporate offices downtown. The second step will be doing the outside of
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Pag* 65
Soptwnbw 13,1985
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The God of Maimonides
Reprinted fftujt the B'nai B'rith Messenger
On this, the 850th birthday of Maimonides, the Messenger is republishing an article that appeared in its pages 50 years ago written by Professor David Neumark, \vho in his day was regarded as the outstanding authority on Jewish philosophy, and most particularly on Maimonides. Neumark's piece, which discusses the basic ideas of Maimonides' principles of Judaism^ seemed'to us as relevant as ever.
By Professor David Neumark The special contribution,of Moses Maimonides to critical philosophy may be summarized under three important points. He gives the relation between the postulates of religion and the principles
of philosophy a clear and comprehensive formulation achieved by none of his predecessors. In formulating his Thirteen Principles, to which I shall return later, he distinguishes clearly between the philosophic and the religious doctrines of Judaism. Secondly, in discussing the theorem of unity of process, subject and object of thinking, he says that this is true also of sense-perception; There is unity of process, subject and object of senseperf eption. This, I believe, is the nearest that pre-Kantian philosophy came to Kant's doctrine of unity of apperception. This is due to the fact that among his predecessors in Jewish philosophy there is none who accepts the theory of potentiality of soul as con-
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sistently as does Maimonides. According to him a man may live very long without developing anything like a real soul. All other Jewish philosophers believed in some form of pre-existence of soul, whether eternal or deriving from a certain pre-natal phase in the nascence of the individual. This idea of pot e n t i a l of soul is n o t new with Maimonides; it is known as that of Aristotle according to the interpretation of Alexander of Aprodisias. But there is a vital difference. According to Alexander the individual soul never substantiates, it perishes with the body, while according to Maimonides there is room for individual immortality. And it is the reason for that difference which has great bearing upon the development of critical philosophy. According to Alexander the body is the accredited reality while the soul is at best an epiphenomenon on it. Not so according to Maimonides.
This leads to the third point in Maimonides' critical attitude. In Saadya's "Emunoth" and, still more clearly and definitely, in Bachya's "Hoboth," there appears the thought that God is neither substance, nor accident on a substance. But if God is not substance, what is He? It was reserved to Maimonides to carry this thought to its fruitful realization: The philosophic doctrine of unity of process, subject and object of thinking receives the following interpretation. God is thinking, the process of thinking being His essence. This is true also of the human intellect. Moreover, this is true also of sense-perception. Thought out to the end, it is presented by Maimonides as his great "secret." The idea of substance as bearer of qualities and properties, and the agent of acts different from it, is entirely given up. There is no substance neither spiritual nor material. The instance of our thought that qualities and properties and acts require one substance as an agent and one as a substratum acted upon — this is a logical delusion. Reality is the process of thinking. God is the only full reality. There is no reality outside of God. Creation is not an addition to reality, but God in His free will chose to appear in restricted degrees of reality. The degree of reality depends on the degree of thinking. The spirits of the spheres are different degrees of reality. In the sublunar sphere man with his thinking, if it is right thinking with a moral purpose, is the highest degree of reality. All other beings have a degree of reality according to the measure of their psychic faculties even though they do not reach the manifestation of intellect. The organic bodies reveal realities through their qualities and properties which constitute the field of energization of human intellect in the sciences. What appears to us as matter has no positive reality. Matter is negative. Its relation to reality, to intellect is that of darkness, or shade, to light. His 13 Principles It is Maimonides who gives the most systematic expression to the efforts at dogmatization in Judaism. In his introduction to "Perek Chelek" he formulates Thirteen Principles as the creed of Judaism." Five concern the God-conception: God's existence, His study, His incorporeality, His eternity, and the principle of no intermediation in worship. Four concern prophecy: Prophecy in general, the supremacy of the prophecy of Moses, the heavenly origin of the Torah and the eternal validity of the Torah. And four concern retribution: Omniscient Providence (based on man's free will), retribution (including in the hereafter), the Messiah and resurrection. | Maimonides distinguishes between philosophic and religious principles, basing the former on logical proof, and
the latter on faith and authority, with the addition that while they cannot be proven philosophically they cannot be disproven either. This distinction is identical with our distinction between essential and historical dogmas. And the peculiar position of the dogma of creation Maimonides also found by logical analysis. He doss not count creation among the dogmas, explaining that creation ex nihilo cannot be strictly proven. In his system creation is absorbed by the dogmaa of the existence and eternity of God. God is the principle of being of everything else. Eternity of God means that He alone is necessarily existent, while all other forms of existence depend on the free will of God. The question whether there was a time when the world did not exist is irrelevant, nay, has no meaning, as time itself is a creation. The ultimate meaning of creation in the system of Maimonides is that there is only one positive root of being: Gpd, Spirit, Matter is the negation of being. The more of intellect a thing suggests, the more of true reality it contains, Man with his active intellect signifies the highest degree of reality in the sublunar world. In the superlunar world the angels, the spirits of the spheres, signify the highest degree of creatural reality, God alone being the true full reality. Maimonides gives the angels a very high position as to their degree of reality, but he does not count belief in angels among the dogmas. In his deep insight into the innermost relations of the principles of Judaism to each other he feels that this doctrine cannot claim the rank of a real dogma.. In his interpretation angels are the spirits of the heavenly bodies and do . not come down in human form, a point he strongly emphasizes against the traditional interpretation, which he feels gives aid to Christianity. And also his insistence on the supremacy of the prophecy of Moses is clearly pointed against Jesus and Mohammed. He is very careful not to give to Moses too much of a special cosmological position, but he did not escape this danger entirely. In his system, Moses holds a distinguished position between angel and man. He is a little more successful in his formulation of the dogma that the Torah came from Heaven. To counteract Christian and Mohammedan antinomism he emphasizes the authenticity of every work in the Torah, but in order to escape the theory of ideas in its mythological interpretation, which he abhors, he inists that God dictated the Torah to Moses.
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A tremendous responsibility The Judge explained that in such cases the law What's the.connection between a Judge and Mairequires professional counseling in addition to whatmonides? How about th<t Mishneh Torah? Most peoever sentence is handed down. He praised the fine ple know Maimonides compiled this Jewish results achieved by some of the referrals to Jewish Constitution of all the biblical laws as well as laws Family Service. "between man and man", but one would need to be And so the answer to the somewhat impertinent a student of Rambam to realize how relevant the work question about objectivity is that "It is a job. It must remains. be done by somebody, using every resource available . In view of this, it seemed appropriate to call on to make the best judgments humanly possible." Sam Cooper, to find out what it's like to be a Judge Judge Cooper, along with his wife Judy, have prob-today. He told me "It's a tremendous responsibility ably been making judicious decisions at home for . — the first time I sentenced a man was tough. But years — as parents of Hollie, Justin, Konna and Marit's my job and I take it very seriously. Nothing about sha. The three girls are married, the lone son is a it allows a flippant attitude." bachelor. : He talked earnestly about his work, his background Judge Sara Cooper Ronna can take credit for expanding family travel .and how he arrived to his place on the bench. ';'; "I was born in Chelm, Poland in the very place "I think a lawyer tends to be more aggressive, more experiences, since she and her husband and three Sholem Alecheim wrote about in his Fiddler stories. action-oriented. He's learning from the variety of children live in South Africa. A point of interest was My father left for America in 1926, came to Omaha cases he handles, he's on the run. The judge is usually the story of how she got there. and worked toward the day my mother, brother and, more mature and has already dealt with all of those "Ronna always seemed more interested in her JuI could join him. We arrived in 1929, when I was eight experiences. He can sit back listen . . . there's an un- daism than the others. She studied in Israel after high years old." He adds ''you couldn't call us refugees derstanding that must come with some maturity." school, and met her husband during the course of g b those studies." Quickly, he adds in a completely fair tone, "I'm not •because the troubles brought by Hitler were still a The son-in-law is a native of South Africa, and a few years away, but I've alwaysbeen grateful we were saying some very young person couldn't be a good member of the ultra orthodox community of Johanjudge, but there's nothing like the training received fable to leave Poland when we did." nesburg. He works as a shochet and they live a very [ ••':• The story continues with the Cooper family alljust by experiencing those early years." Speaking of the recent merger of the County and structured life within that community of some 5,000 • working together in the family grocery store, a "typMunicipal Courts, Judge Cooper explains that he Jews. ical mama-papa, operation where everybody helped. I There are a total of about 80,000 Jews in Johandon't remember worrying about whether we were poor hears such a variety of cases "there's no chance of too much stress." No concerns about "the burned out nesburg, but this small group maintains very strict or n o t . ; . we worked and got along well." Following graduation from Central High School he feeling" that sometimes occurs from dealing with the observance in everything from mode of dress to kash, . ruth. went to the University of Omaha for a short time and same problems repeatedly. Although the country is filled with the unrest Examples of the wide spectrum include work in then into the service; by then this country was involved in the second World War. After military duty, probate cases, civil jurisdiction and criminal cases. caused by racial differences, the Jews are left undis"I entered Creighton Law School in an accelerated The latter involving misdemeanors, traffic violations turbed, though in such a climate the Judge speculated "who knows what the situation'would be if they didn't program designed for the veterans. I graduated in or child abuse. How does a judge remain objective? Can a man who have the blacks to pick on?" •June of 1948." . • So the law career was launched . . . For the next 20 is a loving husband, father and grandfather hear such Of course it isn't reasonable to make comparisons some years Judge Cooper was a practicing attorney, a case as that of child abuse and be scrupulously ob- between the time of Maimonides and now, but many working for several different local firms. Then, in jective?. of his "man to man" laws would still make sense in 1972, a new turn of events: The answer came slowly and very thoughtfully. a court of law. And after spending some time with "Back then, if you thought you wanted to be a "We must be so very careful to first establish guilt Judge Cooper, one cannot help but think he would meet judge, you ran for election; today's merit system is or innocence — and after that comes the big problem. with the approval of that earlier jurist. (B.L.) somewhat different. I ran, and won. I was sworn into Guilty? Then what? How do we handle it? What is office in January of 1973." the penalty? What is fair? Punishment is only reHe talked of his own feelings regarding the practice venge unless behavior is changed. In order to achieve B'nai, D'not Mifzvoh of law as opposed to dispensing justice. The impli- anything, every effort must be made to cause behav5745 1984-85 ioral change." . • cation drawn was the importance of timing. BAR MITZVAH
Kevin Biriiamow v Bertram Cohen Mark Louis Erman Micah Ian Evans Ted Alan Feljman Kevin Michael Finkel Erik Finkler ,
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ROSHHASHANAH Sunday, September 15 Services.: .• , 8 p.m. Reception following hosted by Board of Trustees j Monday, September 16 Morning Service 10 a.m. Children's service 2 p.m, YOM KIPPUU Tuesday, September 14 Kol Nidre 8 p.m.. Wednesday, September 25 Services begin 10 a.m. Children's service 2 p.m. Afternoon service 3:30 p.m. followed by Yiskor Concluding service 5 p.m. followed by break-the-fast CONGREGATIONAL OFFICERS President Stan Wallen Vice president Bonnie Lapin Treasurer Marsha Plotkin Financial secretary Marilyn Cady Secretary Suzanne Kalish Board members — Manfred Jacobson, Jerry Kohn, Bob Nefsky, Eva Sartori, Mike Steinman
5745
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Anne Kennedy and Sim Gurewitz Mr. and Mrs. Gary Hochman Rabbi and Mrs. Ian Jacknis Dr. and Mr^. Pcfcr Levitov Df. and Mrs. Sheldon Schuster Mr. and Mrs. Dani Stcinfeld Mr. and Mrs. Van Marcus
| daughter daughter son son daughter son daughter
Deaths Simon Gaiter Evelyn Gold
Margaret Lyons Bernard Wishnow
Marriages Krista Fuller Cindi Pitlor Laura Weatherly
'.
John Arenson Marlon Weiss : Bruce Simon
B'nai-Mitzvah Michael Davidson Andrew Mark Lapin Curtis Quinn Marti
Corey Priesman Theo Schlien Neil Silberstein
Services ':. Mincha, Ma'ariv Tuesday, ilieptbember 17 Services SHABBAT SHUVAH Saturday, September 21 Services YOM KIPPUR Tuesday, September 24 Kol Nidre '. Wednesday, September 25 Services begin
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Mincha Neilah Ma'ariv, Havdalah, Tekiah OFFICERS - CONGREGATION President Steven Seglin Vice President Eve Hoffman Secretary Mark Silberstein Treasurer Carol Cohen Trustees .' Charles Coren Annie Allen Harlan Prieaman OFFICERS - SISTERHOOD President Ruth Burke First Vice President Hannah DeBruin, Betty Mellen Treasurer : Gerry Schuchman Recording Secretary Reva Kuklin Financial Secretary Naomi Cherrick Corresponding Secretary... , Sandra Keller Parliamentarian Nancy Coren
The importance of prayer
'I ,'l
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By Rabbi Allan Kaiser Congregation B'nai Israel Council Bluffs L'Shanah Tovah! 5746, a new year begins. This year we celebrate the 850th an' niversary of the birth of our great teacher RAMBAM, Moses Maimonides, the 37th anniversary of the founding of the modern State of Israel, and the 210th year of our freedom as Jews in the United States. We have a lot to be thankful for. But because we find ourselves in freedom, with a relatively easy life; we can not forget that the completion of creation, our task, is far from finished. Yes, we have walked on the moon; yes, we can push a button on the computer and find the answers to so many questions — even to find out what our Rabbis thought about this or that; yes, we have technologically achieved the ability to either remake or destroy our entire planet... but we are still a far distance from being able to say that we have genuinely improved ourselves as human beings. If you read the Bible over, not as a 'sacred' book, but as a piece of literature, you will find that things have not changed all that much. The same personalities doing the same types of things they did then, are still around now, doing the exact same things. There's not much pride to be taken in recognizing that we haven't changed much in over 3,000 years. So what do~we do? Do we throw up. our hands and say forget it? I hope not. Just as we haven't changed all that much, the answers' haven't changed all that much either. One ancient answer that the Bible offers us is that of prayer... prayer, not as we practice it today, but as our forefathers understood it. For a Jew, unlike the, pagans, prayer, was never a form of magic utilized to compel action on our behalf from the gods. That prayer is answered is
Rabbi Kaiser unquestionable, but not all prayers receive answers. Ritual is not enough, and hypocritical worship is an abomination. For our forefathers, and the religion they created, God's response depended upon our own spiritual and ethical values. Prayer was the bridge between Man and God, between the I and the Thou, wherein M a n provided his own answers. If you listen to the hews, or look out at the world about you, you will know that the time has come for Jews to once again return to prayer. For some it will be the quiet murmurings of the heart, for others, the words of prayer put down along the great course of our history . . . but whatever form our prayers take, unless they are rooted deep inside our true selves, they have little hope of being answered; and we are at a point in history where we desperately need the answers, where we desperately need to once again recapture our inner strength, our faith, and our sense of well-being. Each of us individually has the ability to become a new Abraham or Moses. What we don't have is the faith in God or in ourselves. We are a nation of priests by heritage, what the world needs now is for us to become a nation of priests by act and deed. May this be a year of peace and joy, may it be a year of birth and renewal, may it be a year of faith and strength, may it be a new be- . ginning for each of us, and for all mankind. Amen.
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SaptamtJ'13,1985
By Mary Fellman - It says in the Talmud that on the Day of Judgment we will be asked to give an account ,of every good thing which we might have enjoyed and did not. That may well refer to some of the Sephardic food many of us have neither tested nor prepared. So for the benefit of all who want to taste all there is to enjoy on this earth, here are a few Sephardic recipes gleaned from Jewish cookbooks in the Federation Library, only a sampling of what is available to add to the beauty of the celebration of the 850th birthday of Maimonides who we honor in this issue of the Jewish Press. Incidentally it was Moses Maimonides, the great twelfth-century Jewish physician who was influenced by the ancient Greeks, who attributed to the almond "the property of guarding the exteriors of the brain". Think of this the next time you make or eat mandelbrodt and enjby the almonds in it. Did you know that in North Africa, women would sculpt challah, the braided bread we enjoy on the Sabbath, into uniquely Sephardic shapes — flowers, logs ringed with dough — adding a touch of their own creativity to make their loaves as distinctive as a signature. And did you know that the Sephardic Jews like to stuff all kinds of vegetables, even leeks and artichokes. Among them, a good cook is often judged by the "machshee" or stuffed vegetable dish she prepared. Try this one and then may we suggest a few of the other delicacies presented here . . . STUFFED ZUCCHINI (OR PEPPERS) 6-8 large zucchini 1 Tba pine nuts 1 large onion (optional) chopped parsley Vfe lb ground meat salt and pepper V6 cup cooked rice flour 2 Tbs grated tomatoes V Peel and core the zucchini. Mix together the re* maining ingredients, except for the flour, and use to stuff the zucchini. Roll in flour. Place in baking dish. Cover with water and sprinkle with salt and pepper. Bake at 350° until soft. Mix together a few Tbs tomato paste, some more chopped parsley and a Tbs sugar. Add to the water in the baking dish and bake for 30 minutes more. BRAISED MEATBALLS AND RICE 1 lb ground meat 1 minced garlic clove 2 slices bread (soaked Vt lb fresh : in water and mushrooms, squeezed out) chopped 1 tsp salt Vi tsp ginger Vi tsp'pepper v£ beef bouillon cube 2 Tbs soya sauce % cup boiling water Vi cup cornstarch 3 sliced scallions 3 Tbs oil . • Mix together ground meat, bread, salt, pepper and soya sauce. Shape into walnut-sized balls and roll in the cdrnstarch. Heat the oil in a frying pan and brown the balls. Add garlic and mushrooms and cook over
low heat for three minutes Pour off all the oil Stir in ginger, bouillon cube and boiling water. Cover and cook over low heat for 25 minutes. Add scallions and cook five minutes longer. Serve over rice. TUPESHTEE 7 Tbs margarine Syrup: Vi. cup oil 1 cup sugar 1 cup eugar V& cs|p water ' 1 cup water. 1V4 tsp lemon juice 3Vi cups flour chopped nuts, if 1 6 Tbs cinnamon* desired raisins and nuts, if deaired In a large saucepan combine the margarine, oil, sugar and water. Bring to a boil and simmer for a few minutes. Add remaining ingredients and mix well. Spread in pan and run knife through dough diagonally, to form triangles. Bake in a greased 9 X 13 inch pan at 350° for 20-25 minutes. In a small saucepan combine 1 cup sugar and '/> cup water; bring to a boil and remove from heat. Add the lemon juice. Sprinkle chopped nuts over the baked cake; then pour the hot syrurT over. Slice again if necessary. * Instead of cinnamon, 6 Tbs cocoa plus 1 tsp vanilla extract could be used. If so, reduce flour by half a cup. PECH AND SALSAH (Sephardic Pesach FisFt Dish) 2V£ lbs carp or buri 2 cups water 1 beaten egg % cup wine vinegar matza meal 1 cup oil peanut oil IV2cups chopped 1 cup matza meal walnuts Clean fish and cut into IV2 inch slices. Dip fish in beaten egg then in matza meal and fry in a small amount of oil until brown on both sides. Place in a pyrex dish. In saucepan combine matza meal, water, vinegar, oil and walnuts. Cook for 15-20 minutes, until medium thick. Pour sauce over fish. Cook and store in refrigerator 3-4 days, until pickled.And try some of these Sephardic-related dishes also or add them to your collection, thanks to the "Joys of Israeli Cooking" book which is available in the Federation Library. BEEF (OR LAMB) SHISH-KEBAB Marinade: Combine 1 Tbs salt in a large bowl: V2 tsp black pepper x h cup dry red wine IV2 tsp oregano x h cup olive oil Cubed beef or lamb 2 minced garlic mushroom caps cloves quartered tomatoes quartered onions 1 large chopped chunks of green or onion red peppers 2 Tbs red wine vinegar Add cubed beef or lamb to marinade and refrigerate for at least a day before using, turning meat occasionally. Remove meat from marinade and arrange on skewers with mushroom caps, quartered tomatoes, onions and peppers. Broil until done on grill of under broiler, basting occasionally with remaining marinade.
GREEK WALNUT-FILLED BARS 1 ib package phyllo 1 tsp cinnamon dough or Btrtidel 1 beaten egg pastry 1 cup sugar x 1 cup coarsely I h cup water chopped walnuts 1 tsp lemon juice ¥1 cup bread-crumbs Roll out half of the prepared dough. Place in a greased 9 X 13 inch pan. Mix together the walnuts, bread-crumbs and cinnamon. Spread on dough. Roll out remaining dough; place on top of nut mixture. Brush top with beaten egg. Cut into triangles. Bake at 350" for 30 minutes. In.a small saucepan combine sugar, water and lemon juice. Bring to a boil and simmer for ten minutes. Pour over the hot pastry and cut into triangle again. Attractive when served like chocolates in small fluted paper cups. YEMENITE CHICKEN SOUP 1 celery root 1 boiling chicken, together with 1 cut-up tomato giblets 1 Tbs salt Vi to 1 lb soup meat Vi tsp curry powder 2 quarts water (more, if desired) 2 onions 3 sprigs parsley 4 carrots Clean the chicken and giblets thoroughly. Combine chicken, giblets, meat and water in a large soup pot and bring to a boil. Skim residue from top and discard. Add remaining ingredients and boil over low heat for two hours, or until meat is tender. Remove chicken and meat and strain the soup. Serve the soup meat with horseradish. CHICKEN WITH GRAPES 1 cut-up frying % cup Marsala wine chicken % cup currant jelly salt and pepper 'A-Vt lb green grapes margarine . Season chicken with salt and pepper. Melt margarine in a skillet, add chicken and cook until well browned on all sides. Place chicken, skin side down, in a baking dish. Add wine and jelly. Bake 30 minutes at 350°; turn chicken and bake for another 30 minutes, basting frequently. Add grapes. Toss well and serve over hot rice. <• ORIENTAL FRIED CHICKEN 1 cut up chicken Vi cup cooking wine 2 tsp salt 1 cup hot water / V& tsp pepper 1 chicken bouillon Vi cup soya sauce cube 1 cup flour VB tsp ginger Vz cup oil . 1 minced scallion Sprinkle chicken with salt and pepper; dip in soya sauce. Rub sauce well into chicken. Heat oil in skillet. Roll chicken in flour and fry in hot oil to a golden brown. Remove chicken and. place skin side up in baking dish. Mix together wine, hot water, bouillon cube and' ginger. and pour over chicken. Sprinkle green onions over top. Bake at 350° for one hour, basting frequently.
Wishing Mil Our Frlondss a Hoatlhy Happy Nou Year CLERICAL • MARKETING • TECHNICAL • INDUSTRIAL
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SCOTT C.FROHM,GRI'
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Septombw 13,1985
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September. 13,1985
THE NEBRASKA • • KOSHER MEAT MARKET We feature KOSHER meats, poultry and our Deli.
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HAPPY NEW YEAR from ail of us
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Membership Local Services r. Financial secretary Recording secretary Corresponding secretary Treasurer Advisor Parliamentarian
Corinne Levin Ellen Albin Julee Katzman Sherry Fletcher Cheryl Kirke Phyllis Newman Faye Ruback Beverly Zuber Martha Lerner Susie Shyken Kate Kirshenbaum Sandra Kohll Patricia Newman
National Council of" Jewish Women, President Vice presidents Community Service: Education Membership Ways and Means Treasurer !.J Assistant treasurer Corresponding secretary Recording secretary.....^..: Financial secretaries.....
Sharon E. Cipperley
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.331-9313. To Our Customers, Friends and their Families: the year you're starting Bring health and happiness to you. And may you be especially Blessed and prosper in Everything you do. •
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13,; 1985
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Sapttmter 13,1985
A Very Happy NEW YEAR
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Pag* 82
Jewish Press
September 13, 1985
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New Year Greetings May the blessings of peace, contentment and good May the blessings of peace, health be shared by all our contentment and good family and friends in the health be shared by all our New Year. Helen a n d family and friends in the Leonard Finltel. New Year. Gail, Marv, Neal a n d M i c h e l l e Abramson
333-7102 14124 Industrial Road
Omaha-Lincoln
Happy New Year from €M EDS ISEllfOCS, IfSC. 4G1? South 2<ilh Slreet
May the New Year bring health, happiness, peace and prosperity to everyone. Bertha Batt. May the New Year bring health, happiness, peace and prosperity to everyone. F r a n c e s and N o r m a n Batt.
May the New Year bring health, happiness, peace and prosperity to everyone. Fannie Sherman Chu-
Mr. and Mrs. Nate Cooper and Family wish all their relatives and friends health, happiness and peace in the New Year.
Mr. Jacque Dolgoff wishes peace, contentment, and good health to all persons of good will everywhere. L'Shana Tova Tikatevu.
Ida and Irving J. Forbes wish all their relatives and friends health, happiness and peace in the New Year.
•APITOL 14549 Grover
333-6200
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Larry ChicUie
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1403Harney
342-2611
TROPHIES • PLAQUES • RIBBONS PROMOTIONS
H
Mr. and Mrs. David Haun and family extend May the blessings of peace, warm greetings and good contentment and good wishes to all for a happy, health be shared by all our healthy, prosperous New family and friends in the Year. New Year. Gloria Beedle & Son Randy Osheroff. Mr. and Mrs. Yale Halperin and family wish all May the blessings of peace, their relatives and friends contentment and good health, happiness and peace health be shared by all our in the New Year. family and friends in the New Year. Ruth Breslow and David Slobodisky. May the blessings of peace, contentment and good health be shared by all our family and friends in the New Year. Milt and Esther Bloom.
ILIQUORS,•JtIINC.
Mr. and Mrs. A.B. Gendler and family extend warm greetings and good wishes to all for a happy, prosperous New Year. . .
HAPPY NEW YEAR
1810 NO. 120TH STREET OMAHA, NE. 68154 JACKIE BARNES MONDAY - FRIDAY 10-6 SATURDAY 9-1 BUSINESS 493-0158 RESIDENCE 731-7546
May the blessings of peace, contentment and good health be shared by all our family and friends in the New Year. Morton and Esther Ives.
May the New Year bring health, happiness, peace and prosperity to everyone. Sadie S. Kohn. May the New Year bring health, happiness, peace and prosperity to everyone. Gertrude and Norman Korney. Mr. and Mrs. Joseph Kricsfeld wish all their relatives and friends health, happiness and peace in the New Year. Mr. and Mrs. Sidney Klopper & sons extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year.
May the blessings of peace, contentment and good health be shared by all our family and friends in the New Year. Carl and Fannie Lagman.
To you and your loved ones, Best wishes for peace, good health and happiness throughout the coming year. TOMA OVICI'S PRQ..SHOP Hanscom Brandeis Tennis Center 3716 Leavenwprth Street Omaha
13..1M5
New Yeor Greetings Lc Caff^ de Paris, Restaurant Franeais
May the blessings of peace, contentment and good health be shared by all our family and friends in the New Year. Saul and Roselle Libowski and Family.
Sol and Ida Menu wish all our friends and relatives a happy healthy New Year. May the blessings of peace, contentment and good health be shared by all our family and friends in the New Year. Nate end Beho Marcus.
E.BEST
Dr. and Mrs. J . Milton Margolin wish all their relatives and fric-ndo health, happiness and peace in the New Year. May the New Year bring health, happineoe, peace and prosperity to everyone. J e r r y J . ftlaltz. May the New Year bring health, happiness, peace and prosperity to everyone Judy, J e r r y & Dan Marburg.
Our wishes for a New Year of joy, prosperity and good health to our friends end family. Cookie H c h e m a n and Barbara Kushner — Pleasure-Pac
May the New Year bring health, happiness, peace and prosperity to everyone. Sondra flosenblatt end Michael.
Mrs. Celia H. Saltzinan extends warm greetings and good wishes to all for a happy, healthy, peaceful New Year. May the blessings of peace, contentment and good health ba shared by all our family and friends in the New Year. Dick and Billie Spiegal and Family.
May the New Year bring health, happiness, peace and prosperity to everyone. Mike and Caroline Orlowski.
IfiM QUALITY JEWISHFOODS SINCE 5649 Produced under the strict supervision of Board of Rabbis Rabbi Chaitn Karlinsky r r - i Rabbi Emanuel Gettinger Rabbi David L. Silver = > Rabbi Maurice L. Schwartz
a hair etttdio ... 27<H south 87th avt.
Happy New Year
at regency plaza phono 397-8777
THE B.MANISCMEWITZ COMPANY ONE MANISCHEWITZ PLAZA, JERSEY CITY. US 07303-0214
Mr. a n d M r s . Melvin Plotkin and family extend warm greetings and good wishes to all for a happy, healthy, prosperous New Year. Mr. a n d Mrs. Morton Plotkin wish all their relatives and friends health, happiness and peace in the New Year.
FRED
HAUSS
1116 south 105th street omaha. nobraska
Sy and Florence Schneider wish all their relatives and friends1 health, happiness and peace in.the New Year.
May the blessings of peace, contentment and good health be shared by all our family and friends in. the New Year. Helene a n d Walter Tichauer.
7314 Dodlge Mills Plaza.
May the blessings of peace, contentment and good health be shared by all our family and friends in the New Year. Reva and Al Oruch.
Certificate on Request
391-4905
purveyors of fine v/lnos end gourmot foods
May the blessings of peace, contentment -and good Let uo all thank the Lord for health be shared by all our having "sustained us to this family and friends in the day", and "may you be in- New Year. Bertie and Bill scribed for a good year." S u s m a n , of Houston, M o r r i s , E u t h , R o b e r t Texas. and Alan Maline.
May the New Year bring health, happiness, peace and prosperity to everyone. Morris Nadler.
The 3taff of the Jewish Press wishes all of you a very Happy and Healthy New Year. We look forward to continuing to serve you in the coming year.
May the blessings of peace, contentment and good health be shared by all our family and friends in the New Year. Sally Venger and Family.
May the New Year bring health, happiness, peace and prosperity to everyone San) and Marion Zolot.
Complete Service Salon
421 South 9th Street Lincoln, Nebraska 63508 : \Jewish women's outreafch of the RNC • 310 First Street S.E Washington, D.C. 20003 . Paid lor byfee'Republican National..Cb'rrirnittee
Hair Styling'"Hair Replacements Perms (Behind Perkins) /
.... Call 551-3900 for an appointment T-F G-6; Sat. 0-5
Products for your Hair Cars
Omaha's Security and Locksmith SpecialFsts 7511 Dodge
393-7800
MM Ms1l