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Vol. 5, No. 4

EMBER. 1967 — KISLEV, 5728

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CONTENTS Editorial

2-3

The Factual and the Potential, by Rabbi Dr. Chaim J. Cooper ... ... ... ... ... ...

44

3-5

Mai Chanucah?”, by Rabbi M. Smith

6-7

The Miracle Then and Now, by Rabbi S. Rapoport Chanucah and the Priesthood of Israel,

by Rabbi M. Cohen ...

8

Heroes of the Spirit, by Rabbi Dr. H. Rabinowicz

14- 15

The Miracle — and After, by B. Halevi

15- 19

Chanucah Rules

19, 24

President Shazar’s Proclamation Chaim Zundel Maccoby—5, by Julius Jung

20-22

Reviews 8-9, 24

Whither Humanity?—10, by Rabbi Dr. J. E. Ehrentreu 10-14

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23

Obituary Reports

25-27

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THE MULTITUDES IN THE HANDS OF THE FEW NE does not need to be a profound student of his­ tory to confirm the fact that, from the creation of the world up to modern times, it has almost always been individuals who have left their mark on their own generation and often on the following generations.

The greatest revolutions in the world, in all spheres of human creation and thought, such as religious, social, political and cultural, have been brought about through one great personality, a spiritual giant with the vision of an eagle and a stubborn belief and conviction in the rightness of his ideas, ready to fight the whole world under the most difficult conditions — and. in many cases, to give his life in order to make his ideas reality.

This is what we have seen in the history of the world, when individuals have fought for lofty, sacred ideals which have brought blessing on mankind. And we have also seen individuals possessed by the Devil and by evil.

These latter individuals unfortunately succeeded — if only temporarily — in influencing millions of their fellow beings for evil, bringing out their latent bestiality, appealing to their basest instincts and. in the final result, calling down appalling ruin on humanity, with millions of innocent victims, as we have seen in our own day in Germany, as well as in the Soviet Union and other countries.

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Our own Jewish history is full of such examples.

The very first Jew, our father Abraham, the Hebrew, was the first to pit himself against the entire idolatrous world “single-handed", and he succeeded in making the G-d of Heaven the G-d of Earth also. In this way, he enlightened the whole of the then dark Orient, which had up to that time been sunk in the deep obscurity of idolatry and moral degradation without righteousness and without honesty, where Sodom and its neighbours were the pace-setters for the entire world.

This was the first instance in the world of the miracle of “the multitudes in the hands of the few". A large majority can be bested by a small minority, even by an individual, and here we saw for the first time the strength of the spirit, and that the pen is mightier than

the sword. We also saw that, if righteousness, honesty and truth have one single supporter, then he must win in the end.

It is not by chance that C hanucah always falls when we are reading the Sidra “Miketz", where the Torah unfolds for us the lofty story of Joseph Hatzadik, a young boy of seventeen sold into Egypt as a slave, torn away from his family and holy environment and cast down into a strange land with a culture and religion alien to him. Egypt was known as “the undefeated part of the land", yet Joseph displayed the spiritual, super­ human strength needed to oppose the influence of the alien atmosphere, to survive all kinds of difficult experi­ ences and to remain true to the faith and tradition of his fathers.

Our Sages tell us that he observed the Sabbath and kashrut, among other things, and when he reached his hi ah position, he influenced the Egyptians to accept Brit Milah. He also succeeded in transforming Egypt into the granary of all the surrounding countries, which had undergone a period of starvation. *

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Our later, glorious history is only a continuation of the hidden strength that lies buried deep in the Jewish soul, the strength to oppose the entire world and win in the end. The story that the little Chanucah candles tell us is only another example, which was given expres­ sion by the Hasmoneans in their day. It is a further link in the Ions golden chain stretching from the first Jew, Abraham, down to their own day.

After them, the following generations continued their lives according to the same fundamentals, constantly demonstrating the same strength ancl determination not to be overcome by majorities and not to be afraid of the “multitudes," and believing in the most secret depths of their hearts and souls that he who has G-d on his side is always in the majority.

Our dear and holy land, Israel, is living through very difficult times today, surrounded as she is on all sides by bloodthirsty enemies still brandishing the sword.

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DECEMBER. 1967 -- KISLEV, 5728

despite the heavy defeats they suffered only a short time ago. We have been left with very few good friends in the world; indeed, two strong and mighty nations have recently become our enemies, openly and explicitly.

In such a difficult situation, may this festival of Chanucah become a source of hope and encouragement, helping us to remember that the miracle of “the multi­ tudes in the hands of the few” is not an isolated instance in our history, and that the same G-d Who stood at the side of the Maccabees of old. will also stand at the side of our present-day Maccabees. May Chanucah also help us to remember that there is no doubt whatever that, in our day, too, we shall see the miracles of the unclean in the hands of the pure, and the wicked in the hands of the righteous.

A SERIOUS QUESTION With the arrival in England of the Chief Rabbi, Dr. Jakobovits, and the Rav Rashi of the Federation of Synagogues, Rabbi Dr Kirzner, Anglo-Jewry, and in particular London Jewry, began to breathe more easily.

In wide circles of Jewry it was felt that fresh winds were bginning to blow, winds which, it was hoped, would

THE FACTUAL AND THE POTENTIAL

By RABBI DR. CHAIM J. COOPER The text of an old Yiddish refrain commences with the words, “Fregt die velt an alte kashye . . .” Each branch of study offers age-old problems for which familiarity has not bred contempt, but which have continued to tantalise.

In mathematics there is Zeno’s problem of Achilles and the tortoise; in philosophy there is the perennial conflict of pre­ destination versus free will. As in other fields of research, so in Rabbinics are to be found certain stock issues for which numerous and diverse solutions have constantly been attempted.

One of these has been the simple question concerning the duration of the Chanucah festival for eight days.

It was clearly posed by the Bet Yossef, Simmon 670, as follows: Since the small cruse of undefiled oil discovered by the Maccabean forces in the desecrated Temple contained sufficient for one day’s use, the miraculous nature of Chanucah necessarily relates to the remaining seven days only.

The first day of Chanucah, that is to say, did not partake of a miraculous nature, since there was enough for one day’s use in any case. Why, then, were eight days instituted for the duration of the festival? (c/. also the Taz, Magen David, on the Mechaber, 670, se’if katon 1).

The Bet Yossef offers three replies to the question: (a) The single day’s supply was divided into eight equal

Page Three

bring about a change in the relations between the two great and important Kehillot, settling once and for all the previous strained relations and misunderstandings which had prevailed between them.

The Federation Kehilla has legitimate claims to be represented on all communal bodies and in all com­ munal institutions as an equal, contributing in this way to the welfare of London Jewry, and strengthening the religious character of the entire London Kehilla.

As we understand the matter, an agreement of this nature has been reached between the respective religious leaders of both Kehillot. It must be said here that, to the credit and praise of the Chief Rabbi, he, for his part, has shown great understanding and statesmanship in meeting the justified claims of the Federation, and is ready to engage in close collaboration between the two Kehillot, to the mutual satisfaction of both sides.

We would like to ask in all seriousness, who is stand­ ing in the way? Who are the people who are interested in deepening still further the split between the two bodies and creating once more two warring camps, at a time when unity and peace could bring so much good for everybody? We stand amazed, and ask: “If peace reigns among the cedars, who are the ones who stir up trouble?”

portions, each of which lasted a full twenty-four hours, so that the first day, too, manifested Divine miraculous intervention and approval, since on that day, as on the remaining days, one-eighth of a day's supply lasted a full day.

Against this explanation the objection was raised that we are not permitted to prognosticate miracles, nor to place our reliance and dependence upon the possible occurrence of such remote contingencies (ein som’chin al haness). How, then, could the Maccabeans have used only one-eighth of the oil the first night and depended upon the mere possibility of miraculous Divine intervention to provide prolonged illumination? (b) The limited amount of oil found was, in fact, used in filling all the lamps on the first night, but upon that and upon each of the succeeding nights the vial was subsequently found to be filled, precisely as it had been prior to its contents being used to fill the lamps. (c) The lamps were filled with oil which was not exhausted each day, for although the lamps gave off illumination, the amount of oil remaining in them at the end of each twentyfour hours was identical with that which they contained at the commencement of the day.

Both of these latter replies have in turn been considered unsatisfactory because they are, in a sense, begging the question.

If either the vial or the lamps retained their full quantity of oil despite use, then the eighth day could not be considered as partaking of the miracle.

For, according to these explanations, enough was left to last the eighth day by purely natural means, since one day’s suppiy was found at the end of each day. The question is therefore transferred from the first to the eighth day of the festival.

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DECEMBER, 1%7

Against all three answers it could be argued that they rest on assumptions which are wholly gratuitous. What particle of evidence is there to suggest any of the procedures postulated?

It these explanations boasted any substance in fact, then how is it that not a syllable of indication or allusion whatsoever is to be tound to them? Are we not entitled to expect that when the Gemara asks, “Mai Chanucah?” (Shabbat 21 b) and then proceeds to explain the event at some length, the Chachmei Haffalmud should have made some reference, at least, to these circumstances?

The Taz offers his own explanation by reference to the Zohar on II Kings iv, 2 — the question of Elisha to the woman supplicant. What hast thou in the house?” The necessity for this question, says the Taz, implies that a miracle can by nature and definition be wrought only in relation to that which is already in existence — such as the increase of the woman’s oil to fill all the vessels brought to her.

The increase was miraculous, but was necessarily based upon the small quantity in her possession (yesh miyesh, and not yesh mei-ayin). In like manner, so the Taz argues, the one day’s supply at Chanucah could not possibly have been exhausted at the conclusion of the first twenty-four hours, for then there would have remained nothing upon which to base the miraculous increase of oil which continued throughout the following seven days.

We must, therefore, of necessity assume that at the end of the tirst day the one days supply had not been wholly exhausted - hence the first day, too, partook of the miracle, and hence the justification of eight days’ observance.

Radically different is the approach of the P’ri Chadash, who characteristically regards the problem from a rational stand­ point. Quoting the statement of the Rambam to the effect that the decisive victory of the Maccabeans over the Graeco-Syrian forces occurred on Kislev 25, this commentator asks why the night of Kislev 25 should be observed as Chanucah, seeing that, as the victory occurred on the 25th, the Menorah was not kindled until the night of Kislev 25/26?

The solution he propounds is the simple one that the 25th itself is celebrated for the miraculous military victory; the remaining seven days, for the miracle of the oil. That ’is to say, he distinguishes between the two separate and distinct events — military victory and re-dedicatory illumination — together accounting for eight days’ celebration.

It is, incidentally, worth noting the textual variations descrip­ tive of the first Chanucah. Our Talmudic text reads that there was a sufficient supply for one day only (“e/o yom echod”), but subsequent texts read that there was not enough even for one day (“afilu yom echod”). The adoption of this latter text would, of course, obviate the question in the first instance.

Truly remarkable is the solution offered by R. Chaim Brisker who. following cogent reasoning, concluded that the true miracle of the oil lay, not in its extended amount — the inexplicable increase which permitted it to remain for eight days — but rather in the nature of the oil itself.

I he phenomenon is thus to be comprehended qualitatively, not quantitatively. Its power had been so vastly increased that it was thereby enabled to continue providing illumination for eight days. Hence the question of the Bet Yossef does not arise.

All the one day s supply was poured into the Menorah on the first night, but only one-eighth was used that night and each of the following seven. The miracle thus occurred the first day, as well as each succeeding one.

One remarkable aspect of Rabbenu Chaim’s solution is the light it sheds upon the celebrated controversy between Bet Shammai and Bet Hillel on the question of kindling.

The two schools advocate contrary sequences in the order and number of lights. ” Bet Shammai say that eight are kindled the first night, seven the second, diminishing progressively by one

KISLEV, 5728

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thereafter on each succeeding night, but Bet Hillel say that one is lit the first night, increasing thereafter by one on each following night” (Shabbat, 21 b).

The qualitative power of the oil, of which Rabbenu Chaim speaks, was apparently the consideration which motivated the School of Shammai. The miraculously enhanced power of the oil decreased in strength by one-eighth each day. Hence, the full pristine nature of the miracle was at its zenith and its height on the first night, when the oil contained within itself the power to last all eight days; by the second night, its power of endurance had decreased, since it retained the force enabling it to last only seven more days, and so on progres­ sively, its power becoming lessened night by night. Thus the miracle was greatest on the first night. To illustrate this con­ tinued decline, eight lamps are to be kindled the first night, seven the second, and so on.

It is true that the Gemara (ad loc.) provides an alternative basis for the view of Bet Shammai, which it relates to the Parei HeChag (Numbers xxix, 12 //.) which likewise decreased one by one each succeeding day. But this, too, partakes of the same reasoning, since it likewise illustrates the progres­ sively declining power of the seventy nations of the world (cf. MaHaRSha ad loc.).

Bet Hillel, on the other hand, are concerned, not with the original power of the oil, which they do not dispute, but with the miraculously extended duration of the illumination pro­ vided by a quantity which, normally, would have lasted for one day only. The longer the oil continued to burn, the greater the miracle, hence the number of candles is increased by one on each succeeding night.

The fundamental nature of the controversy centres, not on the facts, which are not in dispute, but in the respective approaches and interpretations of them. The Shammaites viewed the event from the standpoint of power relating to the future, the Hillelites were concerned with the situation as it proceeded to unfold itself. The former were interested in potentiality, the latter in the facts as they revealed them­ selves.

This divergence of approach is clearly discernible in many of the disputes between the two schools, as they appear throughout Shass. Shammai considers a question from the point of view of the future, of potential, while Hillel applies the meteyard of factual result and outcome.

Thus, in the question in Berachot of the precedence of the benediction over wine and the day, Bet Shammai rules that that concerning the day be recited first, “Because the day causes the wine to be brought” (shehayom gorem leyayin sheyavo) — the potential power of the day, Shabbat or festival, which reacts to bring about the benediction over the wine, (cf. Berachot 51 b). Bet Hillel, on the other hand, holding that the benediction over the wine takes priority, took the factual view that the wine causes the Sanctification to be recited. The operation of this principle of divergence is like­ wise equally evident in the controversy concerning the text of the benediction over the Havdalah light (ib., 52 b).

According to Bet Shammai, the requisite wording is, “Who created the light of fire”, while Bet Hillel advocated the text, “Who created the lights of fire”. Viewed in its potential out­ break, combustion is a single chemical reaction — hence Shammai’s wording “me’or”; in its visible outcome, fire is a ramified, variegated and multi-hued spectacle — a pluralism in visual effect. Bet Hillel, who were concerned with practical results, therefore considered the appropriate term to be “lights” (me’orei).

This finds additional corroboration in Rava’s interpretation of the dispute. Rava appears to have sensed this basic prin­ ciple underlying their divergences in his statement that their difference centres on their understanding of the term “borei”

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DECEMBER, 1967 — KISLEV, 5728

which, he says, according to Bet Shammai means, “He will create” (de’atid lemivra—that is, potential and future), while Bet Hillel consider it to mean, “He did create” (that is, past and factual).

When Bet Shammai similarly ruled (ib. 53 b) that one who forgets to recite Birchat HaMazon must return to his place at table to say it, they were actuated by the consideration that the fixing of the place at the commencement of the meal acted potentially as the seat from which the concluding Grace must be recited.

Bet Hillel, who allowed the dinner to recite it wherever he happened to remember the omission, conceded the fact of his present location.

Bet Shammai, who permitted an egg laid on Yom Tov tc be consumed that day (Mishnah Bei’ah 2 a) are interpreted

by Rabbah as holding this view because of their conviction that every egg laid today was completed for laying yesterday (kol bei’ah d’mityalda ha’idna mei’etmol gamra lah — ib. 2 b), hence it was potentially laid yesterday. But Bet Hillel are concerned with facts, not with potentialities. Hence they hold that it is forbidden. The fact is, it was laid today, on Yom Tov, and thus came under the category of Muktza and Nolad.

An exception to this interpretation appears to be found in the first Mishnah of Niddah, which opens with the ruling by Bet Shammai that Kol hanashim dayan shaatan — that is, that the state of uncleanness commences from the moment of perception (cf. Rashi ad loc.) — the prime illustration of what has sometimes been called the “hashto” theory, or, less accurately, the status quo.

But the fact is, that the whole concept of potentiality is inapplicable in this particular case. No analogy can be drawn with Rabbah in Bei'ah above quoted, because the internal physical processes in the female organism of ovulation and menstruation as such do not cause ritual uncleanliness. That is caused only by their resulting appearance exterior to the

body. Hence there is no question here of potentiality. Here the principle of “ore'ach bizmano ba” applies — a chazakah with which every normal woman is credited (cf. Rosh ad loc.).

One could indeed multiply examples in illustration of this basic concept underlying the many controversies between the two schools of thought. But further consideration may lead us to appreciate whv it is that Bet Shammai are generally more stringent in their rulings. For the truth is, that a situation viewed factually commonly permits a more lenient interpre­ tation than one wherein potentialities and possibilities are taken into consideration.

To be content with the status quo is a form of concession to circumstances — an acceptance of conditions as we find them. It relieves us of the need to delve into future possibili­ ties. Such an attitude, by its very nature, permits a greater degree of leniency.

The desire to proceed on the status quo can be seen in the well-known Notarikon which interprets the name “Chanucah” to be the abbreviation of the words “C/zet Nerot Fahalachah K’bet Hillel”.

In a somewhat lighter vein, this mnemonic has been used to answer several questions of a quasi-halachic nature ; thus, in reply to the question posed by the Bet Yossef above, it has been asserted that if Chanucah were indeed observed for seven days only, then we should not have a daily reminder that the law is according to Bet Hillel, since on the fourth night there would be four candles according to either view.

A similar reply is given to the question why nine days are not observed, in accordance with the otherwise accepted prin­ ciple of “s'feko d'yoma”? Here again, the fifth night would display five candles, according to either ruling.

Nevertheless, the invocation of this Notarikon in such a context also implies some significance of a halachic nature, and underlines the acceptance of Hillel’s insistence upon the. status quo.

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‘ MAI

CHANUCAH?”

By RABBI M. SMITH This casual query about the origin and nature of Chanucah is not found about any other day in the Jewish calendar, and in particular, the incidental manner in which it is referred to in a few places in the Mishna, calls for some explanation.

One is that Rabbi Yehuda Hanosi. compiler of the Mishna, was a scion of the house of David. Because of this he was prejudiced against the Hasmoneans, the heroes in the epic ot Chanucah. Such a theory can only be described as bizarre, and such alleged prejudice as utterly incompatible with the saintly character of this historic personality.

A simpler and more logical explanation may be found in an investigation of the background of the events that led to the celebration of this festival.

It is a recognised fact that in circles where other major Jewish festivals are observed in lukewarm fashion, if at all, this one is observed with enthusiasm. It is looked upon as an indication of Jewish heroism and martial qualities. It is an occasion that reflects glory upon the Jewish people.

In reality, this latter point is completely untrue. Quite the contrary, it is cause for shame and for hiding one’s face.

Halevy, in his great work Dorot Harishonim, points out the long story of perfidy, treachery and treason behind it all. He writes that such perfidy and treason is without parallel in the history of nations. It is matched only by the Quislings, Ulbrichts and Communist stooges in countries behind the iron curtain, who sold their countries and countrymen to a foreign power for personal and selfish motives.

In religious circles, Chanucah is observed for what is implied by its name. “ Re-dedication”. It is to commemorate the re­ dedication of the Temple in Jerusalem, after its defilement by foreign hordes, instigated, aided and abetted by traitorous Jews, as we shall endeavour to illustrate.

Let us begin by a reference to that sect known as the “Sad­ ducees,” frequently mentioned in the Talmud and in Jewish and non-Jewish historical writings.

Krochmal, Weiss and Graetz, the early pioneers of what is known as “Jewish Science” regard this party as a religious sect differing from another sect, called the “ Pharisees,” in that they accepted only the Written Laws of Moses, rejecting the “artificial” addenda imposed and created by Rabbinic teaching.

Krochmal writes that no reference to this party is found in any writings prior to about 180 years before the destruction of the Temple, that is, after the Maccabean wars.

This party, he maintains, came into being with the rise of the Pharisees and the consolidation by them of their own tradition. Hitherto, belief in the Laws of Moses had been unquestionably accepted. The only reference to any challenge to this Law is found in the visions of Daniel, in the apocryphal work of the Book of Maccabees, or in the writings of Josephus about the Hellenistic Jews, who also rejected the Law. These are the “ Posh-im,” sinners and the wicked, and are not to be confused with the “ righteous” Sadducees, who accepted the Torah, but differed only in its interpretation.

All this falls in line with the teachings of the early German Jewish school of thought. It is distressing to see how scholar­ ship and historical research can be perverted to support prejudi­ cial and preconceived ideas.

This school of thought sees in the Pharisees a narrow sect who. by their own creation, are responsible for the system of Judaism now known as Orthodoxy. Tradition, as we know it, began with them. Hillel and his school are the creators of the Mishna. Nothing was known of this system of life prior to them. This is the theory they aim to establish.

K1SLEV. 5728

ii o n

Nothing is further from the truth, as we shall proceed to try and establish.

The Pharisees, far from being a numerically insignificant sect, were the true representatives of the people, their guides and teachers, loyal even unto death to their people and their Torah. Their teachings represented the way of life taught by Moses and handed down from the earliest times. It was they who resisted the invader and they alone who fought for the independence of Judea.

As for the Sadducees, they have no origin in any religious sect whatsoever. They were the offshoots of a band of un­ scrupulous political upstarts. These were the people who in­ stigated, as we shall see, the Antiochean tyranny. With the end of the Maccabean wars and their complete discomfiture in the defeat of their nefarious aims, they contrived to rehabili­ tate themselves. This they did by assuming a garb of res­ pectability.

A claim to accept the Laws of Moses and reject the Rab­ binic interpretation would provide this garb while, at the same time, undermining the position of the rabbis, responsible for the expulsion of the foreign invader and hence their own collapse and debacle.

In short, the Sadducees were a political body who, with their political eclipse, assumed the pose of a religious body. Josephus quotes in several places that this “religious sect” denied the basic religious dogma of life after death. Their alleged religious principles, i.e., hostility to Rabbinic teachings, dovetailed into their former political aims.

Let us elaborate.

Before the Maccabean era, the picture of Jewish life was as follows. Living according to its own peculiar way of life, "Om levodod yishkon”, but subject to the authority of an alien power, alternately Egypt or Syria, whichever predominated, its internal affairs were controlled by the Sanhedrin.

This body of outstanding scholars acted both as legislature and judiciary. It framed the laws of the land, as would a modern House of Parliament. It also sat in judgement, as would the High Court of Justice. In times of independent sovereignty, no king could embark on a military expedition without its sanction. Before the Hasmonean dynasty, it had power to sit in judgement against the king himself. In matters of internal interest, its powers were absolute. In relationship with the ruling power, powers were invested with the highest dignitary of the land, the High Priest. He dealt directly with this authority. Even the duty of imposing and collecting taxation to pay the called-for tribute, was his. Though subject to abuse and exploitation, this vital and crucial matter was in his hands and worked well.

The trouble began in the days of Oneas II, son of the illus­ trious Shimon Hatsadik. Through his apathy and greed, a radical change took place that brought about a complete transformation and upheaval.

This resulted in the coming to power and establishment of a body of unscrupulous men, invested with unlimited power, which they exploited to the utmost for their own personal gain and the grinding down and oppression of the people. All this is clearly outlined in the writings of Josephus.

Because of his apathy and greed this Oneas withheld the annual tribute due to the ruling power. When the danger was pointed out to him by a certain Joseph ben Tuvyah, his sister’s son, he asserted his complete indifference, indicating his readi­ ness to abdicate from his position as High Priest.

Joseph summoned a meeting of the leaders of Judea and was given a free hand to meet and negotiate with the ruling monarch, Ptolemy III of Egypt. Josephus relates how, when there and hearing the offers made to the Emperor, he asserted that the Emperor was being deceived, and offered to double the amount, if invested with sufficient power. This was readily

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DECEMBER. 1967 — KISLEV, 5728

granted and he left, supported by an army of 2,000 men, ready to break down any expected reslsta" ce, , , When the inhabitants of Ashkelon resisted, he had -0 leaders murdered and their possessions confiscated. Similar action took place In Beth Shaon. In this way there grew up an a rm y ° oppressive tax gatherers, working in conjunction with the ruling power, traitorous to their people, but growing in numbers till they gained complete control over the entire land.

This story, almost unbelievable, is clearly reported in t writings of Josephus the historian. (We can find a parallel our own days, in Soviet Russia. Here we have a populauon of 180 million, ground down by an estimated three to five million Communist officials). f . ... . . .

The extent of the depravity of this Joseph is illustrated y the following story related by Josephus. Joseph sent his son Hurkenos to interview the Egyptian ruler. The king was so impressed by his charm and manners, that he received him royally This aroused the fear and envy of his brothers, who waylaid and attempted to murder him. In this they wer*j encouraged by their father, who was angry because he had been over-lavish with his gifts to the king.

Knowing that resistance would come in the main from and be instigated by the religious leadership, they became their bitterest opponents. In all these activities they were supported by the traditional enemies of the Jews, the Shomromm Jose phus describes, too, how these Shomromm had continually robbed and oppressed the people of Judea, proving themselves to be their bitterest enemies.

It is known that, with power transferred from Egypt to Syria the power of this group was severely diminished.

Antiochus the Great and, later, Seleuceus IV were fnendly disposed towards the Sanhedrin and Torah-true Jews. During this time, this group lay low.

A change came with the reign of Antiochus his brother He was more amenable to the baits and blandishments o this group. Oneas III, a pious and quiet man,, was removed from office and replaced by the unscrupulous Jason.

The whole story of Chanucah now appears in a new light.

We are accustomed to believe that the tyrant Antiochus acted entirely on his own in his attempts to de-judaise Jewish life, also that those who yielded to his demands were lacking in the spirit of self-sacrifice.

This is not the case. Without instigation from this group, Antiochus would have desisted after his first defeat and been content with a lesser tribute.

It is with the advent of Jason that the oppression and forcible attempt to Hellenise the country began.

After a struggle lasting three years, the Jews under the leadership of Judas Maccabeus, finally drove out the invader, re-dedicated the Temple and asserted their independence.

There remained, however, in Jerusalem itself the fortress of Accra, manned by the Hellenists, which proved impregnable.

Antiochus himself died in great agony, full of remorse for his actions. The whole affair would have ended* there and then, but this would have been against the interests of this group that had once tasted power.

Part of the beleaguered group broke through and appeared at the court of the Syrian ruler. They pointed out how they had accepted the authority of his father, that the Jews now in power had not and were in open revolt, and that it was up to him to assert his authority once again. This group, having lost power, were resolved to regain it through traitorous acts.

Yielding to their wiles, the Emperor sent a large army under the command of Lysius to attack Jerusalem. The city was in dire straits, but was saved by a miracle. Philippus, appointed

by Antiochus Epiphanes to act as regent during his son's minority, returned from Persia and was about to seize the

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Page Seven

reins of power. Lysius, fearing this, made peace with Judas and returned. . . . . , This did not meet the interests of this group, for they had no support from Antiochus Epiphanes, but suddenly power passed to Demetrius. t In order to impress him with their numbers, they sent a large delegation, headed by a certain Alcimus, with the follow­ ing message: “Judas Maccabeus has slain all that were loyal to you. We have been driven out because of our loyalty, come and save us”.

An army was sent under the command of Baccidus, accom­ panied by Alcimus. In the Book of Maccabees, Chap. VII there is an account of how Alcimus tricked the leaders of the Jews, who could not believe that a descendant of Aaron would stoop to such perfidy, and many were murdered.

Jerusalem was now in the hands of the Hellenist Jews.

Leaders of the revolt headed by Jonathan, brother of Judas, took to the hills and wilderness. They were pursued, but repelled their pursuers and took refuge across the Jordan. In Chap. IX it is related how Alcimus wanted to break down the Temple walls and destroy the “Works of the Prophets."

However, he died in great agony. Seeing this, Baccidus left the country, and there was peace for two years.

Again the Hellenists sent a message to Baccidus that Jona­ than had returned and threatened the city. After suffering many defeats, Baccidus became enraged, slew many of these traitorous Jews, and made a pact with Jonathan establishing a peace which lasted some years.

It is not the intention here to give a detailed account of the confusing events of those days. Enough has been written 10 show the ignominious conduct of those traitorous Jews in the events associated with Chanucah.

Is it not possible that, bearing this in mind, these events are casually referred to and Chanucah celebrated because ot the miracle associated with the re-dedication of the Temple?^ To return to our description of the Sadducees. We have two facts before us, both already referred to: the fact mentioned

by Krochmal himself that this sect made its appearance only after the Maccabean wars; the fact mentioned by Josephus in several places that this sect denied the belief in life after death.

Can one visualise any religious movement denying to its adherents belief in the continuation of life even beyond the grave?

Is not Halevy’s theory more acceptable, namely, that with the collapse of their unscrupulous political machinations, this group re-emerged under the guise of a religious group, aiming against their most hated opponents, the true religious leaders of the people?

Those who have read Moshe Shamir’s Bialik Prize-winning work, King of Flesh and Blood in the original (and the English translation did not, agreedly, measure up to the high standard of the original) will see that this appears to be his viewpoint.

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rage Eight

DECEMBER. 1967 — KISLEV, 5728

THE MIRACLE THEN AND NOW

By RABBI S. RAPOPORT 1 here have always existed two approaches to the question of where to lay the emphasis in the events that Chanucah celebrates.

One gives prominence to the military exploits of the Mac­ cabees, their courage and heroism in pitting their frail strength against an enemy vastly superior in manpower and armaments.

It was like a dwarf challenging a giant, a David with his shepherd s sling facing a Goliath accoutred in his armour, and armed to the teeth.

It is the glory of the Maccabees that they fought and pre­ vailed against overwhelming odds.

Our Sages on the other hand, while not in any way detract­ ing from the achievements of the Hasmonean fighters, placed before the gaze of posterity the Chanucah lights with their spiritual message.

They seem to say: “Victory belongs to G-d.” He who made a little oil do the work of a supply many times its size, made a handlul of men do the fighting of an army many times its size. Why did He do it? He was on our side because we were on His side. It was then, the surrender of our ancestors to the direst perils for His sake and for the sake of His Torah, that won the day.

Our own times present a parallel to this. The Six-Day War in June was fought most valiantly by our soldiers with a strategy, drive and precision that evoked widespread admiration and a new respect for Israel.

Here, too, without minimising in the slightest the credit and gratitude due to our doughty warriors, a debt we can never hope to repay, we still have a duty to search for the spiritual causes of our victory. We have to find the Zechus which brought Divine aid to enable us to succeed beyond our highest expectations.

First, there is the merit of Chesed, loving-kindness; the Chesed implicit in the magnificent response by Diaspora Jews of every description in offering their hard-won treasure, in some cases even to the extent of self-deprivation, and the com­ plete identification with Israel’s cause evinced by young Jewish volunteers.

They were eager to fight or work in Israel to help tide her over her hour of danger, encircled and menaced as she was on all sides, and deserted by friends and allies alike.

This spontaneous expression of practical Chesed called forth a corresponding Chesed from our Father in Heaven. Who made our arms to triumph with a speed and timeliness that was manifestly Providential.

Another factor instrumental in calling down Divine pro­ tection for our besieged brothers and sisters in Israel, a factor not to be lightly dismissed, was the continuous bombardment of Heaven with psalm and prayer by Jews the world over, especially in Israel where, during the most crucial days!

Tehillim were recited in shifts twenty-four hours a day.

And where else can you find Torah in such concentrated form and such rich abundance, often studied under the hard con­ ditions of penury and privation?

Shall the Holy One, Blessed be He, abandon His devoted servants and His cherished teachings to the tender mercies of the Arab hordes, bent upon looting and violence?

Jhe prophet said: “The land was lost because they for­ sook My Torah.’’ With so much Torah now filling the land how could it be lost?

The victory of Chanucah, signalled by lights which held out tor eight days, is said to be a symbol of the independence then regained. It lasted for eight generations from the year

n o n

142 ( b .c .e .) when the Syrian yoke was totally cast off, until the year 63 (c .e .) when Pompei annexed Israel for Roman overlordship.

Likewise it is to be hoped that our present victory will yield peace for a long time to come, soon to be overshadowed by a larger peace, the everlasting, universal peace, ushered in by the advent of the Messiah, the answer to our people’s age-old prayer, the fulfilment of their millennial dream.

CHANUCAH AND THE PRIESTHOOD OF ISRAEL

by RABBI M. COHEN On the first verse of Beha’alotcha, Rashi comments that the section treating of the Menorah immediately follows the chap­ ter recounting the offerings of the princes because, when Aaron saw the dedication offerings to the Tabernacle, he was discon­ solate, since neither he, nor his tribe, had been included in the dedication. Whereupon G-d said to him: “Thy role is of greater importance than theirs, for you will kindle and arrange the Lamps in the Temple’’.

This consolation to Aaron is further explained in the Midrash Tanchuma and by the Ramban as referring to the vital part played by the Cohanim in the Chanucah miracle. They, the priestly tribe, sparked the revolt against the Greeks, and by almost superhuman bravery, freed the land and the people from their inhuman oppressors.

Thus, they saved not only the Torah way of life, its holiness, ethics and justice, but also the whole spiritual content of what is termed the civilisation of the ordinary man.

Rabbi Isaac Herzog (the late Chief Rabbi of Israel) y>T saw the Divine words to Aaron not as referring only to Aaron and the Cohanim or solely to the miracle of Chanucah, but as a message to the whole of Israel and signifying its role among the nations, so that Chanucah was not merely an episode in the distant past, but constituted a lesson in the ever continuous present.

The preamble to the Ten Commandments (the Constitution of the People and Land of Israel) states: “You are to be a kingdom of priests and an holy nation", meaning that every Jew was to live and act as a priest.

The Tabernacle and the Temple were prototypes of the whole universe, and when G-d said: “And let them make Me a Sanctuary that I may dwell among them’’, it meant that the role of the Jew among the polity of nations was to be similar to the work of the priests in the Temple.

The Rema, the great commentator on the Shulchan Aruch. is the author of a treatise, “Torath Haolo" wherein are des­ cribed in detail the measurements of the Temple buildings, comparing and equating them with accepted measurements of universal cosmic bodies.

The sacrifices in the Temple symbolise certain activities of these bodies. The Malbim, in his Torah commentary, follows similar lines, while the famous scholar. Rabbi Yeshua Heller, enumerates 613 articles and vessels in the Temple correspond­ ing to the 613 Mitzvot and the 613 parts of the human body.

Man, comprising these parts is, according to the Cabbalists, termed an “Olam Katan" a miniature universe.

The Temple, then, is looked upon as a miniature scale model of the entire universe with its manifold motions and activities.

However, when examining the development of civilisation in its broadest sense, from the beginning of man’s consciousness, the contribution of Israel as a people appears to be small — minute even.

THE L IG H T

DECEMBER, 1967 — KISLEV, 5728

True there have been Jewish geniuses and Nobel Prizewinners in all fields of science and art, but they are deemed individuals, not representatives of the Jewish race.

Many of our co-religionists, especially our youth, have deve­ loped a superiority complex regarding their Jewish heritage, particularly our Torah teachings. Yet, the Divine statement TQ Aaron, “Your contribution to humanity is greater than those of the other nations” (as represented by the princes) still holds good.

Here, the words of that great statesman-prophet, Isaiah, illustrate and illumine the Cohanim-Israel connection. In Chap­ ter 61 6 Isaiah, addressing the whole of Jewry, states: But you shall be called, priests of the L-d; men shall call you the Ministers of your G -d; you shall eat of the wealth ol the nations . . . ” Rabbi David Kimche, the famous commentator, explains this to mean: “You will no longer need to follow your usual occupations, for the gentiles will do this, and you will be free to serve G-d, as was the role of the Cohanim in the Temple, who were not burdened with worldly tasks, but were occupied with Torah and the knowledge of the L-d.”

Rabbi Kimche further quotes Ibn Ezra, the great logician and grammarian: “The relationship between Israel and the other nations will be the same as the relationship between the Cohanim and ancient Israel in the Holy Land.”

The people contributed their offerings and tithes to the Cohanim, who were thus enabled to serve in the Temple.

So will the nations contribute their labour and wealth to allow the Jewish people to fulfil their ministry.

In this sense, too, can we understand the statement of Isaiah in 61, 4-5: “And they (the nations) shall build up the ancient ruins and raise up the desolate places . . . and strangers shall stand up and feed your flocks, and the sons of aliens shall tend your farms and vines”. And verse 9: “Among the nations shall their seed be sown; all that see them shall acknowledge them that they are the seed whom the L-d has blessed”.

The Malbim, the great commentator, near our own gener­ ation, follows the same lines of thought as Ibn Ezra. Thus is demonstrated the fact that the People of Israel are destined to be the Cohanim in the modern world, to tend the Light, to be the guardians of ethics and morals, by which alone the human race can live and exist.

Isaiah prefaces his prophecies in Chapter 61 in the first verse: “The spirit of the L-d Eternal is upon me because the L-d hath anointed me to announce good tidings”. The chapter prophesies the role we have to play on the world stage of human endeavour and progress.

There is no doubt that the arts and sciences have contributed to the comforts of living. Our contribution is to the meaning of life.

In Chapter 2, Isaiah tells of the future in the following words: The word that Isaiah son of Amos foresaw concerning Judah and Jerusalem; And it shall come to pass in the last days that the mountain of the L-d's House shall be firmly established on the top of the mountains and unto it shall flow all nations and they shall say. Come let us go up to the Mountain of the L-d, the House of G-d, Jacob, that He may teach of His ways, that we may walk in His paths, for out of Zion shall the Law go forth and the word of the L-d out of Jerusalem.

And he will judge the nations and decide for many peoples, and they shall beat their swords into plough­ shares and their spears into pruning knives. Nation shall not lift up sword against nation and they shall not learn any more war”.

Page Nine

This, then, is the ultimate aim of the Jew, to teach the world to live in peace.

When the world scene of human endeavour and activity is examined today, it will be noticed that virtually a third of human life and labour is devoted to war or preparations for war.

Thus can be seen how important for life is the contribution of the Jews, who are destined to teach the ethical and moral lessons of the Torah to the whole of humanity.

The nations who denounce Israel as an aggressor project their own image on the screen of the auditorium at the United Nations, for our eternal message is peace.

It is now of the utmost importance to examine carefully the cause of the conflict between Hasmonean and Greek.

Why could not the Jews live in harmony with Greek culture, their art, sciences and philosophy, which are their major con­ tributions to civilisation as it is in present times?

The Hasmoneans insisted on fulfilling the laws of purity in family life, of Sabbath observance, of circumcision, of the regular observance of festivals and the new moon—matters that appear of little importance to the majority of our present generation.

The Hellenists of that day who fled in their thousands to the entertainments, the theatres and the circuses which were associated with flagrant immoral practices, are the “moderns” and “progressives” of our present generation.

To the ordinary person there appeared no harm in remain­ ing a “Jew at heart” and living the normal life of a Greek citizen.

One of the great gentile thinkers of the last century, said, after emphasising the immense contribution of Greek culture to world civilisation: Greece had only one thing wanting in the sphere of her intellectual activity, but this was a signi­ ficant void, she despised the humble and did not feel the * need of a just G-d. The Greeks discoursed, philosophised, acted, sculpted, but they stood high and lofty on Mount Olympus, aloof from the travails of mankind.

Abraham practised justice and dispensed charity. He loved human beings of all races. He pleaded even for the wicked of Sodom, who were the very antithesis of his life and endeavour.

It is the individual, created in the image of G-d, that the Torah teaches us to love and honour — not the State or the system. Love your fellow man and love the stranger, are fundamentals of Jewish teaching and Jewish social life.

These are some of the principles that differentiated Jew from Greek. There are, however, even wider differences, which created a chasm that could not be bridged.

The great chassidic Rabbi of Tsunz, in his “Divrei Chaim”, devoted more than sixty lengthy reasoned pages to the signi­ ficance of Chanucah. The main purpose of Greek oppression, he wrote, was to wean away Jewish youth and intellectuals from the Jewish traditional way of life, through philosophic discussions on a materialistic basis.

This, as it were, darkened their outlook, for when you are in an environment surrounded by high walls, you cannot per­ ceive the ever-changing universe and the miracles continually wrought therein.

The Hellenists believed only that which their physical senses perceived, which eventually led to sensuality in all walks of life.

The miracle of Chanucah was a manifestly supernatural one.

It was really quite unnecessary in the normal sense, for the war had been w on; the enemy had been vanquished. The purpose of the miracle was a divine demonstration to teach us the importance of Torah. Light and learning were the essentials of Judaism and ensured continuance of Am Yisroel.

(Continued on page 24)

Page Ten

DECEMBER. 1967

WHITHER HUM ANITY? — 10 HISTORY OF THE NOACHIC CODE

By RABBI DR. J. E. EHRENTREU Some halachic aspects of the Noachic Code, as they are indicated in the text of Tanach In our history of the Noachic Code, we have approached, roughly speaking, the middle of the Rabbinic Tannaic period, and at this juncture it seems suitable to expound some signifi­ cant aspects of the Mitzvoth Beney Noach, as they have become apparent from rabbinic literature.

The earliest rabbinic reference to the Noachic Code is the Tossefta Avoda Zara IX, which is quoted in Sanhedrin 56 a and b, where the verse Bereshith 2:16 is mentioned as the Torah-source. The seven Commandments — mostly regarded primarily as prohibitive — may be usefully remembered in this manner: (a) Two commandments blasphemy);

concerning

G-d

(idolatry

and

(b) Two commandments concerning human life (murder and incest); (c) Two commandments concerning human property (rob­ bery and “legislation”—details follow) ; (d) One commandment concerning animals.

There are different traditions with regard to the main items, as well as the details of the Noachic Code. It is obvious that it goes far beyond the scope of this exposition to deal with many details. The intention is to describe the concept of the Code, its foundations and principles.

The Tossefta mentioned is the basis of widespread Halachic investigation. Before we approach this matter, let us mention, only briefly, a different tradition, which does not use this one Passuk (Ber. 2:16) but refers to respective words or phrases in a number of Pessukim, from which one, or more, of the Seven Commandments are derived, in a separate individual way.

These Pessukim are: Bereshith 6 :1 1 ; 6 :1 2 ; 6 :2 0 ; 9 :3 ; 9 :4 ; 9 :7 ; Devarim 4:16, etc. (See Tanna Debey Menasheh in Sanhedrin loc. cit.). The—accepted—view of the derivation from Bereshith 2:16, however, requires special study from the viewpoint of this exposition, because it has much to say about the concept of the Code. And this is so important and signifi­ cant, that the reader may be asked to follow our thoughts even if they are not easy to explain in an article of this kind.

The Passuk reads as follow s; “ Hashem E-lokim commanded (Vayetzav) saying: From every tree of the garden you may eat.” Here, each of the Seven Commandments is derived from a word of the Passuk ; it is an elaborate matter and is mostly regarded as an asmachta, i.e. a slight verbal indication in the words of the Passuk.

Therefore, our stress is not laid on the manner of the whole deduction and derivation, but on the religious-legal principles behind it. And this may be done by investigation of one of the Commandments and its derivations from the Passuk: Dinim — legislation; for the time being, translated by the general phrase, “matters of civil legislation”.

The meaning of this term, “Dinim”, has been an important subject of controversy among our Teachers since ancient times.

One of them says (in Sanhedrin 56b) that this commandment is indicated in the word mentioned, vayetzav, and he main­ tains that this word has to be explained with reference to the

KISLEV, 5728

n r r] n

—similar—word yetzave (in Bereshith 18-19), where Hashem speaks of the commandments of Tzedakah u-Mishpat, which Avraham had to give, and is giving, to his children and to his house after him.

“Dinim” of the Beney Noach and “Tzedakah u-Mishpat” of the mission of Avraham’s house are thus identical. It is note­ worthy that this utterance by Hashem was spoken in closest context with the event in Sedom and Amorah (that means with the wider Beney Noach world—beyond the Avraham family), where these laws were outrageously rejected. This is the view of R. Yochanan.

R. Yitzchak, however, sees “Dinim” indicated in the word “E-lokim”, and this refers to the word “E-lokim” in Shemoth 21:6, informing us that the civil legislation of the Beney Noach is identical with the Jewish legislation of Mishpatim.

The consequences of the different views of these two Teachers is considerable. According to R. Yitzchak, the Beney Noach judges have to apply the Jewish Code in the Mish­ patim—the laws between man and man—while, according to R. Yochanan, they apply their own judgement as to the appli­ cation of Tzedakah u-Mishpat—in compliance with the law of the country.

(This latter definition, of course, requires further explanation.

See R em o, Responsum 10; and Chatham Sofer, Responsum IV: 14.)

The Passuk Ber. 18:19 mentioned, reads: “. . . that he [Avraham] may command his children and his house after him that they may keep the way of Hashem to do Tzedakah u-Mishpat . . .”

This Passuk has to be interpreted and understood in close context with the following Passuk: (Bereshith 26:5) “...A v ­ raham obeyed my voice; and kept My Mishmereth, My Mitz­ voth, My Chukkoth and My Toroth.”

The main question here seems to be: What reason lies behind the fact that, instead of the phrase Tzedakah u-Mishpat (in 18:19), three or four new terms for the laws are intro­ duced: Mishmereth, Mitzvoth, Chukkoth and Toroth—and in addition the general term, “Listen to, obey G-d’s voice.”

In Yom a 28b, we read that, according to Rav, from this Passuk is derived the assertion that Avraham kept “the whole Torah.” This tradition answers the question of why Avraham’s Mitzvah-life is described here in different terms from those in Passuk 18: 19. There, as to Avraham's testament (for his house and children after him) the Noachic Code is referred to by the phrase Tzedakah u-Mishpat.

Avraham was not in a position to prescribe more than the direct Divine demand, that is, Tzedakah u-Mishpat. Avraham himself, however, kept “the whole Torah”. Hashem refers to this voluntary deed in His outstanding words of praise for Avraham (25:5).

It is of only minor importance what the detailed explanation of the various terms for the Torah-laws is. Only one point should be stressed: The phrase “listening and obeying the voice of G-d” may refer to the demands which Hashem Himself made. First the Noachic Code (to the whole of m an­ kind); secondly (to Avraham only), Milah, Akedath Yitzchak, etc.

The variety of other terms may reflect the variety of the laws and of Avraham’s inward attitude to them (which he exploited), in his efforts to assimilate them personally and voluntarily in mind, heart and action.

The term Mishmarti, the most embracing one, apparently refers to the whole Torah as a matter of keeping it in heart— “Shomar Belibo”.

TH E L IG H T

DECEMBER. 1967 — KISLEV, 5728

The next Torah passage we shall be dealing with is Vayikra, 18:4-5. These Pessukim are widely used by Hashkafah and Jewish philosophy in discussing the theme: Taamey Hamitzvoth — the underlying ideas of the individual Jewish Command­ ments. But, at the same time, it must not be overlooked that this Torah passage, though in the midst of Pessukim which seem to be of pure Jewish character, is of considerable signifi­ cance for the concept of the Noachic commandments, and for Jewish understanding and appreciation of the religious Beney Noach world.

The passage reads: “My Mishpatim you should do and My Chukkoth you should keep to walk in them, I am Hashem, your G-d. You should keep My Chukkoth and My Mishpatim you should do and live in them, 1 am Hashem .

Such Pessukim (and similar ones with identical idioms), if they can be, and are, taken, as Mussar exhortations of general character, do not require detailed interpretation, but the parti­ cular Pessukim quoted do greatly require this, because great Dinim and Halachic problems are connected with them. To deal with all these details would go far beyond this exposition.

Only the points which have a bearing on the concept of the Noachic Code as such, should be made a matter of investiga­ tion here.

Very important for inquiry is the following tradition which is deduced from this Passuk namely: a Ben Noach who “does the Torah” (Sifra) or “occupies himself with the Torah” (Sanhedrin, 59) is like the Kohen Gadol.

The importance of this Torah phrase and its rabbinic inter­ pretation is that the highest reputation is assigned to the Ben Noach who fulfils the Torath Haamim. It seems that this Torath Haamim is summarily described and shown, as to its roots and application, in the phrase, “Mishpatim, which man does and lives in, through, by them”. This can be taken at the same time as a characterisation of the term Mishpatim in Jewish Law and Hashkafah.

The rabbinic characterisation of Mishpatim and of Chukkim already mentioned, came down to us in sayings in slightly dif­ ferent versions; we take as our basis the Sifra. (As the “nations of the world” are mentioned, it is not impossible that in the course of the centuries the work of the censor resulted in some, though small, changes in the text).

Sifra 140: Mishpatim are those matters, written in the Torah which, if they had not been written, it would have been demanded (by natural human reasoning and judgement) that they should have been written. For instance: robbery, incest, idolatry, profanation (of the Name of G-d), bloodshed . ..

Chukkoth are those (commandments) against which the Yotzer Hara—evil inclination—as well as the nations of the world speak. For instance, eating of swine’s flesh, wearing of Sha’atnes clothing, the Din of Chalitzah, the Purification of the Leper, the Din of the Red Heifer; because it is said: ‘I am Hashem’, I have decreed them, and one is not permitted to speak against them.”

It is important that the belief in G-d is apparently reckoned among the Mishpatim. The recognition of G-d and the addi­ tional prohibition of blasphemy is a matter of natural human feeling and reasoning.

This Sifra fits well into the Passuk, especially when we under­ stand it, which we must do, in its context. The respective chapter (Vayikra, 18) begins with a rebuke of the abominations of the idolatry of the Beney Noach—their Chukkoth—the source of which can only be an utterly distorted natural mind, feeling and soul. And then the Passuk continues: “My Mishpatim you should do and My Chukkoth you should keep .. .” And after

Page Eleven

these Pessukim, a great number of sexual and marital prohi­ bitions are listed.

The meaning of Mishpatim in our inquiry At this juncture, we have to bring up a very important and difficult problem which concerns a concept frequently used in Torah, Nach and rabbinic literature.

The definition of Mishpatim. briefly mentioned above, poses these questions: (a) If the Mishpatim are so self-evident that humans would have fulfilled them without Divine revelation, why was there a Divine revelation at all? (b) Can we really believe that all the Mishpatim are selfevident? Let us take one example. In our sources (excluding Rambam in one place in Shemoneh Perakim), incest is counted among the Mishpatim and not Chukkim ; in consequence, we would have to accept the view—which appears unacceptable— that human reasoning would have found out by itself exactly all the many individual cases of sexual and marital prohibitions which the Torah lists. (c) Is it a practical possibility that, as R. Yitzchak says, the Beney Noach had to keep all the Mishpatim in the same way as Am Yisrael?

Let us begin with the enquiry into the last question. R. Yitzchak’s opinion from the Halachic viewpoint, cannot be taken literally, because we find many important differences in the Mishpatim between the laws for the Beney Noach and those of the Beney Yisrael.

(■

For instance, the following: Shittuf—to combine the idea of G-d and His name with some­ thing else “Divine,” (e.g. as happened in the case of the Golden Calf, according to Midrash Rabba, 42; ref. to Shemoth, 32:4) is, under certain conditions, not forbidden to the Beney Noach, according to the view of a group of our Teachers (see Orach Chayim, 156).

Kiddush Hashem—Sanctification of the name of G-d—in special circumstances, and in public. This is not demanded from the Beney Noach, according to the view mentioned by Rambam, X : 2.

Since this exposition attempts to be a history of the Noachic Code, a pertinent historical event should be mentioned here in detail.

Naaman, the commander of the Syrian Army—healed of leprosy after he had finally and reluctantly obeyed Elisha’s demand—became a convert to the Beney Noach’s belief.

He was sincere enough to apologise in advance for the future cases of being compelled to prostrate himself in the Temple of Rimon, when his royal master leant on his hand. Elisha’s answer, “Go in peace”, is explained as his consent to this action in the Temple of Rimon (II Melachim, 5:18). As Elisha did not demand that Naaman should do it only in secrecy and not in the presence of ten Yisraelim or ten religious Beney Noach, the proof is adduced that Kiddush Hashem does not belong to the Beney Noach obligations.

Arayoth. In married and sexual life there are many dif­ ferences between the laws of the Beney Noach and those of Am Yisrael.

Page Twelve

DECEMBER. 1967 — KISLEV. 5728

Peshara—compromise, settlement. The term “Tzedaka-uMishpat" for the Beney Noach is interpreted as follows: Ac­ cording to Meshech Chochma (Bereshith 18:19), the word “Tzedakah” means Pesharah, and it precedes the word Mishpat to explain that in the Beney Noach's jurisdiction, in all cases and circumstances, and at all stages of the court proceedings, a Pesharah could be and should be attempted. In Torath Yisrael there are restrictions.

Kenasoth—fines—do not belong to the Beney Noach legis­ lation. “Mishpat”—just judgement—means to right the wrong, i.e. to pay for the actual loss; but not more, /.e., fines.

Judgement is rendered by one judge, on the evidence of one witness, and sentence can be carried out, even if the accused was not warned in the proper way before his action—all this being different from Torath Yisrael.

The question is now: Shall we treat all these cases (and many others) as purely isolated cases and exemptions from the equation: Mishpatim of Am Yisrael— Mishpatim of Beney Noach.” or can we say that there is some principle of a general distinction behind it?

(The question as to the purpose and necessity of a Divine revelation of “self-evident” laws could be answered with the idea that they were revealed in order to show that they are Divine laws and to teach that we have to observe them, because we fulfil thereby the will of G-d.)

1 o solve all these problems, and allied ones together, we venture to give a suggestion of principal character: One has to make a distinction between the main concepts, the principles, of the individual Mitzvoth, and their details, the regulations.

As far as the Mishpatim are concerned, they are near and dear to the human mind and heart with regard to the great concepts— kelalim (kelaloth), representing the ikar hadin and goof hamitzvah— but not with regard to all the details—peratim (peratoth), representing the individual (chelkey hamitzvah).

The principle of a possible distinction between Kelalim and Peratim occurs clearly in rabbinic literature. First, the following source of minor importance. At the beginning of the Sidra Behar, the Sitra passage is explained by Rashi in the following way: With regard to the Mitzvah of Shemittah, we have to say that this Mitzvah, with its general principles as well as its details, its minute prescriptions, was enjoined upon us at Sinai — likewise all commandments with their principles, details and minute prescriptions, were enjoined upon us at Sinai.

More significant is the Talmud passage in Chagiga 6a and b.

(Sotah 37b and Sevachim 115b) presenting the view of Rabbi Yishmael that, while Kelalim were revealed at Sinai, the respective Peratim were revealed only later in the Mishkan.

This statement is made the subject of a thorough interpreta­ tion by Rashi, as follows: “Many things were pronounced at Sinai in a concealed, not explicit m anner; these were [there] not sufficiently explained. They were [however] explained, after the erection of the Mishkan, in the Ohel Moed. For instance, at Sinai, the laws of the Service in the Mishkan were not sufficiently explained. It was said [there only]: ‘An altar of earth you shall make for Me, and you shall sacrifice there burnt-offerings and peace-offerings . .

(Shemoth, 20:21).

“The details, however, of the act of offering were not ex­ plained, so the sprinkling of the blood, the skinning and cutting in pieces of Oloth-sacrifices, and the offering of the Emurim of the Shelomim-sacrifices. But in Vayikra all laws of the Sacrifices are explained. A nd so many things.”

The principle of a distinction between Kelal and Perat within a Mitzvah has wide consequences in solving problems.

With regard to Am Yisrael legislation, the definition that Mishpatim are self-evident . . . ’ refers only to these great concepts, while these details required Divine revelation.

With regard to Beney Noach legislation, when Rabbi Yitschak identifies the Mishpatim of the Beney Noach with the Mish­

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patim of Am Yisrael, this refers only to their great concepts, while with regard to details there can be, and there are, great differences.

Our view that the (or at least some) details, which Torath Moshe with the Oral tradition — associates with the respec­ tive laws of Torath Yisrael, were excluded from the Mish­ patim of the Beney Noach, does not mean, however, that their judges had to refrain and did refrain, principally and entirely, from making use of these details. Our suggestion was only that they had no binding obligation towards them. But there was the possibility and probability that, at their own discretion, monarchs and rulers in their legislation and judges in their jurisdiction made use of the details of Torath Yisrael in the many instances where they found them suitable.

This word “generally” does not mean that they formally added to th e — Divinely ordained — Beney Noach laws; this would have been forbidden if these additions had been pro­ nounced as Divine laws. But they could do so by accepting them as their own individual, legal, moral views and convictions in accordance with the main concepts, Divinely prescribed.

There is no necessity whatever to try to find out in detail which are the Kelalim and which the Peratim of the individual laws. The rabbinic sources speak mainly of the possible prin­ ciple of a distinction between Kelalim (in Mishpatim) and Peratim. This must suffice for us, too.

In the matter of counting the 613 Commandments (as is seen, e.g. in Rambam s Sefer Hamitzvoth) the decision as to what is a Kelal and what is a Perat, what has to be counted as a separate Mitzvah and what not, has to be made in each indi­ vidual case. For our inquiry it was only important to show that such a division is not only one of good common-sense and logical consideration, but can be proved as being intensively discussed by our Chachamim.

The la n n a Kama, the leading Teacher, in the discussion in Sotah 37b, indeed, holds the view that the Peratim were told to Am Yisrael after the erection of the Mishkan. This means that “Hashem spoke from within the Kodesh Hakedoshim to Moshe, for the first time, about the Peratim”. But it has to be taken as the final authoritative view that the whole Torah was first revealed at Sinai (and was later repeated a first and second time). See, for instance Torath Kohanim (Vayikra, 26:46 and 27:34); Meiri to Chagigah 6; and the Vilna Gaon in his intro­ ductory remarks to Pirkey Avoth.

If one likes to see a simple instance with regard to this subject matter, one may be referred to the Mitzvah of Shemittah. The Kelal of the Mitzvah is mentioned in the Sidra Mishpatim and the Peratim in the Sidra Behar. Likewise, the Mitzvah of sympathetic consideration towards the one who has given, or should give, a pledge for his debt, is — together with an emo­ tional appeal— mentioned in the Sidra Mishpatim (22:25-26); many details, however, are mentioned and indicated only in the Sidra Ki Thetze (2 4 :6 ; 10-13; 17).

With regard to the controversy as such of Rabbi Yitzchak and Rabbi Yochanan, there may be inserted here a short re­ mark, based on talmudic-rabbinic methodology. One of the latter’s suggested rules in interpretations of cardinal controver­ sies is. not to widen the gap of the divergence of opinions, but to narrow it (and often to reduce it to divergences only in individual legal views — Sevaroth). See Shach, Choshen Hamishpat XXV, 14:14, etc.

This is achieved here by our suggestion. The divergence of opinion was only over the source of the great concepts of the Beney Noach Mishpatim.

Rabbi Yochanan says: In the term, Tzedakah u-Mishpat, practised by Avraham in his life (together with his voluntary obligations) and taught to his descendants as absolute Divine obligation, the great concepts are meant.

Rabbi Yitzchak says: These great concepts were to be taken

TH E L IG H T

DECEMBER, 1967 — KISLEV, 5728

over from the “Mishpatim” of Am Yisrael. With regard to the details, there was no controversy. Both Teachers held that these Peratim had to be established at the discretion of the judges in Beney Noach legal procedures.

Recognition of the Divine source of the Noachic Code Rambam, in Hilchoth Melachim, 8:11, stated: “Everyone who takes upon himself the Seven Commandments and is faithful in fulfilling them, belongs to the pious of the nations of the world and has a share in the world to come.

This is, however, only the case if he takes them over and fulfils them because Hashem commanded them in the Torah and He let it be known through Moshe Rabbenu that these Command­ ments were enjoined upon the Beney Noach from ancient times.

If, however, a person does them on account of his own intel­ lectual understanding and conception, he is not one of the pious of the nations of the world, but one of their wise men”.

It seems that Rambam's source is the wording of the Torah itself, at least in two significant places. The teaching of Tzedakah u-Mishpat is immediately preceded by the impressive phrase, “And they may keep the way of Hashem” (Bereshith, 18: 19). And the teaching (in Vayikra, 18:4-5) of Chukkim and Mishpatim as bases of human life is followed in a most im­ pressive way by the phrase: “I am Hashem (your G-d)”.

G-d is here presented to Jews and non-Jews as the Creator, Lawgiver and Master of life in this world and the world to come, Who has the power and the will to reward and to punish.

See also passages, like Ber. 20:6, “from sinning against Me”.

The prohibition of idolatry and blasphemy is not only a negative commandment, but also very much a positive one, demanding recognition of G-d as the Lawgiver, obedience to

Page Thirteen

Whom means fulfilment of the Noachic Code as the fulfilment of His Will.

As to the final Halachah of the Noachic Code, the compila­ tions and problems of the times. One of the most recent is the authoritative guide. In Mishnah Lamelech to Chapter X, a comprehensive discussion of many problems can be found.

The Jewish laws about the Noachic Code, not less than the other Jewish laws, stand under continued scrutiny by our Poskim, who decide how the laws have to be applied to the condi­ tions and problems of the times. One of the most recent published responsa on these subjects, is Iggroth Moshe II Orach Chayim 24.

It deals with the question of whether praying belongs to the religious duties of the Beney Noach, and seems to have been occasioned by the public discussion in the U.S.A. con­ cerning the prohibition of prayers in Government-aided schools, in compliance with a decision of the Supreme Court of the U.S.A. in Washington.

After our exposition of the four or five Pessukim of the Torah concerning the Noachic Code, let us now deal with a passage of Neviim which, in a particular way, sheds light on our subject matter. It is Yeshayahu 24:4-5: “The land shall be utterly emptied, and utterly spoiled ; for Hashem has spoken this word. The earth became unclean (chanfah) under its dwellers: they transgressed the Toroth\ they departed from the C hok; they destroyed the covenant of the world”.

The Passuk can refer to Am Yisrael or the nations of the world or to both. It seems, however, that the main emphasis lies on the Beney Noach. The Pessukim occur in the midst of 14 chapters (13-27) with some 270 Pessukim, which speak nearly exclusively of the nations of the world.

They are (in alphabetical order): Arabia, Assyria, Babylonia.

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DECEMBER, 1967

Egypt, Elam, Kush (Ethiopia), Media, Moab, Phoenicia, Sodom, Syria, and other countries an d /o r islands, the names of which cannot be fully identified. Am Yisrael is mentioned mainly only with regard to the relationship of these countries to it.

The nations of the world are violently rebuked by the Navi for their immorality ; and a detailed analysis of the words used gives some indications of references to the Noachic Code, against which they sinned.

The special phrase “The earth became unclean . . .” is note­ worthy. There are in Tanach other Pessukim where this, or a very similar phrase, occurs and the sins referred to are those of a special kind: “sins against Nature” : transgressive interference in the divinely designed laws of natural living, growth and creative-productive power of animate Nature, i.e., in the animal and vegetable kingdoms, in disobedience to the Leminehu prin­ ciple mentioned in the report of the Creation, Bereshith, 1:12.

Everything which has life must live this life within his, her or its kingdom.

The mention of those sins in Tanach is not infrequently associated with the concept of the defilement of the country: the country, the land, the earth cannot develop the powers of Nature favourably, if the population on it continually sins against Nature. 'The country becomes sterile and cannot yield produce. The country rebels and spits out its population. The people must depart an d /o r perish in one way or another.

Beginning with the kingdom of plants — Kelayim is a pro­ hibition: the grafting of different races of trees is forbidden to the Beney Noach also, according to Rabbi Eleasar and others.

In the kingdom of animals: Harva'a, the copulation of differ­ ent races of animals, is forbidden to the Beney Noach also, according to Rabbi Eleasar and others.

In the kingdom of m a n : Sirrus, sterilisation, is forbidden to the Beney Noach also, according to Rabbi Chisda and Tanna Debey Menasheh.

Here we mention some Tanach passages which describe the defilement of the land by unnatural abominations: H uh and without idolatry, sexual sins and perversities (bet­ ween members of the kingdom of man, between members of the kingdom of animals; between members of both kingdoms): Bereshith, 6:11-12 (see Sanhedrin 57a and 108a); Vayikra, Chapters 18 and 19, Yirmiyahu 2 :7 ; 3:1 -9 ; 16:18; Ezra 9: 11, etc.

Bloodshed: Bereshith 4 :1 0 ; 9 :1 6 ; Bemidbar 35:33 ; Tehillim 106:38.

Consumption of flesh and blood taken from a living animal' Bereshith 9 :4 , //. 9:6.

Ibn Ezra and Redak give some indications for a possible interpretation, according to which, the Passuk may refer to the nations of the world.

It is noteworthy that Beney Noach scholars, too, knew of similar interpretations of the Yeshayahu verse at issue. Jerome (337-420) mentioned this. Whether they had a Jewish tradition ° r a Beney Noach tradition, or their general knowledge of Bible spirit and style induced them to interpret the verse in this way, cannot be decided.

The Yeshayahu passage about the Noachic C ode— Law of Nature- has special importance for its history, owing to the period and conditions in which he lived.

Yeshayahu showed a universal knowledge of the geographical national, cultural and religious (or rather, irreligious) conditions of all the countries of the Near East. When he speaks to them it is seen that he adresses them not so much in the interest of A m Yisrael, as for the sake of the realisation of the Divine Torath Haamim in the lives of all mankind.

Yeshayahu lived in an age when so-called prehistoric times came to an end. History entered on a thousand-year period of

KISLEV, 5728

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mighty encounters of the two great hitherto separated, civilisa­ tions of the countries of the Euphrates-Tigris and of the Nile.

It was a stern message of rebuke and contempt that Yeshayahu and the other Neviim threw into the proud faces of the empirebuilders and empire-destroyeis in those centuries.

A summary of our investigation of the Pessukim in Tanach is hardly necessary. It has become abundantly clear that the Noachic Code is not something vague and undefined in Jewish thought, but something very real in the teaching of Am Yisrael, in its concern about the nations of the world.

The Yeshayahu passage 24:4-5 touches upon the great con­ cept of the Law of Nature. We shall deal with this special subject at a later stage of our inquiry.

(To be continued)

HEROES OF THE SPIRIT

By RABBI DR. H. RAB1NOWICZ To the rhetorical question. “What is the reason for Chanucah?” the Talmud replies: “When the Greeks entered the Temple, they defiled all the oils therein, and when the Hasmonean dynasty prevailed against them and defeated them, they made search and found only one cruse of oil which lay with the seal of the High Priest, but which contained sufficient for one day’s light only: yet a miracle was wrought therein and they lit (the lamp) therewith for eight days. The following year, these days were appointed a festival with the recital of Hallel and thanksgiving.”

It is significant that this “Miracle of the Oil” is not men­ tioned in any other source. The Book of Maccabees merely remarks: And all the people fell upon their faces, and wor­ shipped and gave praise unto heaven, which had given them good success. And they kept the dedication of the Altar eight days, and offered burnt offerings with gladness and sacrificed a sacrifice of deliverance and praise . . . And there was exceed­ ing great gladness among the people, and the reproach of the Gentiles was turned away.”

The historian Josephus Flavius (37-105 c .e .) similarly com­ ments. Now Judas celebrated the festival of the restoration of the sacrifices of the Temple for eight days: and omitted no sort of pleasures thereon: but he feasted them upon very rich and splendid sacrifices: and he honoured G-d and delighted them by hymns and psalms. Nay, they were so very glad at the revival of their customs, when after a long time of intermission they had unexpectedly regained the freedom of their worship, that they made it law for their posterity that they should keep a festival on account of the restoration of their temple worship for eight days. And from that time we celebrate this festival and call it lights.”

Moreover, the Al-Hanissim prayer, already found in the Siddur of Rabbi Amram Gaon (second half of the ninth cen­ tury) states: “Thou deliverest the strong into the hands of the weak, the many into the hands of the few, the wicked into the hands of the righteous . . . they appointed these eight days of Chanucah in order to give thanks and praise unto thy great name.”

Jn Rabbinic literature the Maccabeans are given honourable mention in several instances. Nicanor’s Day and other Has­ monean holidays are noted. Mattathias the priest and his sons are singled out among those who “upheld the faith” in the pagan world of antiquity.

Another rabbi applies the verse of Leviticus xxxi, 44: ‘I did not reject them, neither did I abhor them” to the “Days of the Greeks, when I raised for them Hasmonai and his sons and Mattathias the high priest,” who miraculously preserved

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Judaism from total extinction in a world of pagan darkness.

These favourable references are, however, eclipsed by a number of derogatory remarks also found in Rabbinic literature and by the ominous silence of the Rabbis on the momentous events of the period. The Rabbis, somehow, devote scant atten­ tion to the heroic struggle of Judah and his brothers against overwhelming odds. Nor does the Talmud refer to the decisive battles of Beth-horon, Acre, Beth Zur and Elease.

There is no doubt that the idealism and religious fervour of the Maccabeans were superseded by the unscrupulous ambitions of their descendants. The Hellenic tendencies of Aristobulus, “the friend of the Hellenes,” the fratricidal struggles of Alex­ ander Jannaeus, the undignified tussle of Hyrcanus and Aris­ tobulus — there were enough to obliterate the debt they owed to the founders of the dynasty.

The assumption of the priestly office was likewise displeasing to the Rabbis. The popular resentment was daringly expressed by a certain Eliezer ben Poira, who contended that “Hyrcanus should content himself with the crown of Royalty and should place on a worthier head the High Priest’s diadem”.

Moreover, the bulk of the people were alienated by the open adherence of the later Hasmoneans to the Sadducees. Hence the Rabbis often recall the time “when the kings of the Hasmonean house fought one another.” They were eventually so lightly esteemed, that we find the sentiment: “Whoever says I am a descendant of the House of the Hasmoneans is a slave.”

This was the position when the history of Chanucah came to be recorded in Rabbinic literature. After the tragic lessons of the war against Rome (68-70 c.e.), culminating in the destruc­ tion of the Temple, and after the Bar-Kochba revolt (132135 c.e.) which decimated the population of Palestine, the Rabbis were at pains to stress the eternal and indestructible spiritual values of Judaism.

They asserted that the ultimate victory belongs not to those who come with might, but to those who come with the eternal spirit of G-d. “Not by might, nor by power but by My spirit,” was the idea that the Rabbis endeavoured to perpetuate, rather than the arid nationalism and military prowess of the Hasmonean dynasty.

The struggle of the Maccabees was more than one of national survival. It was a clash between two civilisations, the Hebraic and the Hellenistic. The Syrians were well entrenched. They had the best arms of the day: the swiftest horses, the sharpest spears and the strongest chariots. Yet a nucleus of inspired men, untrained, unarmed, weak, drove the Syrians out of Palestine.

Probably history offers no parallel,” wrote an eminent English non-Jewish historian, “to the undaunted courage with which such a band dared to face death, one by one, in the maintenance of a holy cause.”

The Maccabees risked their lives for Israel’s Torah, which had been defiled by the abominations of their oppressors. They had overcome their foes by the power of the spirit of faitn during a three-year struggle, and had triumphed by their daunt­ less courage. Nonetheless, our sages were reluctant to over­ emphasise the military aspects of the war. The ideal of our Rabbis was that humanity should not fight and live by the sword, but by the word of G-d.

The Miracle of the Oil” was an expression of the faith which inspired and dominated the aged Mattathias, founder of the dynasty, who made his immortal stand at Modi’in.

Proudly and fearlessly he declared: “Though all the nations thai are under the king’s dominion obey him, and fall away every one from the religion of their fathers, yet will I and my sons and my brethren walk in the covenant of our fathers.

Whosoever is zealous for the law, and maintaineth the Covenant, let him follow me” — a declaration of faith not often remem­ bered, much less practised by his descendants.

Page Fifteen

THE MIRACLE

AND AFTER

THE CHALLENGES OF THE SIX DAY WAR

By B. HALEVI An officer of the General Staff of the Israeli Army felt depressed when confronted with the seeming logic of numbers on the eve of war.

He asked a Rabbi: “Flow can we win?”

“In one of two ways”, replied the Rabbi. “By a miracle or in a natural way” “What would be a natural way?” asked the officer. “To win by a miracle,” was the reply. “And what, then, would be a miracle?” “To win in a natural way.”1 The survival of the Jewish people, despite all efforts to destroy it, has always been accompanied by miracles: the miraculous has become part of the natural life of our people.

But the Six-Day War was an event so unique that it can only be understood in the context of the three-and-a-half thousand year history of Israel, and its destiny.

“Israel” means, “G-d rules”, “He struggles for G-d”, and “He is the prince of G-d”. The Jewish people, by its con­ tinued existence, shows G-d to be the Ruler and Guide of history. It is the destiny of Israel to struggle for the establish­ ment of the Kingdom of G-d upon earth by living a life of Divine service, thereby becoming “G-d’s Prince”.

In ancient and modern times, non-believers have been brought to belief in G-d by a study of the history of the Jews. In our era of widespread atheism and materialism, the Al-ty has re­ vealed His Providence, not only in partly-hidden fashion, but with open miracles.

This should show our enemies who have come against u s' with the ancient Islamic rallying cry, “Allahu Akbar!”2 that (Job, 36, 5-6) “Behold, G-d is mighty (El Kabir), yet He despiseth not the poor . . . He preserveth not tne life of the wicked”. It calls upon all the nations (Psalms 117): “Praise the L-rd; laud Him all ye peoples. For His loving-kindness is mighty over u s; and the truth of the L-rd endureth for ever.”

Above all, it should teach the Jews that it is (Jeremiah 31,11) “The L-rd that delivereth Jacob, and redeemeth him from the hand of him that is stronger than he, and that G-d is the only Rock of Israel.”3 For this was indeed a “Miracle War” (as it is termed in Israel), unique in the annals of military history. At every stage we can see the hand of Divine Providence, giving the many into the hands of the few.

Shortly after the conclusion of the war, an officer entered one of the large synagogues in Jerusalem, went up to the Holy Ark, kissed the cover and said to the people around him: “l was never a religious man, and far from any form of belief. But after I have seen with my own eyes what has hap­ pened, I have decided to change my way of life and thought.

Now 1 have been shown that there is a Divine Providence that directs all.

“Official and unofficial sources may tell you that everything was planned from the start, and that the strength of the Israel Defence Forces is greater than that of the Arabs; that the victory is the result of careful preparation ; that the generals and officers of the Army are men of military genius, etc.

“But you should know that this is false. No one dreamt that we should be so victorious. At the most we hoped that we would be able to hold our own ; that we would stop the Arabs from conquering our territories — and this at the cost of much blood.

“The heads of State, the generals and officers, were all de­ pressed, nervous and full of fear, and with good reason. Two-

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DECEMBER, 1967 — KISLEV. 5728

and-a-halt million Jews were faced with the openely declared threat of over a hundred-and-ten million Arabs to drive them into the Mediterranean Sea. “The Israeli forces upon land, sea and air were many times outnumbered by the Arab forces, who possessed weapons far more modern and powerful than those of the Israelis, and were given constant support and training.

“The borders of Israel were ringed with Arab forces on all sides; its important sea access through the Gulf of Akaba blocked ; its previous supporters among the other nations with­ drawing materially and morally and opting for ‘neutrality’. The situation seemed bleak indeed.

“The victory came so swiftly, and in such an overwhelming fashion, accompanied by so many supernatural occurrences, that henceforth I intend to lead a G-dly and religious life, for it is G-d who directs the people of Israel.”4 Israel had hoped that Jordan, an enemy of Egypt, would not participate in the hostilities. When Nasser and Hussein made a military pact, the situation became desperate (their kiss at the airport was described as a “kiss of death”).

In retrospect we can now see that, in the words of Eshkol: “The Holy One, Blessed be He, did us a great kindness, in that Hussein fought against us.”

For, without this, we would not have gained the Old City of Jerusalem and the West Bank of the Jordan; we would not have any of our Holy Places, and we would still be threatened all along the insecure previous Eastern border.

The weeks preceding the war, when the Egyptians massed their forces in Sinai, and blocked the Gulf of Akaba, gave the Arabs time to prepare all their forces for the attack.

But this turned out to be a preparation for their own total destruction. “They dug the pit into which they fell.”

This period also gave the Israelis time and opportunity to prepare themselves for all emergencies, both militarily and operationally. For during this time, there was probably no Jew who did not cry to G-d for help — everyone realised that only He could save us from trouble.

The destruction of the Arab Air Force on the first day of the war, with so few losses on our side, must be viewed as a fulfilment of Lamentations, 3, 66—“Pursue them with anger and destroy them from under the heavens of the L-rd”.

For why did the Egyptians take no notice of the Russian experts who had told them a few days before not to expose their planes and to place them in shelter? Why did nearly all the Israeli bombs destroy the planes? “ It is impossible to assume”, they said, “that Israel could have fought in such a manner unaided by other forces, while the strong Arab anti­ aircraft defences were so ineffective”.

The Arabs were right in assuming that there must have

THE NEXT ISSUE OF

HAMAOR WILL APPEAR FOR

PESACH, 5728

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been a Big Power aiding Israel. But this was neither America nor Britain, but the only real “Great Power" in human history, Who is the real strength of Israel.

Throughout the war, many of the most modern missiles and weapons of the Arabs were just not used, and later aban­ doned, although they had many men to operate them. Thou­ sands of enemy bombs and shells that were shot at Israeli positions just did not explode, while ours nearly all hit their targets.

It was a gift of Providence that Syria did not begin a territorial attack upon Northern Israel, instead shelling its northern villages during the first days of the war.

When Egypt and Jordan capitulated and agreed to the cease­ fire, Syria did not. This gave Israel the opportunity to bring additional forces from the South to the Northern front and capture the Syrian fortifications.

The false Arab propaganda at the beginning of the war, denying Israel’s conquests, only played into our hands. This postponed cease-fire interference from the U.N., and increased the confusion among the Arabs.

Jordan only continued fighting because she was not sure of the extent of the Egyptian defeat. (Isaiah, 54,17) “Every weapon that will be fashioned against you will fail, and every tongue that will rise up against you in judgement, you will con­ demn . . .”

The “war of weapons” was followed by a Russian-Arab “war of words” against Israel. Their attempt to gain support from the United Nations to condemn Israel as the aggressor seemed, at the outset, to be meeting with success.

The Russian Prime Minister took much time and trouble to persuade heads of State to come to his aid, and a majority in the U.N. seemed assured. But “destiny lies in the hands of G-d, not in the hands of statesmen”. The tables were turned, and when it came to the vote, the Russians received the most serious snub for many decades, when the majority opposed the Russian-Arab view.

A squadron of Algerian planes was sent to reinforce the Egyptians and landed at El Arish, where they were surrounded and captured by the Israeli forces who had occupied it. Was it lack of communications, or was it false propaganda which led them into this trap?

“A girl corporal with no claim to any special awareness of religion was riding in a half-track with the regimental com­ mander of an armoured unit, when she saw a tremendous fire leap up immediately in their path. The commander could see nothing, but the girl yelled to him to swerve aside. He, con­ vinced of danger because he knew the girl well enough, but still unable to see anything, swung away into another opening between the dunes, and the rest of the column followed.

“Only a jeep, flying along almost parallel with the leading half-track and blinded by swirling sand, motored on. The girl turned to where the fire should have been, moments after the column changed direction, and to her consternation saw no­ thing. Then there was a tremendous explosion and the straying jeep disappeared. It had driven into an Eggyptian minefield.”5

Said Mr. M. S. Goldberg of Tel-Aviv: “A soldier entered my shop for some material he required for the military base in Sharm-el-Sheik.

“So you are one of the heroes of Sharm-El-Sheik” I said, giving him my hand in appreciation. “I a hero?”, said the soldier. “Listen, I will tell you the truth. I am not religious.

But if anyone were to tell me that there is no G-d directing our ways, I would spit in his face!”

“Did you find this out at Sharm-El-Sheik?” I asked him. §

THE L IG H T

DECEMBER. 1967

“Certainly", he replied. “I and another soldier landed near there. Suddenly we stumbled upon an Egyptian armoured car.

The heads of two soldiers were visible above the armoured protection.

“Why don’t they shoot at us? Is this a trap? But why should they need to ambush us, since we are defenceless against them?

We both drew near to the armoured car, but their soldiers did not move. It was as though they were frozen stiff. What had happened?

“Believe it or not, we counted eighteen Egyptian soldiers in the armoured car. All were armed. Eighteen strong and healthy Egyptians held up their hands in surrender. In the vehicle was a huge load of armaments. Everything ready for shooting. “ ‘So why didn't you shoot?’, I asked the surrendering soldiers. ‘We cannot explain’, they replied, ‘but as soon as we saw Israeli soldiers a sort of paralysis seized our hands ; our fingers could not move, and great terror fell upon us.’

“How could I not believe in G-d after I saw all this with my own eyes?” concluded the soldier.6 Corporal Giora could not understand how, in the conquest of Shechem, he was able to overcome in a quarter of an hour, seven Jordanian modern heavy tanks, an armoured car and a jeep with a recoilless gun, with no more than one light tank on his side.7 It was the hand of G-d that caused this.8

In their laborious advance from Abu Agheila towards Nakhl.

General Sharon’s forces had an extraordinary experience. At dawn they suddenly came upon a whole brigade of Egyptian Stalin tanks — the heaviest tanks on the battlefield — facing them in the desert. Behind the tanks was artillery. It looked a formidable obstacle.

The Israeli tanks raced forward to attack, but the Egyptians made no move at all. The Israelis could not believe their eyes.

Every tank was intact but deserted — there was no one there.

Later, Brigadier Ahmed Abd El-Naby, the captured Egyptian commander of this abandoned tank brigade, was quoted as saying: “I had my orders to withdraw. My orders did not say to destroy my tanks . . .”9 About five hundred of the Jordanian shells which fell upon New Jerusalem did not explode.

Isaac Schneider of Ramie, a 21-year-old paratrooper, was rushed to Shaare Zedek hospital with a severed main artery in his leg and having lost five pints of blood. He remembers waking up from the operation that saved his leg. The awakening was not very gentle . . . it was the crash of a Jordanian mortar shell which pierced the hospital’s thick exterior wall and pene­ trated to an intermediate ceiling inside the building. The shell did not explode! Underneath the ceiling were eleven newlyborn babies with their mothers. Yet another of the miracles which happened.10

A shell fell upon a lorry-load of explosives in Jaffa Street, in Jerusalem. If it had exploded, it would have blasted the whole closely built street. Fortunately it did not.

In Mea Shearim in Jerusalem, near the Jordanian border, a gas tank on the third floor of a house received a direct hit

KISLEV, 5728

Page Seventeen

and burst into flames. The many people sheltering in the base­ ment were in a dilemma. If the flames spread, there would be heavy casualties, but nobody could go out to call the fire brigade because of the heavy shelling.

A moment later a shell fell onto the water tank on top of the building; the water gushed out onto the fire and extinguished it.11 In Kerem Avraham, in Jerusalem, many families had shel­ tered in a ground-floor room with the windows heavily sand­ bagged. When the shelling abated a little they decided to take a little fresh air after the days they had spent in their stuffy bunker. A moment later, while it was empty, the bunker was destroyed by a direct hit . . .12

My cousin, who was in civil defence in Bayit Vegan, Jeru­ salem, wrote of a shell which pierced the stone walls of a Beth Hamidrash (house of study). It went through the wooden Aron Hakodesh (Ark), but slipped off the mantle of the Sefer Torah, symbolising that the Torah and its bearers are under G-d’s protection.

The “Neshek Sodi” (Secret Weapon) of Israel was the Nes (Miracle) — the Hand of G-d. This was recognised by those who witnessed the events of the war, both the soldiers and their leaders. The Chief of Staff, General Rabin, said: “There is no rational explanation for all this . . . it springs from the spirit.”13 He sent a telegram to the Tel Aviv thanksgiving service, stating (Pslams 118, 23): “This is the L-rd’s doing; it is marvellous in our eyes.”14 The ways of Providence are strange indeed. For the leaders of the Israeli forces were trained by Orde Wingate, a British military genius, who believed in the divine destiny of the Jewish people, and therefore trained the Haganah in special methods of warfare.15 It was his spirit, inspired by a deep religious faith, and his methods of surprise attack and agility of manoeuvre that guided the Israeli forces in the Six-Day War.

We may well ask: “What merit did the Jews of Israel possess that the Al-ty should grant them such a stupendous vic­ tory?”

(Psalms 94,14) “For the L-rd will not cast off this people, neither will He forsake His inheritance”. The Jewish people and the land of Israel are under G-d's care. After the six years of tragedy during which the Jewish people passed through “the valley of the shadow of death”, and over six million of our people were massacred, the Al-ty, the All-Merciful One, gave us six days of triumph.

The tense period of suspense before the beginning of the war was a time of great inner elevation and of repentance among all sections of our people. Jews agreed to forget their petty and personal differences and learnt to live in unity. The spirit of solidarity was overwhelmingly strong.

Every Jew was ready to give his means and even his life for his fellow Jews in the true sense of “Mesirat Nefesh” and “Ahavat Yisrael”. People gave their money, their savings, wages, jewellery and ornaments, their blood and their lives for the defence of Israel.

This became even more apparent during the war. Here are two cases of which I was told: When a bomb fell among a group of soldiers and was about

Page Eighteen

DECEMBER, 1967 — KISLEV, 5728

to explode, one soldier threw himself to certain death on top of it, in order that his fellow soldiers should not be killed.

A row of soldiers had to proceed along a narrow passage under direct fire from the enemy. This meant certain death for the first one, but the possibility of survival for the second. The second soldier insisted on changing places with the first, saying: “ You have a wife and children — I am single. If I die, it will not be as great a tragedy as your death would be to your dear ones”.

There were thousands of such instances of selfless courage and bravery shown during the war.

Everywhere in the world Jews, many for the first time in their lives, gathered in synagogues to pray to the Al-ty for the safety of Israel. They understood, that although politically ‘‘Israel stood alone," with no country coming forward in her support, the Jewish people could always turn to G-d.

The Tehillim (Psalms) which were recited continuously by soldiers and civilians, were a sure and successful defence against the threatening ‘‘Tilim” (missiles). Soldiers at the front who had not learnt to pray, asked others to teach them.

An Israeli radio reporter speaks from the battle front in Sinai: “ I see a crowd of soldiers using a short respite in the battle to pray. I see them wrapped in their prayer shawls, with Tefilin upon their heads. At this moment, two enemy planes appear above the horizon. They seem to have identified an easy target, and dive downwards. Suddenly our planes appear and pursue the enemy planes. While the air-battle begins, the pray­ ing continues upon the open field.”10 The morale of the Israeli forces was greatly uplifted by the many Torah-study groups that were set up in the trenches during the weeks of pre-war suspense. The spirit of the heritage of Israel, which was upheld by the Yeshivot throughout the Land of Israel, was reinforced by the many Torah scholars who spread its teachings of courage and banished fear among the soldiers at the fronts.

There were many who learnt not only the inner strength and value of prayer, but also of the fulfilment of the Divine Precepts; they decided to begin the regular wearing of Tefilin (there is a great shortage of these in Israel now), observance of the Sabbath and the regular service of G-d, demanded in the Torah.

"Then His children beheld His might; they praised and gave thanks to His Name, and willingly accepted His sovereignty" (Evening Service).

A soldier who had gained a great victory through his heroism and courage went to his teacher, who said to him: “ My son, you have been successful in a minor war. Now you must struggle against a dangerous foe and wage a major w ar!”

"What war?—I have completely vanquished my enemies!” “ You have battled against your outward enemies; now you must begin to fight your inward foe. You have been victorious in a military struggle; now you must strive for victory in the moral struggle of life.”17 The six days of fighting have yet to be followed by the Sabbath of peace and perfection. The war has been won. Now we must win the peace and learn to face the present challenge with the same dedication, perseverance, self-discipline and altruism that characterised the fighting spirit of Israel during the war.

The war, which has shown us that Israel’s existence depends upon G-d, has also revealed Russia, fifty years after the Revolu­ tion, as Israel’s enemy. She has shown herself in her true colours as the main instigator and supporter of hostility against our people among the Arabs.

Yet Israel is the only State in the Middle East where the Communist Party is legal. Much of the atheistic and antireligious spirit of Israeli leaders was inspired by Communist

n o n

atheistic materialism. Surely, the time has come for us to realise where our true loyalties should lie.

We should return to our original teaching that political and economic factors are determined and guided by a Spiritual Power. “Not by strength, not by might, but by My Spirit.”,“' Therefore, our political and economic life and independence should be governed by spiritual life and independence.

G-d and G-dliness should be woven into the web of the private and public life of the State of Israel. Secularism should be replaced by sacredness. The concept of a secular State must give way to that of a “kingdom of priests and a holy people.”

Thereby we will obtain the respect of the moral, spiritual and religious forces of civilisation, and the admiration of those nations whose life is partly built upon the religious traditions of Israel.

This is also the only means of showing humanity the road towards lasting peace, based upon G-d, so vital in our time of the nuclear threat to humanity’s survival.

The Holy Places have come back into our possession. The Western Wall from which “the Divine Presence (the Shechinah) has not moved throughout the centuries of our dispersion”, is now accessible to all Jews.

Even non-religious Jews gain a feeling of the closeness of G-d at the Wall, the only remnant of the Holy Temple, praying and donning Tefilin there.

But it is essential that the Holiness which rests there and in other places should be spread to all areas where the Jews, the holy people, live. (Psalm 24,3): “Who may ascend the mountain of the L-rd? And who may stand in the holy place?”

It is not so difficult to be inspired and emotionally uplifted at a time of great triumph, at the moment of experiencing a miracle. It is a greater challenge to sustain this spirit throughout all the vicissitudes of “normal" everyday life ; to perceive the miraculous aspect of the everyday gifts of Divine Providence.

This requires the willing acceptance of the daily discipline of holy living according to the Torah. This is the only way of transforming the lip-service of recognition of the miracle into the active service of G-d, the sign of true gratitude. For we as Jews have never played the role of the conquering hero, “since the I orah’s ways are the ways of pleasantness, and all its paths are peace.”

It is G-d whom we recognise as “the Master of Wars,” for the purpose of “sowing righteousness” and “reaping salvation” (Morning Service), for achieving righteous and peaceful living and raising the struggle for material existence to the higher plane of the struggle for true moral and religious values.

Just as there is a changed and new situation in Israel, so each one of us must change and renew his attachment to G-d and the pattern of life of the Torah of Israel — in the Land of Israel as well as in the Diaspora.

The return to the Holy Places demands a return to holiness.

The spirit of selflessness, solidarity and love for one’s fellow that pervaded the days of war, should be increased in the days of peace And Aliyah — the material “ascent to the soil of Israel”, should be followed by a spiritual elevation to the soul of Israel.

This is an epoch when we should all prepare for the coming of the Mashiach. Maimonides writes: “The King Mashiach will arise and bring back the kingdom of David to its former power. If a king from the House of David will arise, meditating in the Torah and busying himself with the fulfilment of the Divine Commandments like David his father, according to the Written and Oral Law; and he will cause the whole of Israel to walk in it, and strengthen its observance, and he will fight the battles of the L-rd . . . “ If he conquers all the surrounding nations, builds the Temple in its piace and gathers the scattered ones of Israel, then he

the

light

DECEMBER, 1967 — KISLEV, 5728

is the Mashiach. He will prepare all mankind to serve the L-rd in unison, as it is said (Zechariah 3, 9), ‘For then will I give the nations a pure language that they will call upon the name of the L-rd to serve Him as with one shoulder'. . .

“The Sages and Prophets did not desire the Messianic days in order to rule over the world, to conquer nations, so that the Gentiles would exalt them, or in order to eat, drink and make merry. But only in order to study the Torah in freedom and delve into its wisdom, without persecution or disturbance, in order to merit the life of the world to come.

“In that time there will be no famine or war, no jealousy or strife, for the world will be full of blessing and plenty. The main occupation of mankind will be to know the L-rd. Israel will have many Sages who will increase their understanding of G-d, as it is said (Isaiah II, 19): ‘For the earth will be full of the knowledge of the L-rd as the waters cover the sea'.19 “The Torah has promised that, at the end of their period of exile, Israel would repent, and be redeemed at once."20 The twentieth century is the age of speed. There has been more scientific and technical progress in the last few years than in many previous centuries. Travel and communication that took months now take minutes.

We find this same intensification of life in the fate of Jewry.

We have always been the suffering people. But never has humanity and Jewish history known such intense suffering as was inflicted upon our nation by the Nazis. This same intensity and speed was shown to our people in its triumph during the Six-Day War. Our complete salvation may also be swift. If we turn to G-d in repentance it may come soon—even now.

The following is a translation of a leaflet “issued, distributed and signed by front line soldiers, who saw with their own eyes and upon their own flesh the miracles and marvels in all the battles” : “Our brothers and sisters, the whole House of Israel!

“Our G-d and the G-d of our fathers has shown us great miracles above the way of nature. As in the days of old, He has given the many into the hands of the few, and the impure ones, who planned to destroy us, into the hands of the pure.

He has not annulled His Covenant with us, in His great mercy and lovingkindness.

“Therefore it is our duty to stand still in our places, to ponder upon our deeds, to give ourselves an account and reckoning of our ways, to refresh our attitude to our G-d, may His Name be blessed, to draw near unto Him. To return to our Father and the Father of our fathers, to believe in G-d and His Torah, to bring a spirit of holiness into our homes, in eating and drinking, and in the education of our children to the fear of Heaven, to a love of truth, upright virtues, the observance of Shabbos, the purity of family life, and the cleanli­ ness of hands—as a sign of our gratitude for His' wondrous dealings with us, that he has kept us alive and established us at this time.

“When we spread our hands in front of the Western Wall which has returned to our possession, the place from which the Shechinah (Divine Presence) has never departed, let us

take upon ourselves the yoke of the Kingdom of Heaven, to purify ourselves before the L-rd, to strengthen our bond with Him, may He Be Blessed, to renew our love and to return to Him with complete heart and soul.

“And when we reach Rachel’s Tomb, let us arouse the mercies of our mother, that she should plead for the well­ being of her children, that they should return to their borders with mercy. And when we come to Hebron, to the Cave of our Patriarchs, let us tell them: In truth! We have resolved to improve our ways from now onwards. We will never depart from their paths again, like faithful children who return to their parents. We will not be ungrateful to the Al-ty, who has protected us in our long exile for two-thousand years. For in every generation they arose up to destroy us, but He saved us from their hands.

“If we will understand the hint of Divine Providence, “Return unto Me—and I will return unto you” . . .

“If we will grasp this great hour when the gates of mercy are opened wide, to have mercy upon us, to bring us back into the bosom of His faithfulness—that our nation should be His eternal people—for He will not cast off His people, on account of His Great Name—that the nations will no more say, ‘Where is their G-d?’ then this will be the TRUE, GREAT VICTORY that will bring us to complete redemption and the building of the Holy Temple, speedily in our days.”

SOME RULES FOR CHANUCAH 1

7.

8.

9.

10.

(1) Israeli Victory (by W. Stevenson), p. 117; (2) Israeli Victory, facing Plate 2; (3) Israeli Declaration of Independence refers to help from the “Rock of Israel”; (4) Hamodia, Sivan 5, 5727; (5) Israeli Victory p 94; (6) Beth Yaakov, Sivan; (7) Al Hamishmar, Sivan; (8) Hamodia, Sivan; (9) The Six-Day War, R. & W. Churchill; (10) Jeruslvan fo°Sm w 6 67i UP Hamodia' Sivan ,0’ 5727; (12) Hamodia, Jewish Observer July 7, 1967; (14) Hamodia, Tamuz 0rd(’ W'n8“te (by Sykes); (16) Kol Yisrael, Iyar 27, ■1 Halevavos, Shaar Yichud Hamnase; (18) Zechar£h, 4 6; (19) Hilchos Melachim, Ch. 11-12; (20) Hilchos Teshuvah,

Page Nineteen

11

12

13

Chanucah begins on the twenty-fifth day of Kislev — this year, Wednesday, December 27, so the first Chanucah light must be lit on Tuesday evening—and lasts for eight days.

Fasting is prohibited during Chanucah, as is the making of any Hespedim.

On the first night, one light is lit, the second, two lights, and so on until eight lights are lit on the last night.

All the lights must stand in one row, none being higher or lower than the others.

The time to light the Chanucah lights is when the stars come out. When they are lit, everyone in the house must be present and they must all see and hear the proceedings.

In addition to the Chanucah lights, a further light must be lit and placed to one side and a little higher than the Chanucah lights. It must be stressed that this is not one of the Chanucah lights, but is called the Shammas. Lighting the Shammas is not in itself a Mitzvah, and the Shammas must not be used as one of the Chanucah lights.

The first light on the first night is lit from the right, and on succeeding nights lights are added from the left. Light­ ing should be done with the newest light first.

The Chanucah lights lit in synagogue, do not absolve one from carrying out the Mitzvah oneself. Everyone must light Chanucah lights in his own home.

If a husband is not at home, his wife should light the Chanucah lights.

On the first night, three blessings are said: “Lehadlik ner shel Chanucah”, “She’assa nissim”, and “Shehechianu”. On the other nights, only the first two are said.

On Friday, the Chanucah lights must be lit before the Sabbath candles.

On Motzei Shabbat, lights are lit in synagogue before “Veyiten lecha”, but at home it is usual to light them after Havdalah.

During the whole of Chanucah, “Al hanissim” is recited in the Amidah and grace after meals.

i !<

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r— * i

Page Twenty

DECEMBER, 1967

KISLEV, 5728

n RT] n

We have pleasure in publishing the following Proclamation by the President of the State of Israel.

STATE OFFICE

ISRAEL THE PRESIDENT

PRESIDENT SHAZAR S PROCLAMATION INAUGURATING THE CELEBRATION OF ISRAEL S TWENTIETH YEAR

By authority of the Government of Israel, the Knesset and the Chief Rabbinate in the Land and of the Zionist Organisation throughout the world, here in the House of the President in reunified Jerusalem, the Holy and Kingly City, it is my great privilege to inaugurate the celebrations marking the twentieth year of the renewed sovereignty of the State of Israel.

May the year now opening auspiciously before us, the year Five Thousand Seven Hundred and Twenty-eight in the calendar of our people, be consecrated both in the Land and in the entire Diaspora, to deepening, concretising and enriching the living relationship between the people of Israel, wherever it is dispersed, and its eternal Homeland, which two decades ago became free and independent once again.

Having risen to such exalted heights in the great and heroic days of the past y e a r; being confronted with such historic tasks in the year to come, our people are all the more prepared to celebrate the completion of Israel’s second decade with the elevation of spirit, the heartfelt thanksgiving, the far-reaching constructive activity befitting such grave times and such high hopes.

Let us revive this year the ancient custom of pilgrimage to Jerusalem, city of our glory, and to all our Holy Land —

CHAIM ZUNDEL MACCOBY THE KAMENITZER MAGGID 1858 1916

By JULIUS JUNG Reference has already been made to Rabbi Maccoby’s great love for England. He thus made warm appeals from the pulpit in aid of the British wounded in the Boer War (1901 — 1903) and delivered many addresses on the earlier occasion of Queen Victoria’s Golden Jubilee as Regent (1887). He was even interested in politics, identifying himself with the aims of the Liberal Party.

But for this admiration for England, he might well have accepted one of the many important and lucrative positions offered him in America, which would have enabled him to live in decent comfort, free from all the worries about his live­ lihood which had so gravely affected his health and disturbed his activities.

Most probably, he would then also have been privileged to live much longer to instruct and thrill many more thousands of fellow Jews. Alas, it was not to be.

It seems to us, in 1967, incomprehensible, that East End Jewry, who would queue up in their thousands to listen for

pilgrimage from all Jewry’s communities in the world, following in the footsteps of those of our brothers and sisters who have streamed here in great numbers during this festival of Succot.

Let this year, this festive year, be the time of realisation for every one of our people who has determined to settle in the L an d ; for every one who plans to give of his means and strength to its rebuilding. And those who are not ready or able to do so let them and their households come this year to witness the wonders that have been wrought in this Land of our fathers and our future.

And thus it will become clear to all the nations of the world that the relationship of our people to its Land is no matter of lip-service, but a living and everlasting love: that the soul of our people is bound up forever with this Land, now, as in the days of old, and forever.

As in the first days of the return to Zion from Babylonian exile, let the great and heartening call ring out in all the coun­ tries of our dispersion: “Whoever there is among you of all His people — the Lord his God be with him — let him go u p !’’

Proclaimed in the House of the President in Jerusalem, fourth day of Succot, 5728 — October 22, 1967.

hours to the Maggid's inspiring words, took no steps towards ameliorating his financial position.

A generous assumption would be that they were too pre­ occupied with their own personal pecuniary worries to even think of those of the Maggid.

But what about the Synagogues’ delegates to the Board of the Federation, or the leaders of the Federation itself at that time? He received no increase in his salary throughout twentysix years of loyal service, not even during the first World War. when the cost of living soared to 20 per cent above normal.

The Rabbi’s children, in particular their daughter, Sara Judith (the only child still alive and residing in England) were now enjoying a modest income as teachers. They could not bear any longer to watch their parents attempting to live on his meagre salary of £3 a week in their four small, unhygienic rooms in Rothschild Buildings, Whitechapel, a poor and cheap tenement.

The awful noises from the adjoining streets upset and irritated the great Maggid and caused him terrible neuralgia.

After a great deal of search, the Maggid’s children found better accommodation for their parents at 4 Agnes Terrace, in the quieter district of Hackney. They also modestly furnished their new home, in which their parents were to live very happily for a while.

Rabbi Maccoby was most grateful to his children for their love and practical help, but was perturbed at their spending so much of their limited income on their parents and on his doctor’s fees and medicines.

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THE L I G H T

DECEMBER. 1967 — KISLEV. 5728

Miss Maccoby, referring to her father’s poverty, would often exclaim: “Poor darling, how he used to count his pennies.”

The great Maggid, who used to be so eager to speak at length, and frequently, from various pulpits, soon had to plead to be freed from delivering further sermons, as he found the task beyond his strength.

The same applied with even greater force to Shivah visits.

His health continued to deteriorate. The Federation had no choice but to agree to his request.

Rabbi Maccoby was now broken in spirit and body. His son Jacob wrote about his father’s condition at the time: “The great strain of his arduous work, together with his financial anxieties, at last undermined his once robust health. His great energy began to ebb, his once mighty voice to grow weak, the once upright figure to waste and stoop, and the sprightly step to drag.”

On January 6, 1916 he was admitted as an in-patient to the London Hospital in Whitechapel Road, suffering from chronic kidney trouble (nephritis) and high blood pressure. Strange to record and almost unbelievably, hardly anybody visited him there.

The great Maggid in former years, used regularly to visit patients at the Whitechapel Union Infirmary. Never content merely to sit by a bedside and then go away, he would visit the homes of the patients and carry messages of comfort to and from the sufferers and those who cared for them and for whom they cared. He never came empty-handed, but always laden with all kinds of dainties, which he could hardly afford to purchase.

That was all forgotten now, and he lay miserable and lonely in his hospital bed. The Jewish Times referred to this shameful fact in its columns, and then more attention was paid to this world-famous Maggid lying seriously ill in a local hospital.

The Executive of the Federation, at their meeting on February 6, were informed of the continued serious illness of the Rabbi, necessitating their consideration of his retirement.

The original recommendation of the executive was to grant him a pension of £2 a week, equivalent to two-thirds of his salary.

However, after the intervention of some delegates, particularly Mr. Hermann Landau, and the pleas of the family to Lord Swaythling, the Board, to their credit, decided at a meeting later in the month, by 25 votes to 14, that he should be retired on his full salary of three pounds a week, and that the Synagogues should be invited by circular letter to contribute annually one guinea or more to the Pension Fund.

Four Synagogues only: Bethnal Green, Great Garden St., Spitalfields and Wellington Road, contributed one guinea each in due course—a grand total of four guineas. The Great Garden Street Talmud Torah, in whose interests he had often spoken and for which he had even collected contributions, also decided to establish a special Rabbi Maccoby Prize in his memory.

This was the sum-total of the appreciation of Rabbi Maccoby shown by the grateful Jews of East London.

It seems incredible, but it is true and must have caused deep disappointment to the Maggid, lying on his sick bed.

But G-d was kind to the great Maggid and Tsadik. He wished to spare him further humiliation, aggravation and financial wor­ ries. Rabbi Maccoby was discharged from the London Hospital on February 13, though not cured. Soon he was again taken to hospital, this time probably to the London Jewish Hospital.* Towards the end of March, he was discharged from there, too, and on Tuesday morning, April 4 (Rosh Chodesh Nissan) he died. He was only 58.

Thus, after a life of tremendous activity on behalf of the Jewish communities of Russia and this country, the great Rav and Maggid, Chaim Zundel Maccoby, passed away peacefully —a very poor and disappointed man. Baruch Dayan Emet.

His death, though unfortunately not quite unexpected, never­ theless came as a real shock to East End Jewry. It brought

Page Twenty-one

Lord Rothschild welcoming the Kamenitzer Maggid and Chief Rabbi Dr. Hermann Adler at a reception at Lord Rothschild’s house to mark the 25th anniversary of Dr. Adler’s tenure of office. Also in the group are: Sir Hermann Gollancz, Rabbi M. Adler, Rabbi Singer and Rev. Levy. home to them the irreparable loss they had all suffered and, together with it, a twinge of conscience at the shameful way they had treated him. Never again would they hear the Maggid's stirring words.

It was in deference to their wishes that, the following day (Wednesday), the hearse was taken to the Philpot Street Great Synagogue (then the chief synagogue of the Federation) first, to enable them to pay their last respects to the great' Maggid.

The Synagogue was filled to its utmost capacity, and huge crowds were unable to gain admission. Among the many Rab­ bis present were Rabbi Dr. Jung, the Chief Minister of the Federation, Dayan A. Chaikin, Dayan Hillman, Rabbi Rabinovitch of Sunderland, Rabbi H. Ferber of the West End, and Rabbi Shaposnick. Since it was the month of Nissan, no Hesped was delivered, but by special request, Rabbi Jung offered a few observations on the outstanding character of the deceased.

From the Synagogue, the funeral procession, followed by large crowds, passed the Spitalfields Great Synagogue and then proceeded to the Edmonton Cemetery, where the interment ceremony took place. Among the many laymen present were Lord Swaythling, the Hon. Officers and executive of the Fede­ ration, and representatives of other communal bodies.

Miss Sara Judith Maccoby, wrote to a relation of hers: “My poor mother and I went through a terrible time. Only G-d knows what we suffered.

“The placards in London had big headlines—‘Death of the Kamenitzer Maggid, and thousands of people followed his * There is no positive proof that, when the Kamenitzer Maggid went into hospital for the second time, it was the London Jewish Hospital. However, since all the press reports at the time of his death mentioned that he had been brought home from hospital only a few days earlier, and since the London Hospital assured me, after careful checking, that he had not been taken back there, it may be assumed that it was the Jewish Hospital that received him the second time.

The Jewish Hospital stated that their records had unfortunately been destroyed by enemy action during the two World Wars, and that they were thus unable to provide any information. On the other hand, the press at the time did report the presence of a representative of the Jewish Hospital at the funeral, which would justify the assumption that the Maggid had been a patient at that hospital.

Page Twenty-two

DECEMBER, 1967 — KISLEV, 5728

funeral. The streets in the East End were crowded. It was like a big procession. I walked in it for a time.

“Both mother and I were ill for a time. His treatment by the Federation has always remained a very bitter memory to me. As you may imagine, I read the articles in the Jewish press with mixed feelings.”

Rabbi Maccoby died exactly as he had lived, in poverty and distress.

He had suffered all kinds of unfair treatment from the com­ munal Amharatzim, who did not understand him, and he died a disillusioned and disappointed man.

World Jewry mourned the death of one of her great sons.

Communal leaders vied with the Jewish press in recording in moving terms, Rabbi Maccoby’s outstanding qualities, his great Talmudic and secular knowledge, his powerful oratory, bis natural charm, his love for his people and his passionate attach­ ment to the Land of Israel.

The sad story of the Kamenitzer Maggid illustrates how little appreciation and recognition was accorded in those days to Rabbis, preachers and others who taught the word of G-d.

It is impossible to quote here more than a few extracts from the tributes paid to the Kamenitzer Maggid, but it is hoped that, from them, readers will gain some idea of the greatness of the man and of his very remarkable abilities.

The Jewish Chronicle It is no exaggeration to say that the Kamenitzer Maggid, as he was familiarly called, was one of the greatest Jewish preach­ ers in modern times. He was proud of the historic name he bore. He had the advantage over most of his fellow Maggidim in that he was not merely a great preacher, but also a profound scholar, who could deliver a complicated pilpul for hours at a stretch with as much reasoning power and complete thorough­ ness as he could sway the huge masses with his emotional force.

Most Maggidim draw their material from the Midrash and the Hagadaic part of the Talmud ; the Kamenitzer Maggid had a greater field at his disposal. He was a student of nature, and had access to Jewish literature of all ages, as well as to con­ siderable secular knowledge. That, coupled with great oratorical powers, made him a popular figure . . . He was the victim of an uncongenial environment. His occasional unrestrained wrath­ ful deliverances were the result of a revolt against the sad conditions of Judaism and against the Jewish ignorance that reigned supreme.

The Jewish Times Maccoby used to be a wonderful personality with extra­ ordinary qualities, a ”Ga-onish“ head, with a temperament that could have moved mountains. He could have been one of our great leaders and guides, but as an official of the Federation he fell lower and lower . . .

Ordinary people longed to listen to his sweet words, Rabbis and students would be amazed at his Charifut. Some Rabbis would tremble when he reprimanded them for failing to join his efforts to revive a love for Zion. Those who had the pleasure of listening to his sermons would understand why he was so popular: The truly Orthodox revered him for his great Talmudical knowledge, the secularist appreciated his views and “ Weltanschauung” and the great vigour with which he tried to unite Torah with Haskalah, so that one could not know where one starts and the other one ends. The modern man respected him for his oratorical powers and his strong artistic tem peram ent. . .

The Jewish Express With his death disappears one of the most brilliant Matiphim (preachers) of our time, who has given spiritual enjoyment to hundreds of thousands of Jews in the old home in Russia, and

n o n

in the course of the last twenty years or so, in London.

“He was famous already in Russia, from where he had emi­ grated to London ; here, most unfortunately, he did not have the fitting surroundings; he had to work under the control of the f ederation, not the right institution to inspire such a gifted man as the Kamenitzer Maggid. Apart from his oratorical powers, he was a great Lamdan and secular scholar.

Mr. Michael Levy There is only one man able to give a proper Hesped to the Kamenitzer Maggid and that is a man equally gifted as he was.

His words did not resound in the palaces of the great and mighty, but they were listened to by the thousands of poor, hard-struggling working people who, after a week’s toil, had a few hours of the joys of Paradise in hearing his “Droshe”. No one, observing their keen delight in following his expositions, could have realised that they, at that moment were enjoying an intellectual treat not to be compared with all the features of society life.

Rev. A. A. Green The death of Rev. C haim Z. Maccoby deprives me of a truly devoted and much honoured friend. The happy inspiration occurred to the United Synagogue of associating with me in the visitation of the Whitechapel Union Infirmary someone who could reach the needs of the Yiddish-speaking patients who formed, as yet they do, so large a proportion of those who come under the purview of the Jewish visiting Ministers.

The choice fell upon Rabbi Maccoby. His visits were a great boon to the Jewish patients and were greatly valued by the staff of the Infirmary . . . His visits were above price, and his loss to me and the institution was irreparable. His life was full of sacrifices of all kinds, material, religious and physical and to the latter must, I fear, be attributed the break-up of his health and his all too early death.

His preaching was full of prophetic fire and was the outpour­ ing of a great soul. He was a great man, a great Jew, a great teacher and a great example, and in the hearts of all the Minis­ ters to whom he was so kind and were all his friends, he leaves the tenderest of memories and the most profound respect.

This is the end of a very sad chapter, which with some more farsightedness and a little more generosity, could have been a glorious and proud one in the history of Anglo-Jewry.

0Concluded) To round off these articles a few notes of a more personal family nature have been added.

Mrs. Fanny Maccoby, the widow of Jacob Maccoby, a son of the late Kamenitzer Maggid, informed me that her elder son is named Chaim Zundel after his distinguished grandfather. He studied at the Poneviez Yeshivah in Bnei B'rak, Israel, and received his Semichah there.

He inherited the books of the Talmud originally used by Rabbi Maccoby. Most of the others were sold by auction by Messrs.

Hodgson & Co., at their rooms at 115, Chancery Lane, W.C.2. on February 23, 1923. Why neither the Federation of Synagogues nor any other communal organisation tried to acquire this large and pre­ cious library is not known.

The Maggid’s brother, Elkan Maccoby, died in November, 1920 and was buried at Edmonton. One of the sons of the Maggid Jacob Maccoby, died as recently as November 29, 1961 and was given a resting place opposite that of his father.

In the records of Toynbee Hall, it is stated ‘hat Rabbi Maccoby and two of his sons were early members of the Chess Club and dis­ tinguished themselves in tournaments.

The first Lord Swaythling, who died in 1911, bequeathed to the Federation the sum of £2,000 for payment of salaries to Rabbis Avigdor Chaikin and M. Z. Maccoby or their respective successors.

In the next issue of hamaor . Julius Jung will publish the first of a series of articles on the late Dayan Avigdor Chaikin.

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DECEMBER, 1967 — KISLEV, 5728

TH E L I G H T

TWO TALMUDIC WORKS (Talmudic Encyclopedia). A Digest of Halachic Literature from the Tannaitic Period to the Present Time, alphabetically arranged. Volume XII edited by the Talmudic Encyclopedia Institute “Yad HaRav Herzog”, Bayit Vegan, Jerusalem. 746 pp.

encyclopedia t a l m u d it

As I have shown in reviewing previous volumes of the Talmudic Encyclopedia, we are here confronted again and again with a unique and modern approach to systematising the vast labyrinth of Rabbinic law into a crystal-clear and analytic structure in response to the crying need for presenting authentic Judaism in modern garb, which is especially important in the State of Israel.

Of course, the function of this encyclopedia must not be confused with that of a Code of Jewish Law purporting to present the law in its applicable finality. The encyclopedia con­ centrates on the source, background, logic and implications of a given law, analysing all schools of thought that have grown from it. Thus, for example, in the present volume, the abstract on Zeh neheneh v'zeh lo chaser, i.e. the claims deriving from a benefit which does not leave its bestower out of pocket, are discussed solely within the limit of possible liability, whereas the Talmudic dicta evolving from benefits which do not permit of any remuneration are reserved for an intended later entry (Kofin al middath S’dom).

This separation may be objected to by the scholar who mignt have preferred an all-round summary of the subject, but for the purpose of encyclopedic classification, such a division appears justified. Again, the undiluted halachic treatment of a subject like Zugot, i.e., the question of “pairing”, may sound strange to anyone conversant with it who immediately thinks of the metaphysical significance of this theme. But, of course, branch­ ing out beyond Halachah proper (however fascinating), would be incompatible with the natural limitations applying to an Encyclopedia Talmudit.

The present volume contains, among others, a lucid summary on contempt of court, which may have a topical bearing on the vexed question of the enforcement of judgements by Rabbinic Courts in Israel today. To my mind, the abstract on Chovah.

Mitsvah u’Rshuth constitutes a distinct contribution of related but often mistakenly interchanged legal concepts, which are succinctly treated in a comprehensive and systematic fashion.

Altogether, the new volume of the Talmudic Encyclopedia not only continues an undertaking of inestimable value, but has also made considerable strides in throwing light on very acute problems.

fully punctuated and explained by Rabbi Adin Steinsalz. Edited by the Israel Institute for Talmudic Publications, P.O.B. 1458, Jerusalem.

Ta lm u d

bavli

m a ssec h eth

berachoth ,

If ever the tag, “Rob the Jew of the Talmud and you will have robbed him of his soul” has assumed a tragic meaning, this is the case in connection with many Jews of modern times.

Their tragic estrangement from the Talmud is, however, not solely the result of a ceaseless assimilation and acculturation to alien values on their part in our days, but equally due to the growing abyss between its sublime and meaningful content on one hand and, on the other, the sometimes rather frightening and unpersuasive way of its outward display and presentation,

Page Twenty-three

which its tutors have so far found no easy way of bridging.

Rabbi Steinsalz was not the first one to realise this incon­ gruity between message and delivery. Some decades ago, the illustrious Rabbi A. E. Kaplan, Dean of the Berlin Rabbinical Seminary, had already expounded in his Maamar haTalmud the need for a modern, up-to-date commentary on the Talmud, and only his untimely passing prevented him from realising his momentous venture.

There have been other attempts — albeit abortive or mis­ guided—-in this drive to actualise the Talmud, but only now has the young Israeli Gaon, Rabbi Steinsalz, succeeded in doing so convincingly.

True, many Yeshivah students will question the need and raison d’etre of this new edition, but alas, they fail to realise that the Jewish nation is not composed solely of those who sit in the four cubits of the Halachah. Above everything, we may be grateful that no less a personality than Rabbi Steinsalz (he is not only a great talmudic scholar, but an equally excellent scientist of university standing) has fully lived up to the most important Talmudic dictum: Loving G-d means conducting ourselves in such a manner that He and His Law as reflected in our actions will be loved.

Hence, small wonder that, apart from the Lubavitcher Rebbe. the leading champions of Rabbi Steinsalz's enterprise have been. inter alia, the Prime Minister of Israel, Mr. Levi Eshkol ; the Speaker of the Knesset, Mr. Kadish Luz, and an all-nation board for the publication and dissemination of the Talmud.

I can hardly imagine a more meritorious undertaking than the one begun by Rabbi Steinsalz. He would not aspire to cater for diehard Yeshivah students — though they, too, could benefit a great deal from this new edition and its aesthetic appearance — but he will, it is to be hoped, attract many who once “learned” and still have a taste for the grandeur of the eternally valuable tenets of our heritage, as well as the youth of Israel who have not been privileged to know much of our nation's' indigenous values.

This Talmud will probably succeed in impressing numerous estranged children of Israel, wherever they may be, to return to our own sources and to become proudly re-integrated into Jewish thinking and a Jewish way of life. Indeed, would that Mitoch shelo lishma ba lishma would come true with regard to this new Talmud edition, whose inviting exterior ought to unlock the infinite treasure it stores.

A few words about its many innovations. Both the actual text and the commentaries of Rashi and the Tossafists have been orthographically and syntactically revised, all technical terms being translated and explained. A complete new com­ mentary on the talmudic chain of reasoning accompanies the text throughout, with novel annotations, graphs and tables that convey meaning to the modern student.

Introductions to and summaries of the various chapters, special explanations of the problems dealt with in the talmudic Sugyot and a brief indication of the halachic solution resulting from the talmudic polemics, conclude the chapters in question.

There is an up-to-date Messorat hashass i.e., a bibliographical apparatus with an elucidation of relevant parallels of the subject under discussion. Important deviations in the various texts are reported, and short biographical notes on the Talmudic scholars mentioned are always given at the bottom of the page.

While Rabbi Steinsalz has, for the first time in the history of Talmud editions, illustrated his edition with pictures of the animals and botanical specimens discussed, elucidated by scien­ tific explanations in each case, the entire tractate is also equipped with a full index comprising all subject matter, terms, personali­ ties, etc., with which Berachoth is concerned. To the reviewer, this new edition of the Talmud constitutes an epoch-making event in the history of Jewish culture.

H. E. B,

j

Page Twenty-four

DECEMBER, 1967 — KISLEV, 5728 ii nn n

BOOKS RECEIVED The following will be reviewed in future issues of blood accusation : the strange history of

THE

hamaor : BEILISS c a s e ;

by Maurice Samuel; Weidenfeld & Nicholson, 42s. explorations : an annual of Jewish themes ; edited by Murray Midlin and Chaim Bermant; Barrie & Rockliff, in asso­ ciation with the Institute of Contemporary History and Wiener Library, 35s. journal of a rabbi ; by Chief Rabbi Dr. Immanuel Jakobovits ; W. H. Allen, 50s.

CONGRATULATIONS The Editorial Board of hamaor extend hearty congratula­ tions to: Rev. and Mrs. J. Steinliart on the birth of a grandson.

Rev. S. I. Brickman on his engagement.

Rabbi and Mrs. M. Smith on the ibrth of a grandson.

Mr. and Mrs. H. Lapat on the marriage of their daughter.

Mr. and Mrs. M. Spingler on the marriage of their daughter.

Mr. and Mrs. J. Glazer on their Diamond Wedding.

Mr. and Mrs. M. Pliskin on the forthcoming marriage of their daughter.

The Haham, and Mrs. S. Gaon on the birth of their first grandchild.

Mr. and Mrs. S. Goldberg on the marriage of their daughter.

CONDOLENCES The Editorial Board of hamaor extend sincere dolences to : Dayan Dr. M. Krausz on the loss of his wife.

Rabbi Dr. S. Schonfeld on the loss of his brother.

The family of the late Mr. Nathan Rabinowitz.

Rabbi S. Sassoon on the loss of his mother.

Mr. S. Angel on the loss of his sister.

Mr. S. Green on the loss of his wife.

Mr. L. Elgrod on the loss of his wife.

The family of the late Mrs. Posner.

Mr. S. Cohn on the death of his father in Israel.

con­

Continued from page 9 According to the Shulchan Aruch, the Mitzvah of the lights is performed by placing the lights at the door, so that the rays shine forth into the street. This is in accordance with the declaration of Isaiah: “ I have made thee, Israel, a light into the nations”.

We are not and were not specifically created for ourselves, but to infuse and permeate our surroundings wherever we reside with the ethical teachings and manner of living of the Torah which we represent.

It is worth noting the words of the late Rabbi Kook, of blessed memory, the great exponent of Jewish Torah ethics, in one of his letters (No. 44) dealing with the fundamentals of Jewish character and existence. The true characteristic of the Jew, he wrote, that is a constant element in the Hebrew soul, is the blessing of Abraham, who is termed in Isaiah (41, 8) the friend of G-d.

The essentials of life of the Jewish people are contained in the concept of the love of G-d, as expressed in the Shema, the fundamental doctrine of Jewish teaching. This has been the source of our individual entity and will follow us unto the end of time.

I remember unto thee the kindness of thy youth, thy

following Me into the wilderness”. This Divine promise is for ever, and we remain the Eternal People. For, although there are noble men among all peoples, it is yet impossible for any of these men to free himself entirely from the charac­ teristic gene that gave existence to the group he sprang from.

Hence, he must contain within himself both the highest and lowest elements in his national entity. For these have given power to the group to come forward and play its part for good or evil on the stage of the polity of nations.

For the Jew, this role is fulfilled in observing the Mitzvot, in a practical life of walking in the ways of G -d ; as G-d said of Abraham, “I know that he will command his children and household to guard the way of the L-d, to do justice and righteousness” (Bereshit 18). This means not only to live according to the Divine will, but that we have been appointed guardians of the way to perfect living.

This is the message of Chanucah, given to us by our valiant ancestors the Maccabees, for the present and for all time.

The whole Jewish people are Cohanim and have to fulfil the function of the Hasmoneans in this and in all generations.

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TH E L I G H T

DECEMBER, 1967 — KISLEV, 5728

Page Twenty-five

OBITUARY MR. NATHAN RABINOWITZ

V'T

A service in memory of the late Mr. Nathan Rabinowitz was held at the Commercial Road Great Synagogue on Tuesday, December 5. Among the congregation were the Rav Rashi and members of the Federation Beth Din, the President and Honor­ ary Officers of the Federation of Synagogues, the President and Honorary Officers of the London Board for Shechita and Asso­ ciation of Shochetim, and representatives of the Zionist Federa­ tion and other communal bodies.

Hespedim were delivered by Dayan M. Fisher and Rabbi S. Halstuk.

Referring to a midrashic exegesis of the story in the current Sidra concerning Ya’acov at the well, which allegorises the well, the shepherds and the flocks as the Synagogue, the Torah and the Kehilla, Dayan Fisher said that the late Mr. Rabinowitz had played an active role in all facets of communal and reli­ gious life and shown deep concern for them, especially in mat­ ters of kashrut and education. He had evinced a rare respect for rabbinic scholarship. While working for communal unity he had been in the forefront of the struggle for the independence and prestige of the Kehilla to which he belonged.

Rabbi Halstuk spoke of his thirteen years as Rav of the Commercial Road Great Synagogue and stated that he felt it was his duty publicly to express his profound gratitude to the niftar for the encouragement and moral and financial sup­ port he had received during his period of office.

Rabbi Halstuk referred specifically to the East London Scholarship Centre, which had its roots in the Commercial Road Great Synagogue and whose development was largely due to Mr. Rabinowitz’ efforts.

The activities and functions of the East London Beth Zion to which Mr. Rabinowitz had brought, as Chairman, his love of Zion and Yiddishkeit, were always enhanced by his warm­ hearted interest and presence. But his main love was the Syna­ gogue itself, to which he devoted as much personal endeavour, as to his own business affairs.

The service was conducted by the Rev. P. Somen, M.A., Minister of the Synagogue, and the Rev. E. Kraushar’.

Condolences are extended by the Editorial Board of hamaor to the wife and children of the late Mr. Rabinowitz Mr. M. Lederman writes: The untimely passing of Mr. Nathan Rabinowitz deprives the Federation of Synagogues of a devoted and wise leader, and the Jewish community generally of an active and loyal worker.

An energetic member of the Commercial Road Great Syna­ gogue Board of Management for very many years, he was elected President of that Synagogue shortly after the last War and held office until his death. His election as an Honorary Officer of the Federation of Synagogues (Joint Treasurer of the Burial Society) took place in 1953.

Mr. Nathan Rabinowitz was a person of exceptionally strong character. Upright in thought and deed, firm and unyielding in commitment to principle, he was always ready to fight where he felt there was injustice. A practical man of affairs, he was unswervingly devoted to traditional Yiddishkeit, and possessed a great respect for, and understanding of, Jewish learning. He will be remembered for his courteous and pleasant personality and his generous nature.

Mr. Rabinowitz represented the Federation and its associated

Mr. Nathan Rabinowitz bodies on the Board of Deputies, the World Jewish Congress, the London Board for Shechita (where he held the post of VicePresident for many years), and the Zionist Synagogue Council.

He was actively interested in Jewish education, and also served for some time on the Executive Committee of the Kashrus Commission.

He was a keen Zionist and was the active Chairman of the v East London Beth Zion since 1958. In all his undertakings he" evinced deep sincerity and gave freely of his time and energy.

Mr. Nathan Rabinowitz was blessed with an extraordinarily pleasant tenor voice, which he often used in conducting ser­ vices in the various Synagogues where he prayed, as well as frequently entertaining gatherings with items of Jewish music and chazanut.

His loss to the Federation of Synagogues is irreplaceable and I personally have suffered the loss of a true friend.

REPORTS RAV RASHI’S VISIT TO MANCHESTER CONSECRATION OF HEATON PARK SYNAGOGUE The Rav Rashi, Dr. E. W. Kirzner, visited Manchester dur­ ing September, when he met the Lord Mayor, Alderman Mrs. Elizabeth Yarwood, at the Town Hall. He also met a number of communal dignitaries and visited several local institutions, including the Manchester Yeshiva and the Kolel, the Broughton Jewish Primary School, the Jewish High School for Girls, King David Schools and the Prestwich Jewish Day School.

The main purpose of his visit to Manchester was to con­ secrate the newly built Heaton Park Synagogue. Also taking part in the service were: the Rav. of the Synagogue, Rabbi G Wulwick; Dayan I. J. Weiss, and Dayan I. Golditch. assisted

by Mr. A. Spiewack.

The Synagogue was opened by Mr. F. Balcombe, who was

Page Twenty-six

DECEMBER, 1967

presented with a golden key by Mr. Rufus Heron, President of the Synagogue.

For the consecration sermon, the Rav Rashi took as his text the famous words, “Renew our Days as of Old" (Echah V, 21).

After expressing his congratulations to the congregation and its leaders on their achievement, the Rav Rashi continued: “It is related in the Midrash that, when the Sanctuary of old in Jerusalem was destroyed by fire over 2,600 years ago, the massive stones of the walls were split into tiny particles and reduced to grains of sand, and the winds from all the four corners of the globe took possession of them and carried them far and wide into the world. “ It is further related, that in any place on the face of this planet where such a grain of sand was carried and deposited, a synagogue for the service of our G-d and people would ultimately be erected. This beautiful poetic description may be sensed in the biblical verse which says: ‘The sacred stones are poured out, spread and scattered in the outside world’.

“On the basis of this midrashic source let me now assure you that, under this imposing edifice of brick and mortar in the city of Manchester, and under its firm foundations, there is present a particle of sand and stone from the Sanctuary of old, built thousands of years ago in the ancient city of Jerusalem, that city which by the miraculous help of G-d and by the heroic stand of our brethren is again under the sovereign control of Medinat Israel as in the days of old.

“Taking the Sanctuary of old as the source of that particle of sand and stone underneath here, we may say that the history of your synagogue, your uyft tznpfc, your tznpfc resulting from from that tiny atom and particle, may be traced to the days of King David and King Solomon some 3,000 years ago. “ In this light, those days of David and Solomon are the days of old to which we referred in our text, and which have very much to do with us today and with the days and gener­ ations to come . . . “ But we may go even further. We have just absorbed the inspiring thesis of the midrashic description of the physical origin of any synagogue in the world. I am also convinced that there is here in your midst a further and greater deposit and sacred relic from the Sanctuary of old. This sacred relic and deposit is to be found not under the foundations of this edifice, but within the founders thereof, within the hearts and souls of the founders and supporters of this house of G-d. “ In your hearts and souls there is kept aglow a spark of the fire of faith that was burning continuously, the Esh Tamid upon the altar of the Sanctuary, as well as of the Tabernacle erected in the days of Moses some 3,400 years ago.

“The Psalmist exclaims: I was glad when they said to me.

Let us go to the House of G-d!' But the Hebrew text for the latter phrase does not start with ‘Let us g o !’ as given in the English translation. It starts with ‘the G-dly house’, after which follows ‘Let us g o !’

“The message implied may accordingly mean this: Having in our midst a G-dly house, a shul, we will surely be going there. We will surely proceed along the path of our historic destiny, to spread by act and deed the eternal truth of our Iorah and tradition. We will proceed and progress and ensure peace and happiness for ourselves and posterity.

“To achieve this lofty aim and aspiration we need two things: We need a G-dly house and we need ‘Let us g o !’

— we need a spiritual home and we have to go there to davven and to learn.

Ihe word in the plural, has a further message for us. It means to go together in unity, in unity of purpose and unity of action, as we say n rp QrPJtP ID1?'’’!. 'Father and son, mother and daughter, young and old, are urged to come

KTSLEV, 5728

n o n

forward and join in the excellent work you are doing for the community.

“The English word ‘synagogue’ comes from the Greek language and consists of two words, ‘syn’, meaning together and ‘gogue’, which means to go and lead ; that is to go and lead together towards one and the same goal and direction.

“This direction will carry us forward into the days to come by adhering to our sacred traditions of the days of old. It will return to us the glories of our past and will take us for­ ward to an ever greater and brighter future for Israel and all humanity.”

Among the speakers at the reception which followed the opening ceremony were: Alderman Michael Fidler, President of the Board of Deputies and the Council of Manchester and Salford Jews; Mr. I. H. Nemeth, Chairman of the Synagogue Council; Aid. Eli Clark, the Mayor of Salford, and Mr. Balcombe. The Rav Rashi paid tribute to the warmth and friend­ liness of the Manchester Jewish community.

CROYDON AND DISTRICT SYNAGOGUE Over £2,000 was raised to aid Israel’s post-war economy at a concert organised by the Croydon Community at Fairfield Halls, Croydon, in October Among the famous artists appearing free of charge were: Mr. Larry Adler, Mr. David Kossoff, Mr. Robert Rietty, Miss Miriam Karlin and Mr. David Berglas.

The Chairman of the Special Emergency Committee was Mr. Benjamin Glazer.

A cheque for £500, part of the proceeds of the function, was presented by Mr. H. Bond, President of the Synagogue, to Mr. M. Lederman, President of the Federation of Syna­ gogues, for the Aid for Israel Fund, at a recent meeting of the Executive.

A YESHIVAH COURSE For Boys aged 15-20

GATESHEAD YESHIVAH December 21 — January 4 Shiurim (lecture and discussion courses) will be provided for all grades in Chumash, Dinim, Talmud, Ethics, Jewish attitude to world problems; as well as debates, brains trusts, etc., in the unique congenial atmosphere of Gateshead Yeshivah. £8 per week.

Please make your application to Hon. Organiser: Mr. A. COHEN, 97 Bewick Road, Gateshead, 8. ’Phone 73737

R. G O LU B & CO. LTD. 27 O S B O R N S T R E E T . E l Phone : BIS 7430

Large Selection of Chanukiot and Israeli Gift wares FULL RANGE OF HEBRAICA AND JUDAICA

THE

Page Twenty-seven

DECEMBER. 1967 — KTSLEV. 5728

L IG H T

LECTURE ON RABBI C. Z. MACCOBY

YESHURUN SYNAGOGUE LADIES’ GUILD The Yeshurun Synagogue Ladies* Guild recently held a most successful function, coupled with a souvenir prochure. The proceeds are to be used for the Guild’s Amenities Fund and to endow a “Garden Space” in the Esrath Nashim Hospital in Jerusalem. This will be done through the Federation of Syna­ gogues’ Aid for Israel Fund.

We are very proud to have the name of our Guild perpetuated in Israel in this particular hospital, which is performing such a great service of healing in the field of mental health.

We feel it is a privilege to help in some small way to bring comfort and renewed hope to those who are suffering and, in so doing, support the efforts of Mrs. Sarah Herzog. As Pre­ sident of the Esrath Nashim Hospital, she gives herself un­ sparingly to this great humanitarian cause.

J.K.

STAMFORD HILL BETH HAMEDRASH A very successful annual Brains Trust organised by the Ladies’ Guild of the Stamford Hill Beth Hamedrash was held on Motzei Shabbat, November 11. The panel comprised Rabbi Dr. I. Lerner, Rav of the New Synagogue, Dr. Stanley Chazen, Mr. David Hill and Mr. S. Bakst.

The discussion ranged over a wide variety of topics, includ­ ing questions relating to the Six-Day War, communal unity and modern fashions. The replies were lively and entertaining.

The Question Master was Mr. David Massel, Defence Officer of the Board of Deputies.

A most interesting lecture on the celebrated Maggid was given

by Mr. Josef Fraenkel, the well-known authority on Zionism, on November 26, at the Great Synagogue, Adler St., E.I., under the auspices of the Jewish Free Reading Room.

He described to a large and engrossed audience the great part that the Kamenitzer Maggid played in the earliest days of Zionism, and called upon Jewry to perpetuate his name both here and in the Holy Land, suggesting a forest in his name, a scholarship at Bar-Ilan University and the Hebrew University, and a street to be named after him.

The Chairman, Mr. Jonas Birnberg, M.A., said he had recently returned from the United States, and spoke of the reverence with which Rabbi Maccoby was still remembered there.

Those who had listened spell-bound to the Kamenitzer Mag­ gid more than half a century ago, retained vivid and awe-struck memories of him to this day. Dr. Michael Oster, who had heard such orators as Lloyd George and Churchill in their prime, gave testimony to this, when he declared that the Kame­ nitzer Maggid was without doubt the most wonderful of them all.

Dr. Simon Maccoby, the historian, a nephew of the Kame­ nitzer Maggid, gave a vote of thanks to Mr. Fraenkel, and could not resist adding a colourful reminiscence of his famous uncle.

Guests of honour were Mrs. Manya Brodestsky and Mr. Julius Jung, the author of the series of articles on the Kame­ nitzer Maggid in ham aor , who was accompanied by his wife.

Over fifty proud descendants of the Kamenitzer Maggid were among those present, including six great-great-grandchildren, and thirteen who were also related to the renowned Rabbi Samuel Mohilever.

(See article on page 20)

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tJagc Twenty-eight

DECEMBER, 1967

KISLEV, 5728

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