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//

APRIL-MAY, 1967 — NISSAN, 5727

2s. 6d.

CONTENTS Editorial .....................................................................

Rumanian Jewry, by Dayan Dr. M. Krausz ..............

3- 4 Whither Humanity—7, by Rabbi Dr. J. E. Ehrentreu ...

4- 6 History of the Chief Rabbinate, by Rabbi M. Smith ...

Why Must Assimilation Fail? by Rabbi O. Feuchtwanger 9-10 The Cup of Elijah, by Rabbi H. R abinow icz.............. 10-11 Pesach—Season of Freedom, by Rabbi M. Cohen ... 11-12 Gallery of our Great: The Tanyo, by B. Halevi ...

13

A Change of Circumstances, by S. K ..............................

Chaim Zundel Maccoby—3, by Julius Jung ..............

Impressions of the Masada Exhibition, by E. Horowitz Some Pesach Rules o]g~:n oion; nxtt mawa m am rvnnR pis nmn n Reports ....................................

Viewpoints ....................................

Obituaries ■

THE FEDERATION OF SYNAGOGUES

TOURS TO ISRAEL We regret that our May 8 tour is now full, but we are still accepting bookings f o r :

JUNE 12 — AUGUST 24

OCTOBER 16

COST 99 guineas 2 CENTRES — NATANYA AND NAHAR1YA or NATANYA AND JERUSALEM Full Board

Sightseeing—Recognised Kosher Hotels—Jet Flights oil Scheduled Services Coach to London Airport and Return—Many Other Extras Further details from :

I. BLOOM, 24 COLLINGWOOD HOUSE, CAMBRIDGE HEATH ROAD, LONDON, E.l Telephone : BISliopsgate 6278

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Page Two

APRIL-MAY, 1967 — NISSAN, 5727

n o n

THE BLESSING OF UNITY All the Festivals in our calendar, which we Jews cele­ brate with so much love and joy, are not merely days on which we remember the miracles and marvels which happened to us in the past. For us, they are—and ought to be—principally a time when we should ponder deeply the course of our gloriously rich history and consider the reasons which led to and resulted in the great events of the past, to learn from them how we should conduct ourselves in the future, in order to ensure the continua­ tion of Jewry for the generations yet to come.

Our Torah Sages revealed to us the secrets of the merits through which our forebears earned their redemp­ tion from Egypt. The redemption from Egypt, our Sages said, came about through four factors: The Jews in Egypt maintained their Jewish name and identity; they maintained their language and culture; they maintained their unique, pure and sanctified family life; they refrained from all abuse and slander, living in peace and unity with one another.

They truly revealed to us a profound thought and a great lesson for the future. Although, as is well known, the redemption from Egypt came about because the time laid down in advance for exile had come to an end; yet, had the Jews of that time not adhered to the abovementioned four principles there would have been nobody to depart from Egypt. Furthermore, even if we suppose that there would have been somebody to leave Egypt, in those circumstances, the Exodus would have been only one of slaves leaving their masters, not of a Jewish Nation.

To their eternal glory, the Jews in Egypt understood and felt instinctively that, in order to make redemption from exile possible when the time came, in order for a Jewish Nation to leave Egypt, they must do everything possible to preserve their identity, their unique standard of life, to enable them to remain “goy bekerev goy”—a nation within a nation. They realised that this great task could only be achieved by ensuring that the Jews remained separate from their environment, by upholding the one­ ness, sanctity and uniqueness of the Jewish people, and that this could only be achieved by maintaining the Jewish name, the Jewish language and Torah-culture, the high and holy Jewish moral values and, chiefly, the one­ ness and unity of the people.

We find in the Torah that Pharaoh’s main aim was to smash Jewish unity. “Let us deal wisely with him", he

said (using the singular pronoun). Let us think about it and find means to destroy their unity, let us split them, create dissensions among them, between one tribe and another. In that way it will be easier to enslave them and swallow them up among the people of Egypt, erasing them as a separate Jewish people from the world arena.

The Jews in Egypt understood the danger and were wise enough to bring to naught the designs and machina­ tions of their enslavers and enemies. They felt instinctively that, to counter the cruel hate of the Egyptians, the effective remedy would be to preserve their unity and hold to it closely, thereby ensuring their whole­ ness, strength and eternal survival.

Anglo-Jewry finds itself today in a similar position to that of our ancient forebears in Egypt—not, thank G-d, in the physical sense—but certainly in the spiritual sense.

The influence of the non-Jewish environment in which the Jews live is very great and strong. A significant part of Anglo-Jewry no longer have Jewish names. Even those who do still have Jewish names do not use them or our holy language; the Lashon Hakodesh, which is the sole link with our Torah and our past, is little known. The sanctity of family life, which is the foundation of founda­ tions of our people, the iron wall of our fortress, shows signs of crumbling, due to the wrecking activities of cer­ tain irresponsible elements within Anglo-Jewry. Unity has also been put in great danger recently, and the threat of a split in Anglo-Jewry is a very real one.

The newly appointed Chief Rabbi, Dr. Immanuel Jakobovits, who assumed his high office as the Chief Rabbi of the United Hebrew Congregations on April 11, has displayed profound understanding and has seen the danger that a schism can bring to the entire Jewish com­ munity in England. For this reason, he has, in genuine co-operation with the Rav Rashi of the Federation, Dr. Kirzner, contributed to the creation of an atmosphere of mutual respect and the possibilities of peaceful collabora­ tion in all the spheres of religious life of their respective Kehillot. We greet him on his induction into his high office, and express the hope that the peaceful and friendly climate which he has played a great part in bringing about, will be deepened and broadened in the future, so that the whole of English Jewry will once more be accorded the great blessing of unity and peace, which are given their greatest expression on the holy festival of the Exodus from Egypt.

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APRIL-MAY, 1967 — NISSAN, 5727

LIGHT

RUMANIAN JEWRY PAST AND PRESENT

By DAYAN DR. M. KRAUSZ

Jews have lived on Rumanian territory ever since the time of the Romans. Many of the communities had known histories going back thousands of years, and some of the synagogues, still in existence, are among the oldest in Europe. Despite some of the economic and political disabilities imposed upon Jews, the Jewish population of Rumania numbered nearly one million before the Second World War. There was an extremely wellorganised kehilla life, and Bucharest boasted fine Rabbinical personalities, such as the Gaon Rabbi Meir Leibish Malbim, Rabbi Dr. Yaakov Niemerower and Rabbi Dr. Moses Gaster.

The Second World War brought about an era of destruction and chaos. Tens of thousands of Jews were massacred in the early 1940’s in towns like Jassy. The Jews of Moldavia and Bessarabia were transported to Transdniestria, where most of them perished. And from Transylvania the Jewish inhabitants of famous communities, such as Klausenburg. were taken to the death camps of Auschwitz. At a census after the war it was discovered that the Jewish population had been reduced to less than half the original numbers. Then came the emigration, much of it illegal, through Cyprus, to Israel (then Palestine). By the 1950’s, the Jewish population of Rumania was once again halved.

By now there are no more than about 100,000 Jews left in Rumania. Kehilla life appears, however, to be still well-organised, under the able leadership of Chief Rabbi Dr. Moses Rosen.

Some of the achievements are set out in the comprehensive '‘Luach” produced by the Federation of Jewish Communities.

I reproduce below these achievements as listed in the “Luach” for the year 5726.

Page Three

I. Care has been taken that in all the communities, seventy in number, regular ritual slaughter for kosher meat should be effected.

2. About 165,000 kilogrammes of flour for maizot were distributed. Kosher wine was also made available.

A regular fortnightly newspaper, Re vista Cultului Mozaic (12 pages), has been published for ten years now in Rumanian, Hebrew and Yiddish ; 6,000 copies were produced.

I'

4. A sum of 2 million lei was distributed to some 1,000 co­ religionists experiencing hardships.

Kosher food was distributed to the needy on the occasion of festivals such as Chanucah, Purim and Pesach. Together with the maintenance of a kosher canteen, these cost the community half a million lei.

The headquarters of the Federation of Jewish communities was rebuilt in the grounds of the Choral Synagogue, Bucha­ rest, at a cost of approximately 350,000 lei.

7. A fence was built in the Jewish cemetery in Jassy at a cost of 400,000 lei.

Financial aid was given towards the building of fences in cemeteries and the repair of synagogues, as well as for* the maintenance of Mikvaot in many communities in the country.

9. The efficient functioning of three old-age and convalescent homes was ensured, and ritual supervision provided. These homes are at Eforie, Borsec and Cristian-Brasov.

The Federation has edited and produced the “Luach” both

)NDON TALMUD TORAH COUNC NEW TERM COMMENCES SUNDAY MAY 7, 1967 Application for entry should be made to the local Headmaster

EAST LONDON Brick Lane Talmud Torah East London Talmud Torah Leytonstone & Wanstead Talmud Torah Loughton, Chigwell & District Talmud Torah Ilford Talmud Torah

59 Brick Lane, E.l.

165 Jubilee Street, E.l.

14 Drayton Road, E.l 1.

Borders Lane, Loughton.

16 Coventry Road, Ilford.

NORTH LONDON South Hackney Talmud Torah Dalston Talmud Torah Clapton Talmud Torah Stamford Hill Talmud Torah Tottenham Talmud Torah

23 Ainsworth Road, E.9.

213-215 Amhurst Road, E.8.

47 Lea Bridge Road, E.5.

26 Lampard Grove, N.16.

366-366A High Road, Tottenham, N.17,

NORTH-WEST LONDON Ohel Shem Talmud Torah Neasden Talmud Torah Finchley Central Talmud Torah Yeshurun Talmud Torah Sinai Talmud Torah

263 Chamherlaync Road, N.W.10.

3 Dollis Hill Lane, Neasden, N.W.10, 2 Rcdhourne Avenue, N.3.

Fern hurst Gardens, Edgware.

54 Woodstock Avenue, N .W .ll.

WEST LONDON Shepherds Bush Talmud Torah

IA Poplar Grove, W.6.

SOUTH LONDON Croydon & District Talmud Torah Woolwich & District Talmud Torah

30 Elmwood Road, Croydon.

Anglesea Road, Woolwich, S.E.I8

. .

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Page Four

APRIL-M AY, 1967

for display on walls and in pocket form. It ensured the distribution of 10,000 copies among many co-religionists.

11. Attention was given to the proper functioning of the Tal­ mud Torah schools and aid given towards the cost of run­ ning them.

12. On various occasions commemoration services were organ­ ised in tribute to the Jewish martyrs who were the victims of fascism.

13. The kosher restaurant in Calea Calarasi, Bucharest, was re­ organised, and its proper functioning maintained.

14. The archive for documentation and the museum of religious art of the Federation was reorganised.

The “Luach” notes that the above activities, as well as many others, were covered by funds of the Federation and some of the communities. It also mentions, however, that during the year 5726 salaries paid by the Rumanian State to clergy and other functionaries amounted to a total of some 900,000 lei.

Rumanian Jewry has been decimated and much weakened mainly as a result of Nazi atrocities and the subsequent disper­ sion ot its members. It still remains, however one of the best examples of a well-organised community. Despite its decline, it continues to evince some of the tremendous strength and Jewish loyalty associated with East European Jewry.

WHITHER H UM ANITY? — 7 HISTORY OF THE NOACHIC CODE

By RABBI DR. J. E. EHRENTREU The Books of the Maccabees (continued) The reaction of the Kohen Gadol, Chonyo, to the letter of the King of Sparta is not known to us. But we know the text of the letter (XII: 6ff) which “Jonathan [Chashmanayi], the Kohen Gadol, and the Eldest of the people, and the Kohanim and the whole nation of the Jews” sent to the people of Sparta — more than a hundred years later. Referring to the declaration of con­ federacy and friendship by the Spartans (in the first letter), the writers of this letter declare: “We need none of these things, confederacy and friendship. We have for our consolation and encouragement the Torath Hashem, the holy books, which are in our hands. We take this step to send you the message only to re­ new the inveterate covenant of friendship and brotherhood to the end that we should not become estranged from you alto­ gether ; for a long time has passed since you have sent a message to us. . . . But as for ourselves, many afflictions and many wars have encompassed us . . . but we have no intention of ap­ proaching you for help in these wars . . . because Heaven [i.e., Hashem] was with us ; He delivered us from the hands of our enemies and He brought them down before us. . . .”

It is noteworthy that in a diplomatic correspondence — after brilliant military and political success on the part of the Jews — their leaders and their people express no personal pride, but only devotion, belief and pride in their religion. Surely, this must have made an impression on human attitudes of the Spartans and other Beney Noach.

What was, and is, the position of the Book(s) of the Macca­ bees in the rabbinical world?

May I refer to a publication of my father, R. Chanoch Ehrentreu, s.l., in 1912, and quote here an excerpt from part of a comprehensive article on a variety of subjects.1

NISSAN. 5727

n nt] ii

We read in Yevamoth 86b: Rav Chisda says in reference to Divrei Hayamin II, 19:11: “ In former times the Shotrim (Devarim 20:5) were chosen from the tribe of Levi ; now, however, they are appointed from the tribes of the Yisraelim, because it is said ‘shotrim harabim’ [or . . . beroshey haam’].”

This passuk cannot be found in Tenach. My father found it (in a slightly different version) in the First Book of the Macca­ bees III: 55-56: “And after this Yehuda [Chashmanayi] appoin­ ted officers of the people, captains of thousands . . .”.

Yehuda Chashmanayi acted here according to Devarim 20:5 in preparation for battle. Instead of the short word “shotrim” (officers), the phrase in this Book of Maccabees is “shotrim hara­ bim . That apparently means (not shotrim of the former usage, namely chosen from the tribe of Levi, but) shotrim from the majority of the population, i.e. of all the tribes of Yisrael.2 There is the great problem as to why there is no Massecheth Mishnayoth on Chanucah. Fairly well known is Ramban’s re­ mark in his commentary on Bereshith 49: 10, that great punish­ ment came over the Chashmanayim family because they—being Kohanim — adopted kingship, which actually belongs to the tribe of Yehuda alone. Following up this, the view is being advanced that Yehuda Hannassi as a (direct) descendant of the Jewish Royal Family in mother lineage, retrained, for dynastic reasons, from giving lasting prominence to the Chashmanayim by compiling a Massecheth Chanucah — a festival which indeed owes so much to this family. It has also been suggested that the first official law codification — the Mishnah — shows reluctance as to Chanucah by not arranging a special massechta to prevent the possibility that too much elevation of the Chashmanayim might lead to their exploitation for nationalistic-political aims.

My father, however, saw in the absence of a Massecheth C hanucah a proof more for the opinion of other outstanding scholars of earlier generations that the general plan of the Mishnah, i.e. the arrangement of Massechtoth, so to speak its skeleton, had already been carried out by the Anshey Kenesseth Hagedolah. As the story of Chanucah took place much later, a Massecheth Chanucah could not have been included. And to add a special Massechtha later — after the event — did not, apparently, seem appropriate — perhaps for the reasons indicated above.

As to the recognition ( by the authority of our teachers) of this Book of the Maccabees, we have no records. But there was once in existence such an authoritative book. No lesser men than the Eldest of Beth Shammay and Beth Hi 1lei were the authors. The two schools, which had so many divergencies on Jewish lawcases, came together to write in common the story of Chanucah.

We know this from Halachoth Gedoloth (Hilchoth Soferim).

But it appears that this book, called Megillath Beith Chashma1 This article is one of 120 which appeared, in the course of years, in the Jahrbuch der Judischen Literarischen Gesellschaft, Frank­ furt. A short evaluation of these articles is to be found in L. Jung’s Men of the Spirit (New York, 1964, p. 381), where we read about the author: “ His stupendous familiarity not only with Talmudic and postTalmudic literature and with history, but also with Oriental.

Greek and Latin phraseology, supplies the key for solving old, difficult problems.”

A great part of these articles are collected in a separate volume which appeared posthumously under the title Minchah Tehorah (Frankfurt, 1931). There is hope that in the not too distant future a Hebrew translation of all the articles will appear.

2 By the way, I would like to add: As the book in Hebrew is no longer in existence and we have to use the Greek and other translations, one must take for granted that they contain distortions and mistakes. One example: In Chapter V: 42 we read “ . . . h e caused the scribes of the people to remain by the brook, and gave the command to them: ‘Do not permit any one to encamp.

Let all come to the battle front’.” This must be rendered, "the officers”. Here Yehuda Chashmanayi applied the rule, mentioned in Sota 44b. to appoint military officers (not scribes!) to enforce strictest oattle discipline.

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APRIL-MAY, 1967 — NISSAN, 5727

ixayi, was later withdrawn from public circulation, because “Cha­ nucah is not (given) to be written down” (Yoma 29a) — meaning probably “not authoritatively”.

R. Nissim ben Yaacov (1025) of Kairouan (North Africa) mentions in the introduction to his Sefer Maasioth, his possession of a Megillath Chashmanayim. In some siddurim, the Baersiddur, for instance, a Megillath Antiyochus is printed.

What the relationship is between the First Book of the Macca­ bees and those other sources that relate the Chanucah story, can­ not be established. Most interesting would be to know more about the book compiled by the schools of Beth Shammay and Beth Hillel. So far the article of my father.

After this digression of important historical interest, let us deal with some more internal details of this First Book of the Maccabees and of the other books which bear this name—books which are still in existence.

The deeply religious character of the history of the Chas'hmanayim as such and that of the historian who described it in the First Book of the Maccabees, is quite obvious.

We read that the civilian and/or military fighters in the first hostile engagements, which the enemy had deliberately chosen on Shabbath, let themselves be slaughtered because they did not fight owing to Shabbath-holiness, till rabbinical sanction was given throughout the war-torn country to fight unrestrictedly on the Shabbath-day (see 2:34-38, 40-41, etc.).

They suffered very great hardship because of the extreme food shortage because they kept the Shemittah-year, “because it was a Shabbath to the land” (6:49). It was the year 163-162.

There was no intention of keeping the position of High Priest and King (leader) in the Chashmanayim family for good — against tradition. It is clearly said (14:41): “The'Jews and the priests were well pleased that Shimon should be their leader and High Priest for ever, until there should arise a faithful pro­ phet: ’ The importance of the Law is stressed time and again as a matter of fact (10: 14, 13:48, 14: 14, etc.).

Now an interesting detail. In spite of the profound religious character of the book, the name of G-d is not mentioned in its proper form ; only in the paraphrase “the Heaven.” Surely there is a special intention behind it.

There is another well-known Jewish book — and this belongs to the Kithvey Hakodesh — where the name of G-d is not men­ tioned at all, and there not even in paraphrase: —Megillath Esther. Among the reasons may be this: The story of Esther, which is described (Yoma 29a) as sof kol hannissim, “the end of all miracles,” narrates the events as if everything happened—and in consequence the redemption too — in a natural way. Far from the intention to obscure Divine intervention, the manner of nar­ ration is such that the present and future generations should learn to see G-d's guidance not only in supernatural miracles but also in the wonders of every-day life-events of the Jewish people at large as well as of Jewish individuals:— al nissecho shehechol yom immonu — we thank G-d “for the miracles which are with us every day.”

But one is inclined to say that a quite different reason — per­ haps in addition — can be suggested. Mordechai and Esther were fairly sure that their Megillah would be read, written down, and made available as reading material in the great ancient Royal libraries, to various interested circles and also to individuals (not least those who, in consequence of the events, became converts to Judaism). There was no way to prevent the Holy Name — once written down — from being profaned. The solution was, not to write it down at all.

Both reasons, mutatis mutandis, can apply to the First Book of the Maccabees. But the author, facing the Hellenistic world, did not find it suitable to omit entirely the mention of Divine

Page Five

guidance, and he therefore used “Heaven , a word which has not the same halachic restrictions as the proper names of G-d (see Rambam, Yesodey Hatorah 6:2).

And something important has to be added. Some people — we experience this to-day, too — who are themselves doubtful with regard to their own belief, like to use neutral expressions (such as Heaven, Destiny, Providence, etc.) to cover up what they be­ lieve and what they do not. In this book, however, when the word “Heaven” is used, the pronoun which refers to this later in the sentence is grammatically incorrect, but religiously — halachically— profoundly true. Not “what”, “which”, “it”, etc., are used, but always the personal pronoun, refering to the Personal G-d of Am Yisrael and mankind (3 : 50 ;60, 4:10 ;40, 9:46, 16:3, etc.).

We might see in this most striking treatment of the Divine Name an internal proof for the assumption that the use of the book by Gentiles was envisaged by the writer.

The other Books of the Maccabees.

There are actually five Books of the Maccabees in existence.

As to the Second, it presents, roughly speaking the same histori­ cal account as the first, with additions, but its whole feature (and its purpose, we assume) is quite different.

The author uses the historical records as a means of direct religious instruction and exhortation of a moralising character, in sermon-like language. He describes the supernatural interven­ tion of G-d for His chosen People; he speaks of the importance of Yerushalayim as a religious centre; he describes the signifi­ cance of religious martyrdom; the belief in immortality; in techiath hammethim (resurrection); in prayers of the living for the dead, and of the dead for the living.

Shall we be permitted to assume that the author of the First Book was less religious than the author of the Second? We do not think so. It is not a difference of religious devotion, but a difference in the purpose of writing. The author of the Second, wrote his book for his Jewish people, the author of the first had in mind to write without any embellishment by expressing his own personal religious feelings and religious thoughts. He thought that the feats, facts, factors and features of the history of the Chashmanayim were great enough — objectively described — for them to speak for themselves with a distinct, dignified loud voice and — thereby impress. Reading of the plain facts, the Beney Noach should be enlightened about the sublime task — worthy of sublime sacrifice, of hardship, martyrdom and death — to fight against idolatry and the powers which — either through open military-political force or cunning persuasion — threaten with destruction all the people and all the institutions which were able to build up and maintain a bulwark against heathenism. The kings and leaders of the mighty Syrian Empire — despite their Greek “culture and civilisation” — still adhered to idolatry, even of an increased kind of abominations and cruelties.

The mighty armies, employing hundreds of elephants which did the job that is today done by tanks, were shamefully defeated by an enormously small minority of fighters, who actually pos­ sessed very little for defence and even less for attack, apart from their inner force of utter belief in the supreme might of the G-d for whom they fought — the milchamoth hashem.

In noble reticence, victory and defeat are described in reserved language and in expressions which mirror the “matter-of-fact” duty of the fighters in the field and of the people at home, to fight either until victory or until the bitter end.

The author, already at the very beginning (1:11) blames with­ out any hesitation the many sons of Yisrael itself who served the enemy in the destruction of the religious character of their nation. And when he very often blames the “people of lawless­ ness,” he surely includes in this phrase both the Jews who violate the Law of Moshe and the Beney Noach who violate the law of Tzaka and Mishpat of mankind (2:48, 3:20, 9:23, etc.).

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"i i r T] n The lawless and the idolaters are regarded as the enemies.

Although people inside and outside Am Yisrael can and often do, wrongly regard the whole Chanucah story as one of violent secular nationalism of the Jewish people, the Church leaders (in their official position and/or as historians and scholars of Bibli­ cal literature) have used the Books of the Maccabees throughout early centuries as blueprints for encouraging individuals and the masses to suffer martyrdom for religion against idolatry and dis­ belief in monotheism.

Surely, the Jewish writers could not foresee events which took place centuries later, but they did think of these contemporaries in their struggle to find religious belief and to make sacrifices for it, at a period when the ancient world of heathenism breaks down, but still tries to dominate and crash down bodies, minds and souls, in its death throes.

We are going to add here a Devar Torah (in the accepted sense of the w ord); it shows a remarkably close association be­ tween a particular phrase in the First Book of the Maccabees and a particular phrase in the Torah. In Bemidbar 12:3 we read: "And the man Moshe was very meek, above all men upon the face of the earth”.

Moshe was distinguished by a high degree of anavah — humi­ lity- Jn Jewish religious and ethical thought anavah is considered the greatest trait of human character. Even in a matter of pure halachah this point is stressed. Anavah belongs to the seven essen­ tial qualities which a Jewish judge must possess ; it is listed as the second, after wisdom-knowledge. See the main text of the res­ pective chapter of the Shulchan Aruch. Cf. Choshen Hamishpat 7« \ 1 •

The Torah compares Moshe’s character to that of all other people on earth. Apparently, the value, the effect and our evalua­ tion of anavah is dependent on the position of the particular person. The higher the position of people is, the greater is the assertion of their own importance. Moshe’s standing was absolutely the highest of all people of all times, because his was a distinction which remained unique for ever: Hashem spoke to him “mouth to mouth”.

Nevertheless, his was anavah ; it was, in consequence, anavah of the absolutely highest degree.

He displayed this quality in all his personal matters, as man, as human being, as personality. This human feature is expressed in the Torah phrase ‘‘And the man Moshe . . .”.

But he did not display this quality in matters D ivine; as leader and teacher he was different. Broadly speaking: we must not be modest, humble and meek in claims for Hashem Yisborach.

We find exactly the same phrase in the Book of the Macca­ bees (5:63): “And the man Yehuda and his brethren were ex­ ceedingly glorified in the sight of all Yisrael and of all Gentiles, wherever their name was heard of, wherever men gathered to­ gether to them, acclaiming them.”

But in 3 : 5-9 we read: “And he pursued the lawless, seeking them out, and he burnt up those that troubled his people. And the lawless shrunk for fear of him, and all the workers of lawlessness were sore troubled, and salvation prospered in his hand. And he angered many kings, and did make Yaakob glad with his acts, and his memory is blessed for ever. And he went about among the cities of Judah, and destroyed the ungodly out of the land, and turned away wrath from Yisrael: and he was renowned unto the utmost part of the earth, and he gathered together such as were ready to perish.”

Indeed, Yehuda C hashmanayi was relentless in his religiousnational leadership, but his most admired quality was that he was human, very human indeed, a lovable personality. Therefore it is said ‘‘the man Yehuda.”

If some readers might think that the reference to Moshe is far­ fetched, they may be interested to hear that the Cambridge edi­ tion of this Maccabees’ book—far from a rabbinic type of inter­ pretation — also refers to Bemidbar 12:3 ; the detailed explana­ tion there, however, is different from ours.

Summarising our exposition about the three books of the Hel­ lenistic era we dealt with, it may be stated: While “Wisdom of Shlomo” and “ Ben-Sira” — each in its special way teach religious ethics and philosophy, spiritual world-outlook and life experience, the First Book of the Macca­ bees teaches history, from a religious viewpoint. It is not Jewish nationalistic purposes which are served, but religious in­ spiration for Jews and non-Jews.

When we here, and later on, let non-Jews speak, it should be clearly understood that for the purpose of our considerations non-Jewish judgement is more important than Jewish. The main point is not what we think, but what non-Jews think about the influence of this literature on the development of monotheistic belief among their people.

“There is, in short, a large consent of testimony to the high merits of the Books of Wisdom (of Solomon), and Ecclesiasticus (i.e., Ben Sira) and the First Book of the Maccabees. (See Churton, The Uncanonical and Apocryphal Scriptures, p.26).

"The figure of the martyr, as the Church knows it, dates from the persecution of Antiochus ; all subsequent martyrologies de­ rive from the Jewish books which recorded the sufferings of those who in that day were strong and did exploits” (Bevan “House of Seleucusy 1902, ii, 173).

The name “ Maccabees” and their history as fighters on the battlefield as well as in the arena of religious thought and dis­ cussion is illustrated in the name and contents of the Third Book (persecution of the Jews in Alexandria) and of the Fourth Book (which stresses the psychological-philosophical problem that reasoning in terms of religion and general wisdom can con­ trol and dominate human passions).

(To he continued)

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HISTORY OF THE CHIEF RABBINATE

By RABBI M. SMITH

The term “Chief Rabbi”, in effect the acknowledged spiritual head of the entire community, the importance of which office has of late assumed such significance, is in this country a closely guarded and highly rated title, and is in no way related to the Continental term, Ober-Rabbiner. In Israel, this office is likewise rated high, and is actually a governmental appointment.

The august and exclusive nature of this designation is not, however, universal. In South Africa, for example, there is a Chief Rabbi of the Cape, a Chief Rabbi of the Transvaal, one for Natal, and one for the Orange Free State, besides several other claimants to this title.

The late Chief Rabbi Dr. Herman Adler, whose respect for the East European rabbi was known not to be of the highest, was held in similar regard by the leading rabbis of that part of the world. One of them actually said of him: “He is Chief Rabbi because people think he is”. The late Gaon Rabbi Meir Simcha of Dvinsk told the writer what he had once said of Dr. Adler. “This eagle (the English equivalent of the word “Adler”) though appearing as a merciful bird (vide Rashi on Ha’azinu) is singled out by our Rabbis as having all four signs of tarfut.”

It is worth mentioning here that his successor, the late Chief Rabbi J. Hertz, adopted a completely opposite approach to the East European rabbi, both in the early and final stages of his

office, and the last Chief Rabbi adopted a similar attitude.

In very early days there were two spiritual heads, one for Eretz Israel and one for the more influential community in Babylon. The former was styled the “Nasi”, the latter, the “Resh Galusa”, who appears to have exercised greater authority than the Nasi. In connection with the high office of the Chief Rabbi, the theory put forward by Halevy, author of Dorot Rishonim, is worth mentioning. He explains the appearance of the “Zugot” (joint leadership) following on Shimon Hatsadik, the last of the men of the “Great Assembly”, as due to the following reason: The Nasi, or head of this body, had a dual function which entailed outstanding scholarship and learning, plus the ability to represent Jewry before the outside world. This rare combination ceased with Shimon Hatsadik. After him, the office was split between two personalities.

We thus have a precedent for one office to be held jointly by two individuals, each complementary to the other.

This authority had no bearing upon the personal qualities of the bearers. Even the illustrious Rabbi Yehudah HaNasi, on enquiring whether he had the same rank and privilege as the Nasi mentioned in the Book of Leviticus, was told that, having a rival in Babylon, he could not claim such pre-eminence. More­ over, whereas he personally could only enact or give decisions on a Torah decree, his contemporary, being invested with tem­ poral powers, could enforce such laws and decisions It is worth investigating how far back this office goes in this country, what the qualifications of the respective holders of office were, what authority they were invested with and who was responsible for their election.

Regarding the first enquiry, since the history of Jews in this country is divided into pre-Expulsion and post-Expulsion eras,' was this office in existence during the first era? There was an opinion that this was not so, but the late Chief Rabbi Herman

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Adler, in a scholarly treatise, proved conclusively that the instiution did in fact exist before the Expulsion.

Although the centre of Jewish learning during the period of Rashi and the Ba’ale Hatosefos was France, we know of at least two eminent rabbis in this country, Rabbenu Jacob Tam of Rameru, who was martyred in this country in 1189, and Rab­ benu Yom 1 ov ben Isaac of Joigny (near Paris) mentioned in Tos. Yoma 48.

There are documents as far back as 1178 referring to “Episcopus Judaeorum" (presumably Chief Rabbi) Deodaios (“Given by G-d“ or “Natanel"). Another recorded name is that of Rabbi Jacob of London, whose appointment was confirmed in 1119

by Royal C harter in the reign of King John with the introductory words: “The King, to all his faithful, both to all the Jews and the English, greetings: Be it known that we have granted and by our present charter confirmed to Jacob the Jew of London, Pres­ byter, supervision of all the Jews throughout all England to be had and be held by him during his lifetime, freely and quietly, honourably and entirely so that no one may presume to molest or trouble him in any way. We wish therefore and formally command, that the same Rabbi Jacob of London, Presbyter of the Jews of all England may live secure, shielded and peaceably defended”.

There are references to a certain Aaron of York (1237). He was succeeded by one named Elias, believed by some to be the one referred to by the Darkei Moshe Orach Chayim 473 as having translated the Hagadah into the vernacular for the benefit of women and children. He was deprived of office by royal decree in 1243.

I his removal Irom office brought about a radical change in the entire election procedure. A new law was promulgated by royal decree that, henceforth, no Chief Rabbi was to be elected without being chosen by the community first, to be presented to the King for his approval.

It is clear from various transactions recorded in documents where their names are mentioned, that the Chief Rabbis were called upon to perform duties that are nowadays relegated to lay leaders. I his may have been in line with the Syrian royal overlords of ancient Judaea, where grasping monarchs could use them as instruments for facilitating royal exactions. Here, how­ ever, the parallel ends. Records show that they were by no means willing tools of despotic oppression, and spoke up fearlessly before kings and princes on behalf of their brethren, regardless of their own safety. This is instanced by the fate of Elias men­ tioned above. Many were profound scholars of immense learning.

As for the post-expulsion period, the first Ashkenazi Chief Rabbi to be appointed was “More Moreinu Rabbi Uri ben Naftali", also known as Pheibush (Uri and Pheibush both mean­ ing “light") and therefore referred to both as Aaron and as Philip Hart. He came from Breslau and appears to have been a fine Talmudic scholar, having studied in the yeshivot in Poland and having married the daughter of the illustrious “Bes Shrnuel", the commentator on Even Ha-ezer. He was appointed rabbi of the first Ashkenazi synagogue opened in Broad Court, Mitre Square, in 1692.

Apart from his own qualifications, it is recorded that the appointment was helped by a wealthy brother, Moses Hart, whose daughter later contributed £4,000, a fantastic amount in those days, towards enlarging the synagogue in Duke’s Place, also by the recommendation of Christian friends. (Similarly there are opinions that apart from his own high personal worth, the late C hief Rabbi J. Hertz was particularly persona grata in non-Jewish circles because of his strong pro-British senti­ ments in South Atrica during the Boer War, which brought down upon him the wrath of President Kruger).

Rabbi Hart is considered to be responsible for the first printed Hebrew work in this country. A “Get" drawn up by him was

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contested by the rabbi of the Hambro Synagogue, Rabbi Yochonon Hellenstein. Both published works supporting their view­ points. The latter’s work appeared under the title Ma'ase Rav and that of the former was called Urim VeTumin. These are believed to be the first books printed in Hebrew in this country.

Another important event during Rabbi H art’s period of office was the erection of a synagogue in Duke’s Place at the sole expense of his brother, the aforementioned Moses Hart, in 1721.

He died in the year 1756 at the age of 86.

In 1757, Rabbi Herschel ben Aryeh Lobel or Levin, known as Hart Lyon, was appointed C hief Rabbi. He was the nephew on his mother s side of the famous Rabbi Jacob Emden, whose dispute with the great Rabbi Jonathan Eibeschutz stirred the entire Jewish world. Being an outstanding Talmudic scholar, he participated actively in this dispute, taking sides, of course, with his illustrious uncle. His contributions in this affair at the early age of 30 earned him great fame, and he was elected Chief Rabbi at the age of 36. His ministry, however, was relatively shortlived.

Soon after his arrival, a certain Jacob Kimchi published a responsum called Shoshanas Yakov, declaring the London shochtim unworthy of their calling for not rejecting certain affections of the lungs. The C hief Rabbi maintained that his shochtim were in the right, but was forbidden by his wardens from stating so publicly; they insisted that no step be taken by the Chief Rabbi without prior consultation with them. This is given as the reason for his resignation from a highly lucrative position.

The real reason was his dissatisfaction with the prevailing neglect of Talmudic studies. In 1763, he was offered a position as Chief Rabbi of the State of Hilberstadt. This he accepted.

It is related that, when asked why he left London, he gave the reply: “ Because this is the first She’ela I have been asked!” He was subsequently Rabbi of Mannheim and Berlin.

When once asked why children are not encouraged to ask Mah Nishtano on eating in the Succah, his reply was this: “For a Jew to leave the comfort of his home to take up some temporary abode arouses no astonishm ent; only when the Jew is seated in comfort at the head of his own table, is this question asked". Another of his witticisms was: “ In London I had money without Jews; in Mannheim, Jews without money; in Berlin neither Jews nor money”.

In 1765, Rabbi David ben Shlomo, known as Rabbi David levele Schiff, was appointed C hief Rabbi. He had studied under the famous Rabbi Yakov Yehoshua Falk, and his fame soon spread. In 1767 he consecrated the enlarged Duke’s Place Syna­ gogue, already referred to. The late Lord George Gordon wrote to him pleading to be accepted as a Jew, but he wisely refused. He died in the year 1792.

We do find a gap of ten years after the death of Chief Rabbi David Tevele Schiff, but no reference is found to any lapse between the death of the first Chief Rabbi and the election of his successor. It is clear that retirement at 65 or even 70 was unknown in those days. The late Chief Rabbi Nathan Marcus Adler (born 1803) continued in office till 1890, though from 1879 onwards, advancing years compelled him to rely on his son Herman, later appointed his successor, to carry out many of his duties. During this time the services of the Rabbi of the New Synagogue, Rabbi Moishe ben Meir, were made use of.

His successor was Rabbi Solomon Herschel, son of the earlier Chief Rabbi Herschel Levin, born during his father’s term of office in London. He appears to have achieved much in unify­ ing the whole of Anglo-Jewry and breaking down the barriers between Sephardim and Ashkenazim. He was appointed in the year 1802. The crowning sorrow of his life was the establish­ ment in 1841 of a Reform Congregation in Burton Street, and its breakaway from the community.

Whether this breach created by Reform can be repaired is not

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APRIL-MAY, 1967 — NISSAN, 5727

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within the scope of this article and, indeed, can be determined only by the next office-bearer himself.

The next appointment proved most difficult, with no fewer than 15 candidates being considered. In 1845, the late Rabbi Nathan Marcus Adler was appointed. In addition to his immense scholarship, he proved himself active in a wide range of com­ munal endeavours.

In 1891, his son, Herman Adler, was unanimously elected Chief Rabbi. Already during his father’s lifetime, as mentioned,

from the year 1879, with 'his father’s advancing years, he had carried out most of the duties of office, and with his father’s death, he was, as the late Sir Robert Waley Cohen is reported to have said of the late revered Rabbi Kopul Rosen at the early age of 31, “the natural successor And so we have a formidable list of illustrious personalities into whose shoes the new Chief Rabbi steps. He enters into his exalted office with the pious hopes and good wishes of the entire Anglo-Jewish community.

May the Al-ty grant him strength to carry on and succeed. *

WHY MUST ASSIMILATION FAIL?

By RABBI O. FEUCHTWANGER

We ought to see the red light when we read that, according to the Jewish Chronicle, the eminent Cambridge political scientist. Professor Sir Dennis Brogan, said in a talk to Jewish students: “It would be a pity if Jews were to set out to assi­ milate by peeling off their own Jewish traditions and replacing them by some of the most extravagant forms of Englishness.

When a Jew tries to transform himself into a ‘true-born English­ man’ of the most appalling type, the special kind of contribu­ tion he could have made as a Jew to national life disappears without anything else taking its place.”

It is worthy of note that, last year, in a Jewish-German dia­ logue held in Brussels in connection with the World Jewish

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Congress, as reported at the time in the Hebrew press of Israel, Professor Gershom Sholem of the Hebrew University, who as a pronounced secularist would not be moved by any kind of religious fanaticism, came to similar conclusions when trying to account for the historical process that led from the emancipa­ tion of German Jewry towards its extermination in Hitler’s holo­ caust.

The emancipation towards which the German Liberals of about 150 years ago had helped a great deal, came about not as the result of a struggle on the part of Jewry for equal rights as cultural Jews in a German environment, which would have fitted in with the liberal ideas of the period everywhere, but from an attempt by the Jews in Germany to become more German than the Germans, to make even the little anaemic bit of Judaism they were willing to retain resemble German Protestantism as much as possible and, finally, to become them­ selves the vanguard of German progress and the fermentation' agent of German society.

Sixty years ago, it would have been very hard to tell whether

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this “coup”, which it was to all intents and purposes, had suc­ ceeded or not. It certainly had every chance then, seemingly. Yet even the German Liberals, no diehards for their creed at the best of times, shuddered at such a prospect. They had never contemplated that the Jews would want to teach them how to be better Germans. All their natural instincts for national selfpreservation were thus alerted. Had the Jews, instead of infiltrat­ ing into the sphere of German culture, built up a Jewish culture with a European orientation, as S. R. Hirsch and S. D. Luzatto each tried to do in a limited circle, a fruitful inter-cultural con­ frontation could have ensued, with possibly both sides benefiting from an exchange of ideas and values. But once the inner defence mechanism of the German soul had begun to operate, the shutters came down with a bang, so that a demagogue like Hitler found a most fertile field for his murderous propa­ ganda.

Now, readers may object that, even if all that has been said above is true, it applies perhaps only to German-Jewish rela­ tions. This, however, is not so. Within the last decade, secular Jewry in the United States had become the self-appointed cham­ pion of the constitutional requirement of separating Church and State, and secured a Supreme Court ruling banning even inter-denominational assemblies in State schools.

American Jews were also becoming more American than the Americans. What has been the result? In recent elections to local School Boards, Jewish members were massively defeated, with the slogan: “They are driving Christianity from the schools.” American Jews had forgotten that WASPs (White Anglo-Saxon Protestants) are still the governing elite in the United States. They are loth to allow Jews, however much americanised, to tell them how to work their constitution. They cannot help reacting in cultural self-defence.

NVe similarly remember that there was a preponderance of Jews among the early Russian revolutionaries, but after a decade of revolution, most of the Jews had been eliminated and their memories obliterated. The Slavonic mind simply refused to be guided by the Jewish intellect. Ever since, anti-Jewish discrimina­ tion has prevailed in the upper echelons of the Communist Party. The same process went on in the East European satellite States.

Many Jews, in their usual enthusiasm for what they consider progress, were instrumental in establishing C ommunism and even in incarcerating C ardinals and other clerics immediately after the war, but ten years later they had all been reduced to impot­ ence if not worse, without any prospect of return to power.

Gentile society will not allow itself to be transformed by Jews who have lost the instinct even for Jewish self-preservation.

What ought all this to teach us concerning our behaviour in this country? It is, alas, no healthy sign that one of the chief ex­ ponents of agnosticism in Great Britain is a lineal descendant of the saintly author of the still unsurpassed standard text book on the Jewish religion.

Englishment would like to be prodded into belief rather than disbelief by a Jew. Nihilist drama and fiction by Jewish writers, intended to create a new morality, certainly do not help to embellish the image of the Jew in the English mind.

In contrast, we can do no better than take our cue from Agnon, who as long as sixty years ago, deliberately contracted out of the German-Jewish cultural circle, which he could easily have entered, and ever since has created works of an exclusively Jewish character, pinpointing in the process countless true Jewish values. The result was that he received world-wide recognition for his pronouncedly Jewish contribution to universal culture by being awarded the Nobel Prize.

When he received it from the hands of the scholarly King of Sweden, he proved for everyone to see that any honour from Gentile society a Jew may aspire to is given to him pri­ marily for being a Jew as best he can.

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It is an encouraging sign that, nowadays, in British universities and colleges, Jewish students can be seen proudly wearing their skull-caps and thus proclaiming their allegiance to our sacred heritage, which can give more to the outside world than the individual Jew ever receives from it. Only Judaism and not its negation makes us truly creative and appreciated!

THE CUP OF ELIJAH

By RABBI DR. H. RABINOWICZ

The Seder is jewelled with picturesque symbols: the three matzot, the four cups of wine, the roasted bone, the afikomen, charoset, and the bitter herbs.

Amid all this ceremonial the “Cup of Elijah the Prophet” has a foremost place. After the festive meal and the recitation of Grace, the great goblet is filled, the door is opened, and the prophet Elijah is solemnly invited in, while we proclaim: “Pour out Thy wrath upon the heathens that know Thee not and upon the kingdoms that call not on Thy name, for they devoured Jacob and laid waste his habitation.”

The cup of Elijah has an irresistible fascination for the chil­ dren. Will the prophet really come in and drink the wine?

Anxious eyes, now heavy with sleep, are glued to the mystical cup. How disappointing then, when they discern no tangible sign of the prophet’s visit and no apparent diminution of the wine.

There only remains the comforting thought that the prophet sees and is not seen , and that it is not beyond the ingenuity of Elijah to refill the cup immediately.

Of the “seven prophetesses and the eight and forty prophets” who illumined the panorama of Jewish history, none has so fired the imagination of the Jewish people as Elijah. No book of the Bible bears his name ; he is not remembered for transcendent visions (like Isaiah), for lamentations and reproaches (like Jere­ miah), for mystical profundities (like Ezekiel). Yet his person­ ality has become interwoven with the fabric of Jewish life.

His activities were not confined to the period of his pilgrimage on earth with the effeminate King Ahab and the masculine Queen Jezebel, or the idolatrous worshippers of Baal. His actions on Mount Carmel and on Mount Horeb were but the beginnings of an odyssey that has stretched over thousands of years.

According to legend, G-d gave Elijah a solemn charge: “Be thou now the protector and guardian of Israel and spread the knowledge of Me and the belief in Me throughout the whole world.” Nobly, indeed, has the prophet carried out his mission.

He has visited Tannaim, Amoraim, Geonim, Cabbalists and C hassidim. He has taken on many guises. He has appeared as heggar, Arab, architect, slave. He has been peacemaker between husband and wife, helper in times of trouble, miraculous healer, painless dentist, erudite teacher, minyan man, and “Scarlet Pim­ pernel” to the House of Israel. Many a mediaeval community, it is said, owed its survival to the timely intervention of Elijah the Tishbite, the wandering prophet of a wandering people.

Elijah is no stranger in a Jewish home. As “Angel of the Co­ venant ’, he attends every circumcision ; a seat is reserved for him at the right hand of the Sandek. Whenever Grace is recited after meals, we pray that “the All-Merciful send us Elijah the prophet (let him be remembered for good), who shall bring us good tidings, salvation, and consolation.” After Havdala, when

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we bid farewell to Queen Sabbath, we chant the popular melody, “Elijah the Prophet”. On Sabbath Hagadol (the Sabbath before Passover) we conclude the Haftara of Malachi with the words: “Behold, I will send you Elijah the Prophet before the coming of the great and terrible day of the Lord. And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers” ; a good prologue to the part the prophet plays at the Seder.

Many explanations have been advanced for the institution of the “Four Cups” at the Seder. According to one rabbi, the four cups of wine symbolise “the four cups of fury which the Holy One, blessed be He, will make the nations of the world to drink.”

Others suggest an allusion to the “Four Empires” (namely, the ancient Assyrians, Romans, Babylonians and Greeks), or the four times when the word “cup” is repeated in the dream of Pharaoh’s butler.

The interpretation favoured by most rabbinic authorities re­ lates the “four Cups” to the four expressions of redemption men­ tioned in the Book of Exodus (VI, 6-7). “I will bring you o u t; “I will deliver you” ; “I will redeem you”, and “I will take you. * There is, however, a fifth expression (Exodus VI, 8): “I will bring you in unto the Land.”

In Talmudic manuscripts of the Tractate Pesahim (118a) we read: “Our Sages have taught: ‘For the fifth cup one recites Hallel Hagadol (the great Psalm of praise)’.” These are the words of R. Tarphon.

Though the “Fifth cup “was in vogue in Palestine and parts of Babylon, R. Sherira, Gaon of Pumbedita (968-990) states in his responsum to the Jews of Kairouan that “the four cups are obli­ gatory, the fifth is not.”

Maimonides, two centuries later, decided likewise. Nonetheless, quite a number of authorities upheld the fifth cup as an “excel­ lent work of piety.” Conversely, many held that, “After the four goblets, it was forbidden to drink any beverage except water”. In view of these diverging opinions, this question of the “fifth cup” was relegated to the category of “unsolved problems”. The “fifth cup” was thus called “the cup of Elijah the Prophet”, for he alone will resolve the problem as to whether or not the fifth cup of wine should be drunk at the Seder.

Elijah ben Solomon, the Vilna Gaon (1720-1797), suggests that, as Elijah is the Angel of the Covenant”, his presence is essential on Passover, when the Torah enjoins: “No uncircumcised person shall eat (of the Paschal lamb)”.

Veiled in obscurity, too, is the reason for the opening of the door during the Seder evening. To some it commemorates the opening of the gates of Egypt; to others it is a sign of hospita­ lity, the welcoming of the stranger, or as an indication that, on this night at least, the Jews have nothing to fear, for they’are under the Almighty’s special protection. Eventually,'it became closely associated with the welcoming of Elijah.

Among the dramatis personae of the eschatology, Elijah, the precursor of the Messiah, figures high. To him is allotted the task of restoring family purity, performing Seven Miracles, and introducing the Messiah. Elijah will appear three days before the advent of the Messiah, and lament over the devastation of the V0' / next.^ay again come upon the earth. nd, finally, on the third day, Elijah will appear once more and promise that “Salvation will come upon the earth”. He will slay Satan, and the era of peace will begin.

The Festival of Passover commemorates the Exodus from Egypt and proclaims the undying belief of the Jewish people in Pesach leatid , the Passover of the Future. Our Sages say: “In Nisan they were delivered, in Nisan they will be delivered, in time to come.” It is fitting, then, to welcome into our homes at this season the tireless prophet Elijah, saviour of persecuted Israel and forerunner of the Messiah.

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PESACH — SEASON OF FREEDOM

By RABBI MOSHE COHEN The Meaning of Freedom The central theme of the Pesach symphony is of course the Exodus from Egypt, and many of the Mitzvot are fulfilled as “zecher litziat Mitzraim”—in remembrance of this most import­ ant event, the very key to Jewish historical consciousness. In our Seder Service we emphasise the emancipation from bondage, “me’avdut lecherut”, and this first festival in the Jewish calendar is designated as the Season of our Freedom.

We, of the present generation, living in the West in an atmo­ sphere and environment of political freedom and personal liberty, where the rights of the individual are the established order of the day, may well ask (as we are in fact embounden to ask) Ma Nish tana? What does this celebration of Freedom, year by year, for many generations, accompanied as it is by so many details and meticulous commandments, mean to us?

What special lessons have we to learn from the exact and precise fulfilment of these many Mitzvot? What connection do they have with and how relevant are they to our present “free and easy” mode of living?

Perhaps when the root and derivation of “cherui”—freedom —are examined, the matter will be clarified.

At the very outset, when Moshe Rabbenu demurred at the instruction to command Pharaoh, “Let My People go”, the Divine reply was, “This is the sign, when I bring the People out of Egypt, you will serve the L-d on this mountain”. Thus was the purpose of the Exodus clearly defined. ‘Freedom’ meant from slavery to Divine service.

When therefore the Sages explain in Ethics (Chapter VI) “The Commandments were graven on the Tablets” by stating “Do not read charut ‘engraved’, but cherut ‘freedom’ ”, the implica­ tion is clear. Real freedom implies complete dependence on Law and Ethics.

The acceptance in full of the Ten Commandments which contain all the laws of the Torah is the only assurance for this Freedom.

The Freedom of the Torah The laws and ethical systems designed or formulated by ages for assuring the freedom of the individual have proved ineffective. Man freed from one system of slavery reverts after a period to another form of slavery engendered by other men. The reason is understandable.

Human beings are subjective and limited in their horizons. They are also as different and varied in their thoughts and perspective as they are different in their features. But the systems devised by the Great Thinkers lay down fixed laws intended to regulate the behaviour of these innumerably different types.

The Torah, on the other hand, emanating from Divine omnis­ cience, with His exact knowledge of each creature's ability and potentml, leaves the ultimate choice to the individual. The basis ot the Torah is free choice, and on this choice are dependent reward and punishment. Hence, real freedom, derived from the innermost conscience, can only result from fulfilment of the Divine Law, which is completely objective. Thus “charut”— graven—is synonymous with “cherut”—freedom.

Freedom and Nobility The “K’tav V’hakabalah” equates “charut” with “chori” in accordance with known grammatical rules. “Chori” is nobility.

Real freedom gives one a noble character. The nobleman is independent of outside influences. Joseph is symbolic of the noble character. He was a slave yet free, for he followed his father's teaching, and Jacob is Torah. He was master of himself.

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The C'hatam Sofer illuminates this power of the Torah and the freedom that it brings, in his explanation of the verse: “And the L-d did not lead them through the land of the Philistines”.

(Sh'mot, XIII).

The Talmud in Yoma 85 tells us that the Israelites in Egypt were depraved and degraded to a very low standard of morals.

It may have been supposed, therefore, that the Israelites needed some sort of apprenticeship, some training in the manners of “civilised" people before being called upon to fulfil this empirical task of accepting the Torah for a complete mode of life and of becoming the teachers of the human race. But, no. This meta­ morphosis from abject slavery to the highest nobility needed no interim period of civilising influence.

Although the ethical standard of the Philistines was higher than that of Egypt (and therefore Isaac was advised to reside there), yet the Al-ty did not lead Israel through ;hat country to acquaint themselves and learn of “ Derech Eretz”, in other words, the good manners of the Philistines, “for it was near”— for there was nevertheless still some relationship with the demoralising Egyptian way of life. There had to be a complete break. There, had to be a way direct to Divine service, for the Iorah is complete in itself—as the Psalmist sings: “The Torah of the L-d is whole, restoring the soul". A complete life spells cherut , freedom in all its varied aspects.

Freedom in Society The first of the Ten Commandments states a fact. “ I am the L-d Who brought thee out of Egypt”. Upon this fact that you are now and always must be a free man is based the whole T o rah.

It is the keynote of Jewish historical consciousness. The Torah could only be given to free men, and whenever the Torah speaks ° f human relationship, this fact of the Redemption from Egyptian slavery is usually mentioned. It is not possible, within the limits of this article, to quote all the relevant passages which show how this fundamental principle is practically applied in the Iorah to relationships between employer and employee, master and Hebrew servant, and extended to the rights of the Gentile slave and the treatment to be accorded to the stranger.

On the Mishna and Gemara, Kiddushin 140, Maimonides enlarges to explain inter alia that the master must treat the servant as equal to himself and, in some instances, even better than himself. He must not give him any debasing duties nor undermine his inherent dignity by forcing him to do servile tasks. As the Talmud puts it: “He Who acquires a Hebrew servant (i.e. purchases him from the court) is as though he acquired a master for himself”. He must also present him with the free gifts due to an ordinary servant at the end of service.

(A law to similar effect was only recently promulgated here in this country).

The reason given for all this treatment is: “And you shall remember that you were a bond-man in Egypt” (Deut. XV).

On the freedom of the worker to withdraw his labour even at midday, as stated in Baba Motzia (77b), Maimonides states as the reason the Torah’s declaration: “For the Children of Israel are My servants” and not servants of servants, a direct refer­ ence, of course, to the Exodus.

As regards the Gentile slave, apart from the direct command in the Torah that a Gentile slave is freed if the master is cruel and as a result the slave is deprived of eye or tooth, the Talmud in Kiddushin 25 details many other vital limbs whose loss eman­ cipates the slave. There is also the law of capital punishment for the murder of a Gentile slave. However, a rule even more illus­ trative of the right to freedom of the human being, whoever he is, can be found in Gittin 3 Mishna 5, which notes the case of a Gentile slave owned by two partners. If one of the partners

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grants the slave freedom, the other must also comply ; for as a half slave-half freeman he can marry neither a freewoman nor a slave. The Mishna continues: “May he never marry? and was not the world only created for fruition and increase?” The I orah is here interested in the human rights of the lowest grade of citizen of whatever nationality. This law of 4,000 years ago “humane” laws of modern civilised peoples, who keep thousands in captivity or prison for years on end.

Freedom of the Individual Man In general, freedom can be divided into three categories: politi­ cal, economic and religious or ethical. Each of ithese is contained in one of the three Pilgrim Festivals. Passover denotes political freedom, Shavuot, religious freedom and Succot, economic free­ dom. Thus, freedom of the individual is expressed in the Pesach ritual; responsibility for one’s actions, through Torah, is declared on Shavuot, and the basic right to own and enjoy one’s own property is made manifest on Succot, the Season of Ingathering and the Feast of Rejoicing.

In the memorable language of his eighth Psalm, wherein man is installed as ruler of all creatures on earth, King David established the freedom of the individual man. For he who rules must needs be free from outside influence, and he is responsible only to the C reator of the Universe.

The theme of freedom runs like a golden thread throughout Jewish teachings, and the “Yetziat Mitzraim” celebrated on Pesach gives expression through the Mitzvot to this theme and the inherent longing for liberty in the human consciousness.

However, the Torah commands that no “stranger” may eat °f paschal offering. This most important of the Pesach Mitzvot was forbidden fo one who estranges himself from his father's house and teaching, to a man who hankers after slavery and does not wish to be free. One who abandons responsibility for his actions, cannot partake in the joy and pleasures of the Season of our Freedom.

Preserving Freedom For the keynote of Passover is “shemirah”—watchfulness.

Prom the first command to “guard” the paschal lamb from the tenth to the fourteenth of Nissan, through the strict behest to “watch" the matzot, to the oft-repeated injunction to “observe” (oi* more literally “preserve”) the Passover Festival, the theme ot shemirah returns again and again. The human right to freedom, proclaimed anew each year on Pesach as on that first Pesach in Egypt, demands constant guard against constant hazard. The price of Liberty is Eternal Vigilance.

May we be worthy of hearing the Great Shofar of our Freedom .ira ra m r

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GALLERY OF OUR GREAT THE TANYO

By B. HALEVI Rabbi Shneour Zalman, ben Baruch Mi-Ladi, the Tanyo, was born into a Litvish family in 5707 (1747).

He was already a master of Shass and Poskim at 16. He married the daughter of a rich man in Vitebsk, and was thus able to continue his learning. He also had a knowledge of mathematics, astronomy, philosophy and Kabbolo, in which he followed the teachings of the Ari. Once, when on a journey on a morning in winter, his feet became frostbitten. The driver of the coach brought him to an inn, where the old innkeeper rubbed his feet with snow and brought warmth to them again. Rabbi Shneour asked the inn­ keeper, who seemed to be a frum Jew, about his affairs. He told him that he had been an innkeeper for 50 years in this village, where he was the only Jew. “How often do you go to Shul?” asked the Rabbi. “I go to the Shul in the nearest town on Rosh Hashono and Yom Kippur.”

Rabbi Shneour tried to persuade him to move to the town in his old age, where he would be able to go to Shul every day, and go to Shiurim.

“But how will I earn my living there?” asked the old man.

“How many Jewish families live in the town?” “About a hundred” replied the old man.

“Don’t you think”, asked Rabbi Shneour, “that if Hakadosh Baruch Hoo can give Parnoso to a hundred families, he can do so for one more?”

The old man collected his belongings, and prepared to move into the city.

The Meseritzer Maggid showed great love for his Talmid.

When he died, and his successor, Rabbi Menachem Mendel of Vitebsk, left for Eretz Yisroel, Rabbi Zalman became the head of the Chassidim in White Russia.

The Movement of C'hassidus was spreading far and wide.

There were also some who misunderstood and misused the teach­ ing of Chassidus, which resulted in great opposition from many Rabbonim. With the Vilna Gaon at the head of them, they laid a Cherem on the Chassidim, and a regular strife between the Chassidim and Misnagdim (opposition) followed. Rabbi Shneour tried to make peace, and discuss matters with the Gaon, but the latter travelled away from Vilna when Rabbi Shneour 01other Chassidim went there. Rabbi Shneour told the Chassidim not to fight against the Misnagdim, but to take no-notice of them. He realised of course, that the greater ones among the Misnagdim meant everything Leshem Shomayim, but he said that they were mistaken in their opposition.

In order to strengthen the Chassidim. Rabbi Shneour introduced special Minhogim, the Nusach Ari, instead of the usual Ashke­ nazi Siddur, special houses for davvening, and a different Kesher Tefilin.

The Misnagdim thereupon informed the authorities that the Chassidim were unloyal dissenters, who were causing a big quarrel. Rabbi Shneour Zalman was arrested and taken in chains to St. Petersburg (Leningrad), For three months he was kept imprisoned in a fortress, and then he was examined by a secret commission.

He was ultimately released on Kislev 19 by order of the Czar, just as he was singing the Posuk: “He delivers my soul in peace from the battles against me.” But, two years later, he was again imprisoned as a result of denunciations by Misnagdim. He was, however, released on the accession of Czar Alexander.

Ttfge Thirteen

He became very famous because of these episodes, and the number of his pupils increased a great deal.

His main written works are Tanyo, or Likute Amorim, where he gives a scientific explanation of the ideas of Chassidus ; his Shulchan Aruch, his commentary on the Siddur and on the Chumash.

The movement of which he was the head became known as Chabad, being the abbreviations of Chochmoh, Binoh and Da’as.

They laid great stress on Limmud Torah, thus averting a dangerous road along which some Chassidim went; but the Chochmoh of the Torah must be accompanied by an under­ standing—Binoh—of the inner soul of the Torah which is clothed in the outer Halocho. Only then can one have proper knowledge—Da’as.

Because of this Sefer mentioned above, Rabbi Shneour Zalman is often called just “Tanyo”.

During his prayer, he was once heard to say: “My Lord and G-d, I do not desire Gan Eden, I do not desire Olom Habo, I desire only Thee Thyself”. He also said once: “I have spent twenty-one years on truth: Seven years to learn what it is, Seven years to drive out falsehood ; and seven years to acquire the habit of truthfulness.”

When Napoleon invaded Russia, and came to Ladi, the Tanyo fled with his family and became ill on the way. His death was drawing near. His friends came to the side of his bed and told him to say Vidui (confession). The Tanyo smiled and said: “Friends, do you really believe a death-bed confession contains much merit? No, friends! A man should say Vidui when he is seated at his dining table, and eating the good food on it.”

He died in Pyem in 5573 (1812).

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A CHANGE OF CIRCUMSTANCES

By S. K. The little boy from the village arrived early on a Sunday morning to stay with his grandfather in the London suburb where he lived. The traffic lights, which he could see clearly from the window of his room, were the first wonder to engage his attention. He had never seen their like at home, and they in­ trigued him to such an extent that, for a long time, he felt power­ less to lemove his gaze from them.

He did not associate them as yet with any form of traffic control, for the hour was still too early for vehicles to begin moving, and he was puzzled by the seeming lack of purpose in the unfailing regularity of the change-over from red to amber, from amber to green, and then the reverse process.

“The red tells motorists to stop,” his grandfather explained in answer to his query, “the amber to get ready, and the green to go ahead”. “But,” protested the child, “there have not been any motorists passing by in the last hour, so it’s silly for the lights to keep on changing when there’s no one there to take any notice.”

“Ah! you must remember,” the grandfather rejoined, “we never know when they will be needed”.

The attitude of this child is represented today in the protesta­ tions of many of those Jews who have strayed from the fold, on the ground that we do not need certain laws of the Torah to regulate our lives in this “civilised” era. The prohibitions of Shaatnez and “rounding the corners of the head” (or removing the beard with a razor) and other similar statutes for which no apparent reason is given, are usually the first to be ignored by those of weak faith.

In the past, such Jews may have argued that, if their purpose

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was to serve as a barrier against becoming exactly like the Goyim, they were unnecessary, for there was very little danger of assimilation at that time. If they could only have looked ahead, however, to the extent of assimilation in our own genera­ tion and to the alarming rate of intermarriage, they would have realised that the effect of observance of such Mitzvot, whatever their hidden reasons may have been in the Torah, has been shown to assist Jews in retaining their separate identity among the nations.

Similarly, the laws of Passover all have to be studied in great detail, whether they seem applicable to our times or not. One never knows when they will be needed by the Jew who wishes to be observant. During the Blitz on London in 1941, for in­ stance, those religious Jews who rushed to the public shelters every evening as darkness approached, were at a loss to know what to do about the Seder when Pesach was nearing.

Some will recall Dayan Abramsky's advice from the pulpit on that Shabbat Hagadol. As a result of his learning, he was able to pin-point the essentials of a Seder and to show how, when confined to these, the whole service could be conducted (begin­ ning soon after the Shekiah) within the space of fifteen (or at the most, twenty) minutes, thus enabling the participants to reach their shelters in time. The Beth Din, at that time of scarcity, also permitted certain foods to be consumed on Pesach which, although not actually Chametz, are normally prohibited, except in emergencies. The laws of “purging” and “glowing” of chametz utensils were likewise specially needed by those Jews who had lost their Pesach ones through the bombing, when they would normally not have given them much attention.

The Jew who engages in learning for its own sake, simply as a Mitzva in the Torah, will never be caught off his guard. Whether the laws he studies are relevant to his own generation or not is none of his concern. He regards the regulations in the Torah in the same way as one regards traffic lights, that is, as operating regularly for our own good, irrespective of whether the recipients of the benefits are immediately at hand or not.

CHAIM ZUNDEL MACCOBY, THE KAMENITZER MAGGID ( 1858— 1 9 1 6 )

By JULIUS JUNG ( hiel Rabbi Dr. Nathan Marcus Adler died on January 21, 1890 (Tevet 29). A week later, Chaim Zundel Maccoby arrived in this country. It is a rather strange coincidence that, during the same week, the Federation of Synagogues appointed Rabbi Dr. Mayer Lerner their first Rabbi.

Maccoby took his letters of introduction from the head of the Chovevei Zion in Russia and from the Rav Hagaon Reb Shmuel Mohliver to Rabbi Dr. Hermann Adler, the Chief Rabbidesignate and the youngest son of the late Chief Rabbi.

Dr Hermann Adler was greatly impressed by the contents of the letters of introduction, as well as by Maccoby himself. He asked him there and then to deliver the Hesped to his late father, which was to be held at the Princess Street Synagogue on Sunday, February 2 (Shevat 12).

The Jewish press did not record the arrival of the great Mag-

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gid on these shores, except for the Jewish Standard, which repor­ ted: ‘T h e well-known lecturer of the Russian Chovevei Zion known as the Kamenitzer Maggid has arrived in London, after having been prohibited from lecturing in Russia”.

The Princess Street Synagogue, draped in black for the occa­ sion, was well filled with distinguished leaders of Anglo-Jewry, ecclesiastical and lay alike. They included among the mourners, sons of the late Chief Rabbi. Dr. Hermann Adler, the youngest son and the Chief Rabbi-designate, had sent in an apology for his unavoidable absence through having to officiate that very afternoon at the laying of the foundation-stone of the Hammersmith Synagogue.

Thus, Anglo-Jewry was given an early opportunity of listening to the young, but already famous Maggid. His Hesped took three hours to deliver. The congregation listened with profound atten­ tion, and his soul-stirring words brought many a tear to the eyes of the congregants.

As he had earlier done in Russia and Poland, so now in London, he quoted the Talmud by the yard. His sermon was a symphony, a complete development and variation of his theme in every legitimate and illegitimate way. That the congregation was able to hang on his words with delight for such a long time proved him to be an outstanding scholar and orator.”

His sermon became the talk of the town. Such remarkable oratory had hitherto been unknown in the Anglo-Jewish com­ munity. Dr. Hermann Adler was most favourably impressed by the reports that subsequently reached him of the outstanding Hesped the Kamenitzer Maggid had delivered, and decided henceforth to take a personal interest in the future of young Rabbi Maccoby.

Another leader of the community who had noted the great qualities of this young Rabbi was Sir Samuel Montagu, the President of the Federation of Synagogues. Although good friends personally, each planned to interest him in his own special community, i.e. the United Synagogue and the Federa­ tion of Synagogues respectively. For a while, however, the young Maggid was to be otherwise engaged.

Most of the younger generation of foreign Jews residing in the East End of London had a very imperfect knowledge of Jewish education and Jewish history. Some kind and wellmeaning people therefore decided to improve the position by the establishment in April, 1887 of the Kadima Association.

This was devoted to the study of Hebrew literature, Jewish his­ tory and the condition of the Holy Land, a movement power­ fully stimulated under the pressure of the Russian persecution.

The object of the Association was to be obtained by means of a library and reading room as well as frequent lectures and debates, from which, however, sectarian discussion was to be excluded.

In addition to Anglo-Jewish newspapers, the reading room was provided with Hebrew papers published in Germany, Russia and Palestine. Kadima also endeavoured to keep poor immigrants away from the mission halls, which these poor people were generally tempted to frequent by the offer of warm rooms, food and medicine. Although seemingly harmless, this unfortunately led all too often to their conversion.

The Association also established classes for English, and sup­ plied free writing paper. At first the members used to meet in one of the many Jewish restaurants in East London, but when, within a few months, their membership exceeded 150, they rented permanent premises in Tenter Buildings, St. M ark’s Street, Aldgate.

Not long after his arrival, Chaim Zundel Maccoby proceeded to establish in London a Chovevei Zion Association, a natural offspring of the Chovevei Zion established in Russia soon after the terrible outrages on our people in 1880 and 1881.

A provisional committee was established by him on April 4, 1890 and made rapid progress, and this Association became the

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source of branches which were subsequently established by him in many provincial cities. A number of influential and far-sighted leaders of Anglo-Jewry presided over its public meetings, and by their complete identification with the new movement, ensured its rapid progress and gave it a dignified status in the community.

Most unfortunately, the majority of leaders of the community did not at that stage share their views.

The clear-cut views of Rabbi Maccoby and some of the sym­ pathetic Anglo-Jewish leaders on the aims and purposes of Chovevei Zion are here briefly recorded.

After depicting the wretched state of four million of our people in Russia, whose condition he declared to be worse than at any time since the Dispersion, Rabbi Maccoby saw no hope of improvement for them. The only remedy for these evils, he declared, was emigration to Palestine and the establishment there of agricultural colonies. Had other Jewish leaders particularly those of the West, then shared his views and acted accordingly by supporting Chovevei Zion with all their might, most of our people would have emigrated to Palestine and thereby rendered impossible the ghastly, unforgettable and unforgiveable holocaust in our own day.

Being deeply religious, Maccoby declared Judaism without its religion to be a misnomer. Judaism as a nationality and nothing more than a nationality was as fantastic a conception as religious Judaism without its national aspirations, he stated. Stressing that only people who knew the Bible and kept it were proper Jews, he defined “Jewish nationalism'’ as a compound of three princi­ ples— religion, language and land.

It was the want of one of these factors (land) which, in his view, was the cause of all the Jews’ misfortunes of the time. In enumerating these, he stated that there had been no fewer than 850 conversions in Russia in 1889 and in Germany 2,300 mixed marriages, whose offspring would have but a faint knowledge of Judaism. Wherever Jews might live outside Palestine, be it Eng­ land or France, China or Morocco, they were only strangers in a strange land. The heart of th Jew involuntarily — even sometimes in spite of argument and conviction — yearned for Jerusalem and the Holy Land.

The object of Chovevei Zion was to prepare a refuge for our persecuted people in the Diaspora, and a life of profitable labour in a proper Jewish religious atmosphere for members of our people who would otherwise become hopeless paupers themselves and help to perpetuate pauperism among many of their brethren in the large cities of Europe.

As soon as our wealthy brethren in this country were brought to view the matter in this light, they would rouse themselves from their apathy and heartily co-operate with Chovevei Zion.

Chovevei Zion had therefore been formed for the benevolent purpose of encouraging Jews to settle in Palestine for productive labour. For this purpose the society would render assistance to settlers devoting themselves to handicrafts and, specially, agri­ culture, providing money, farming implements and tools.

Jhe need for implementing the aims of Chovevei Zion in England became more apparent to Rabbi Maccoby when he looked at East London, with its mass of Jewish tailors, boot­ makers and carpenters, all living in overcrowded, unhealthy tene­ ments and obtaining at best but a scanty and precarious existence.

He stressed again and again the indisputable fact that many com­ petent observers were completely satisfied, in spite of the contrary views of many English Jews, that the soil of Palestine, although neglected for close on two thousand years, required only intelli­ gent treatment to enable it to yield ample harvests once more.

Maccoby often urged that the children in the Talmud Torahs should be taught in English, but should also learn to speak, read and write Yiddish. When people forget their Yiddish, they also

Page Fifteen

lose their sympathetic feeling for the Yiddish-speaking Jew. He exhorted the children, when examining them in Talmud Torahs, to beware that they were not led away from the study of the Torah, for no branch of study must occupy a more prominent place than the study of the Torah.

The views of the leading Jews in sympathy with Chovevei Zion were no less clear. Here are a few of their declarations: Colonel Goldsmith enthusiastically advocated the cause of the colonisation of Palestine, both from its sentimental and practical aspects. He was of the opinion that such colonisation was prac­ ticable, and that the obstacles against it, particularly the want of irrigation, were to a great extent imaginary.

H. Guedalla, after referring to his late esteemed relative, Sir Moses Montefiore, and his love for Zion and Jerusalem, said that he considered it a sacred duty to support Chovevei Zion and co­ operate with it. He hoped that before long the wealthier brethren would assist in this holy undertaking.

Herman Landau, after admitting that he had hitherto stood aloof from the idea of colonisation of Palestine, said that he would do all in his power to effect the return of the Jews to their historical home.

Sir Samuel Montagu, M.P. declared that no one should say one word to damp the enthusiasm evinced in such a laudable cause.

Joseph Prag had the warmest sympathy with any movement having for its object the revival of national feeling in our race.

Chovevei Zion was a society founded upon those principles which were calculated to further the ends it had in view.

Chovevei Zion gave a practical bent to what had hitherto been an abstract sentiment. It was essentially a democratic movement

LONDON TALMUD TORAH COUNCIL

PASSOVER HOLIDAY NOTICE TO PARENTS The attention of parents is drawn to the fact that schools will be in session during Passover.

Parents are advised that on Monday April 24 (Erev Pesach), Thursday April 27 and Friday April 28 (Choi Hamoed), they should ensure that their children take Passover food with them to school and, where difficul­ ties are normally experienced in schools with regard to such practice, then the parents should send a note to the head teachers concerned pointing out the religious requirements.

In regard to I uesday April 25, Wednesday, April 26, Monday May 1, and Tuesday May 2, 1967, these days 'being Yom Tov, children should not be in school.

Parents should address a letter to the head teachers concerned, informing them that their children will be absent because of the Jewish Holy Days.

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APRIL-M AY, 1967 — NISSAN, 5727

We had prayed for Palestine, we had mourned over Palestine and we had sent our aged to die in Palestine, but Chovevei Zion aimed to direct the unorganised efforts into a practical channel by means of a properly arranged scheme of colonisation, to form a nucleus of a nation that would make its influence felt on the history of the world.

It cannot be too strongly stressed that Chaim Zundel’s work for Chovevei Zion was to him a labour of love, freely discharged with a full heart. He even paid his subscription most regularly.

His very modest income was derived from his s.alary(!) as the Rav of the small Chevrah Ma-agle Tzedek* (“Path of Righteous­ ness ), to which position he had been appointed a few months after his arrival in 1890. They paid him £2 a week.

Later in the same year, he was appointed Rav of the Israel Society", consisting of four little Chevrahs. The were mostly working men who found it difficult to Maggid his salary, and so they would often appeal

“Netzach members pay their to other

In 1893, the Federation agreed to grant the Chevrah assistance to obtain compensation when its site was acquired by the authorities.

It later amalgamated with the Kalisher Synagogue, subsequentlv rebuilt in 1894.

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Chevrahs for assistance, in return for which the Maggid would preach at their services.

His salary was much too small to keep him and his large family free from hunger, so he wrote articles in the Yiddish press on the Sidrah of the week and occasionally even acted as Chazan, but he refused as a matter of principle to receive any gifts from wealthy members of the community, not excepting Lord Rothschild and Sir Samuel Montagu, who had repeatedly wished to help him. He wanted to remain completely independent and be able to express his views without fear or favour. Thus he re­ mained a proud, but very poor man all his life.

Whenever it became known that the Kamenitzer Maggid was due to speak at a Synagogue or in support of Chovevei Zion, the crowds would gather hours before the proceedings started, and occasionally police had to be employed to regulate the crowd.

He kept his hearers spell-bound in his eloquent manner, just as he had formerly done in Russia, and reports about his addresses began to appear in the Jewish Chronicle. the Jewish World. the Yiddish press and other periodicals then representing West End Jewry.

(To he continued)

THE FEDERATION OF SYNAGOGUES Derashol in Halachah and Aggadah will be delivered on Shabbai Hagadol, April 22 as follows:

YAVNEH SYNAGOGUE, Ainsworth Road, E.9.

D ayan M. F isher After Mincha CANNON STREET ROAD SYNAGOGUE Cannon Street Road, E .l.

D ayan I. R udnick After Mincha SPRINGFIELD SYNAGOGUE, Upper Clapton Road, E.5.

D ayan S. G ukovitzki Before Musaf

FINCHLEY CENTRAL SYNAGOGUE, Redbourne Avenue, N.3.

R abbi P. Braceiner After Mincha COMMERCIAL ROAD GREAT SYNAGOGUE, Commercial Road, E.l R ev . P. Somen After Mincha YESHURUN SYNAGOGUE, Fernhurst Gardens, Edgware.

R abbi B. L apian After Mincha

SHA ARE SHOMAYIM SYNAGOGUE, Lea Bridge Road, E.5.

R abbi M. Smith After Mincha

STAMFORD HILL BETH HAMEDRASH, Lampard Grove, N.16.

R abbi I. W aserman Before Mincha

SHOMREI HADATH SYNAGOGUE, Finchley Road, N.W.3.

R abbi D. Berkovits After Mincha

ILFORD FEDERATION SYNAGOGUE, Coventry Road, Ilford.

R ev . I. N odel After Mincha

SINAI SYNAGOGUE, Woodstock Avenue, N .W .ll.

R abbi J. Rosenfeld After Mincha

SH EPH ERD S BUSH, FULHAM & DISTRICT SYNAGOGUE, Poplar Grove, W.6.

R abbi I. L. A brams Before Musaf

OHEL SHEM SYNAGOGUE, Chamberlayne Road, N.W.10.

Rabbi M. Singer, B.A. After Mincha

GREAT GARDEN STREET SYNAGOGUE, Greatorex Street, E.L R ev . L. Shaposnick After Mincha

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IMPRESSIONS OF THE MASADA EXHIBITION

By E. HOROWITZ

The Masada exhibition sponsored by The Observer at Lon­ don’s Royal Festival Hall, attracted a steady stream of interested enthusiasts, who kept the exhibition’s limited floor space packed to capacity throughout its opening hours.

Both Jew and Gentile alike seemed to sense that this was no ordinary exhibition, but a rare opportunity to view a display of priceless antiquity and absorbing interest. Moreover, the exhibition’s story of the heroic resistance at Masada, with its inevitable tragic end, was extremely inspiring. This served as a very well defined background, creating an atmosphere that could quite consciously be felt.

Upon entering, the visitor was immediately confronted by a wide screen upon which was shown a series of lantern slides depicting the rock of Masada at dawn and sunset and also from various angles. A recorded voice tersely announced each diffe­ rent shot, and the series was running continuously, commencing once again as soon as it ended.

At this stage of the exhibition, the emphasis appeared to be placed on the excavators rather than the excavated. A set of photographs along one wall showed a typical day in the life of these voluntary and unpaid diggers, including rest periods appa­ rently spent sitting in a wheelbarrow!

On another wall was a large selection of letters from all over the world, from people in all walks of life, expressing delight and approval of the Masada excavation scheme and, in most cases, begging to be allowed to take part. I particularly noted one letter, the joint authors of which readily admitted that they had no previous experience of excavations nor any archaeological knowledge whatsoever. All they had to commend them was burning keenness and two stout backs!

Another letter came from a woman far too well advanced in years to be of any use on a project of this kind. It seems that Professor Yigal Yadin, who took charge of the Masada excava­ tions, must have had some bulging mailbags when the news of his proposed scheme travelled around the world!

On yet another wall appeared some cartoons from contemporary Israeli sources caricaturing the excavators, who must have been the butt of many humorists while the excavations lasted.

In a more serious vein, on the same wall, some indication was given of the adverse conditions that had to be contended with.

Bu.r.nin^, heat by day contrasted sharply with the night’s bitter cold. There were sand-laden gales to be endured, and violent rainstorms that tore tents to pieces and created thick clinging mud.

6 6 The excavators must indeed have had immense fortitude and dedication of purpose to withstand the fury of the elements on this desolate and exposed rock plateau.

Next came a centrepiece featuring some of the tools used during the actual excavations. Spades, buckets for carrying water and unwanted soil, and sieves for separating broken fragments o jars and mosaics from the soil. The special helmets that were sometimes worn were also shown, and a large notice bearing

Page Seventeen

the warning that anyone straying from the marked-out paths did so at his own risk.

Two small glass cases now came into view. The first of these contained a salt bag which had split open but still retained a small quantity of that precious commodity. Upon analysis this salt was found to be in good condition. The second case dis­ played a plait of hair from the head of a young girl, with the remains of one of her sandals found lying nearby. This plait was greatly publicised and must surely rank as the most moving item on view at the exhibition.

This was followed by a large model of the rock fortress of Masada, which looked very like a slab of chocolate cake which has been partly cut away, revealing rich layers inside. Indicated on this model were Herod's palace and the zigzag path by which one ascends to the top of the plateau. Another model showed the Mikveh that was found at Masada, this being the oldest existing example in the world today.

A group of large jars of various shapes now summoned the visitor’s attention. These were quite remarkable, as they had been shattered beyond conceivable repair ; yet by dint of pain­ staking labour and monumental patience their restoration looked really convincing.

The mosaic patterns that covered the floor of Herod’s palace must have been truly astonishing. Some coloured photographs showed the remnants of this bygone splendour, and a small sec­ tion of actual mosaic work was also on view.

After the destruction of the Temple and the conquest of Judaea, the victorious Romans struck a coin with a special design to mark their triumph. This bore the inscription “Judea Capta” (Judaea in captivity) and showed a Roman soldier standing erect ' over the chained and mourning figure of Judaea. An example of this type of coin could be seen.

The reconstruction of a Zealot home was an inspiration. It was really thrilling to peer into the dark bare room and perceive its sparse furnishings, oil lamps set into niches in the wall and jar at the entrance from whence a daylight effect came flooding in.

The Masada scrolls would not impress the casual observer.

The fragments are far too small and incomplete to excite the imagination, but they are important to the expert archaeologist.

They are dated, and this provided vital and conclusive proof regarding other matters which had hitherto lain in doubt.

Now the results of the excavations could be seen in full force.

Remains ot food such as walnuts and olive stones still dis­ tinguishable despite the centuries, shreds of material with re­ markably vivid colours, cosmetics, jewellery, knives and assorted tools all combined to give a memorable and lasting impression.

In addition to all this was a large selection of silver shekalim and half shekalim, mostly in very good condition.

A Roman atmosphere was provided by some large battle standards complete with various emblems, a reconstruction of the type of catapult used during the Masada siege, and a minia­ ture panorama of the Roman army in full array at Masada.

The exhibition now moved to its tragic climax. On a wall, against a background of a rising flames effect, were inscribed the defiant words of Eleazar ben Yair, the leader of the Masada resistance, calling upon all to give up their lives and die as free men, rather than be subjected to abject slavery. Specially presented were the small tiles, each bearing a name, and believed to have been the actual lots that were drawn up by the last survivors to determine which one of them should kill his com­ rades before perishing himself. A photograph of some of the bones that were found was displayed.

After a few hours spent in the historic past, it felt quite strange to re-emerge into the modern bustling amosphere of the Royal Festival Hall. The visitor left with much to reflect on and ponder over alter this unique and rewarding experience.

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SOME IMPORTANT PESACH RULES

r Ti n

ix n mbynm niXD bw nnDtyn pn m m zn^tyn xm ntyp nnxm “■’Sin pnb dm DTEn nym ifjtyn m i n x n p ay noADn rm n m m psr? tyfttymy nytyn noADn dm by dttim m m m n p n rm

Mo ot Chittim cron myD It is customary to distribute money or gifts of food to the needy before Pesach, so that all our brethren should be able to celebrate the Festival and the Seder Service.

"l "IMP// TMDD1 in*?ty3 mnr»»n m ix n i "mDP,, noM in ty* m m id mr> m i n Tiyi noADn r m 1? mAmxn m n rnrrm b v n m x n j\n b *6 .m m rinDiy da ’" x m mab xinty r m y DDiiyn nx nb w ’lpnbi n y m nx n n 1? nxrn n^nAn rpyan by ^y v rsp n nmDTprny *px bhiddd iax n m .nb m x m hd xbn .ddazm dm md bw 'ty s n ddxdd m m o ixtpd xbw id AHAD p i (D'^ty p M MD*>1 TIMD) — V'EH mD^fiD nnDty M") MD1 *?y x^i Di2 b Dm n by npix pics*? d^ ai bw rn n x d p ton riRD AHADH p i MDW IX D*»M1 D^AID D1DDD /DiT’^y ly w n b xb v ,,i?nAJ? MD^D DM1DDH DPD X*7X DMIDH *?y HpTS □’’pDID I’Xiy TADtyX .□’’Aimo b tn w

Passover Products Only such Matzos, wines, foodstuffs and all other Pesach commodities should be purchased that bear the Passover Hechsher of a recognised Rabbinate. A mere label “Kosher l’Pesach" is not a Hechsher.

M'chirat Chametz fDn JiTDD It is obligatory to dispose of all leaven in one’s possession before Pesach and not later than one hour after Hafsakah (see para. 6). Chametz which is not destroyed much be sold to a non-Jew. The sale is usually arranged through a Rav. Bedikat Chametz fDn npMD J he search for C hametz in the home should be made after dark on the evening before Erev Pesach (i.e. this year, the evening of Sunday, April 23). The full procedure and the blessing are printed at the beginning of the Haggadah.

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Bi'ur Chametz yftn liyM All C hametz must be destroyed or sold to a non-Jew and Kol Chamirah XTDn to recited not later than one hour after the Hafsakah (see previous para.).

Fast of the Firstborn d m i DD rPAyn All firstborn, and fathers of firstborn sons under 13 years of age, are obliged to fast on Erev Pesach, April 24.

However, in most synagogues a Siyum is arranged after the Morning Service and those participating are thenceforth per­ mitted to eat.

Kashering of Utensils n^yAH Utensils should be “kashered” before 10 a.m.

New utensils require T ’vilah.

The Laws relating to Pesach are m a n y; the above is only a brief outline. If there is any question or doubt, especially with regard to the kashering of utensils, the advice of a Rabbi should be sought.

Hafsakah npDSH No Chametz may be eaten after the Hafsakah, that is, this year, 10.15 a.m. on Monday, April 24.

“7K1ET m s m n n

THE FEDERATION

SYNAGOGUES

NOTICE TO MEMBERS

THE BETH DIN (Rabbinical Court of The Federation of Synagogues)

SESSION

LEM AN STREET. LO N D O N (TEMPORARY ADDRESS)

O N S U N D A Y 10.30 a.m M O N D A Y to T H U R S D A Y 10.30 a.m. -

p.m p.m 2.30 p.m. - 4 p.m

A U T H O R ISA T IO N S FOR M ARRIAG ES S U N D A Y - T H U R S D A Y 10.30 a.m. - I p.m. ^

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Members are invited to avail themselves of the services of the Beth Din in all religious matters

Enquiries and appointments: Clerk to the Beth Din, Rev. I. M. Braier, 64 Leman Street, London, E

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pioan ]a s"an i’a m a w n n a m 1? x n a a o x x’a a T"’n p ’o n p n .(T"o ,D"an mm x "a n a xaia) " a a ’miyaa by n aa1?,, xm yiap pim ‘r m n .npns pnmai m o w pm arai,, :y in r yix / i a i "npnx pnm ai m a w pm araiy main*? u n a (fiawi) nnoan n x n p n n x „ x"a p r o op'rn ’‘raw aai xia1? m ny^ xaann nawmy ’a 1? — p a ’aa ’nx anai . . . m a w ."□” nn p a a a a n a a n a a ’nam y a m a in 1? ’ixn ,ia a m B’nan

opmw nnipn .flanpa) " a ’n a 1? n n s a p x „ a"y 'a nn □t o t xnaaa ,na aiy1? n on w , 'a naSn r a p a s p w n p a n ’‘rioa m aSn a " a a n .□ via1? n n sa pxiy /B’^ y a1? n n t y xbi nmya M a n ‘ry ,n m a nnx n n sa n m n i ^ x „ : I 1?! n"n m a o i n r a m i a n ."ab’aiya an p n V n\n noian naoa a m a (i/sin p ’an nao nano) x’w n m a a n n a x laan ,im a nnx lWna a ’w y amy la y ’aai iaa ’iyya by awm n bn„ M n n ’w y aiy n m n a iaxxa x^i ,xiiy n ^ m m ]n n i’ina m a w i a ." d w i v v/y n*?n nnw n1? an a anna1? ib’yv o^ jiil

ninoj] m ain

Page Nineteen

nnfcpnn nmn) m w i nxxa„ *poxn an nnaiy — urinal ]ar .(yaaa

ixai ,nnx nxa ansa nx’m1? nor Detain w'rtya nnx ‘ra mna *p .mtyxna m yya1? naT

^>xnwa anxn ^aira a” n ’npia ,xis’x ,a’ina ‘rxnw ’nyia □xy “rate ,nnxa mnym mnn ,nayn nrnaa inn ’m x i1? aiyawi •]arn brv ’oio pxn imrnaa nxmym nwnp bv yap rmnn am\n i^ s x i /n ’nyia bv miyyn Bjain nx ns’ nxaa nninM mioan Tryn n^na naua 'n nmayi a” p wrpan ma pxiy nrn ]ara xS/ asaa a^ An.i raiaa aaipa nx □"Damn maanpn /□^nn bw pnn ]a -ion in r a a^aiwin anpyn in x w nr "^xam : mmpan wnp m rn n m*?ynn bv nrnna bxnwa ^a rvmr x^a nxnpa ntai ,mar *?ipa Wm n ^ ^ n n^ana ‘rnn mxn ^a nx / i a i nai m p 3 m o a ,nni2?ai ‘ra x a , w m p , m m n m 'Xb'yb m ix n^yai ann n w n p ns^pa n ^ n n n x pn x1? i x *?aa n a i u 1? narn^ m a n p B3 n n a w xb n a x n □‘riyatz; m a w n nr*3a n a i n x m n a a n a s a n m a w nnarm w b i n n w ^ a nnx □^nan m a w m a m 5? T3aiyxa n\n u w s a m a i #ann b p o bv □,»at?ian .a,,‘?3n w * ? w B3 iai , a m s a n a n a , n a w o m ay r pioa^i

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7u D^ana np*7s □’’poiai,, :m xyn n^ana ,y ' w n a n mrnaa m ib mnn by npnx prozb wbn ^ *?aa ama p i ,0122 m nn ."naw *ix m m naxair ain?a ,anan by x^i amaaana mnna ^ iaar nnx raairx nnaa non ama nr naiy1? i t nanaa w x ia otoipw an’ ‘ra,, : naio maSn qio V'nna — n :a „n npa ‘riy myn aa ia i . a m n ax anaixi m aw ia pmara ."□nyiaa m aw pmara,, : xann p’P’x n — x^an1? "D’a naan pnnx ara m aw pn’araiy na„ ama x"ann by n ’abm la 1? n v nanaa w x am ipiy naa npis pioa1? D’^m y aiiya xm naa pmara a^anvai naan ba a’xnpiy □’ ‘rain ‘raa m aw pn’ ara (T'n fa n noe maSn w a1?) — .pin ar» ximy nupon D” nnw ns1? D’jiwsnn ’ "?njai b"m > m a bm nao w xnx r s i nin ’sra n a sir nm .npisi n^sn ’"j? D’jia 1? □’Non1? y?ua n^ m ian K’nir m i m isys x'rx nax x1? "xns ’sia pa - r na nuio msoin) nxoinn nara1? 'ry in 1? anx □? i?id-> onnx nxr m x 0"x x'ix ,im a n n x itpy’w n a Vo V»jn» xV n a j y o n Vnmo %

.(y"p ia n a n n n nao) □nan m aw mam* ‘rxnwa lamn n a 1? nanp naipna naa □’aianpn .na'ra amaan nvb ‘raaia nn nr anaaty x'rx ,yiap nnxa nnaiy ‘ry a’ yn1? xb ’naa □’‘ran w \bm m aw n’arn'r x*r m’apn nr nnxiy x'rx maoinn ’ *rya naipn hid ny anaan mn nra .ann niy naan D’nyian ‘raa m aw nnarn by anaan nx n’w ia lax myiawn an bv ’aiy oi’ ,m m n an bw pnnxn nvb yapa nnarnn 0 b ma) Q’xmp n*rx D’a’ai ‘r’xm nan’r lana nyai .nn^y ’a’aiy ni’i X’n nnarnn in y nm "in’ nanaa w x „ na’noan maan bn myna nmna nxnpan rnynan xan — nnaian nawn n'r’y’r ipoa’ iy npnsa •nmx □’ maraiy nawn naita^ □‘riy'ri mn’^ on’^yiy niasb n’arm nn'ra bw w u"v a’w y oa’xty ,*rxnw pnx ’aa .(wa’r i b'^mn) □i’ai ^isna^n ana ,msan an ‘riy ’ y’ awn ara m aw n’arn'r lannan •nmn nnaiy aa v/xa xinty nnxy ’a’aiy aa’xty ,v/x ’aa ’aa*r /WaSm ^"’ nan nyn*r ixaa p” n*r w ana ,nbs B’ B’a xpn m aw nnarna w aya na ,maan bn a’xmp

: a’ nasa'r manyan mnarx ’aio nw'riya a’anaa lax anan m aw nnarn 'a .pson) nasan naiy'r m aw nnarn 'x nnsa aiy^ npixb annai anan nnarn 'a nanya aia is’ ^a’ iy ’naa v bv ’ w ’rwn aio'r yaiaa xm la^iy xwaa pmn .anaw n'ryi .mnarxn ’’a'rnn naiynan ypnn nx nna'r ‘raia jbnbn mmpan mna aax .payn mmx by myx ‘r xnw lay'r naa„ (x"3 anan) nsmy n'ray mynsa ’naoa — lay'r noa .arn^a ’x r r ‘ry nnaaa it nnsaiy na'ra — n n’na •"nnsa a’ ans anamy na'ra ,anan i 'tx — n’na myx .a” nn i^x 'nb namn ana np’i : max'r ana n"a ,a"’ 'a wxaiatyn naoa aiyx pnp ana anpn’r na’^w n’ amx n’rw i noa a’aiaann a” s^x .B’nan m wa ‘ry nsa'ri 'nb naiy p p ,anx nax’ xaw, — nmn ina myna 'a ’nan xnpoa i ’*ry wpaaiy p’ a ^xn w nay'r naa ‘rnn ,npnsa napn i*r px anx .mypa ^na aannaa mix pmr a’ann mrm x*rxy natya B’nan mam‘r a’ ^’an -ja,, la’ txn xaman iynna •npns am’ry a’poiai amaan ai’a a’ama ia i ^anna’r n’r ’yin mn ‘rxiaiy ‘riy infamy a’xsia lax a"y □"’ mana xnaaa aanna m na nyaiya n’ poxn,, a"y '’ qn naio naoaa p i ."main vbb .(□i‘riyax‘r mn) m x n xa’ry’r n’n” xi ‘ in’a iao iaxsa„ — i"b mx a"ani’ maSn 'x p'rn a” n mnnx °am bw na’na a’ p’ nxn a’ bya ia mypn nni’ pnmy aiya na'riy •Q’ maan ava amx mar'r lana ia ...b"*r a’n a ixw

vn\? amna ninou m ain m a w nnarn n n a n a ia piyxnn m p a n xm r ' p yo n u n m rna a m x i ‘r x n w a m a p m n m n i a m y a ’n a n n x n a m „ .yiap anaaa ."a'r’aiya a n n x im a n w (npns^) ‘rnpa nan any in ’a,my ‘ryi B” nn ‘r y ( a m a a n a i ’a) npnx a ’poisi,, :a"aiy p r o a 7‘rn‘n a i’a x'rx raaiyx a ’n a n by npnx a ’poia p x .m n a n a a ” iy npnx pnmaiy lapn ix aai

•namy n'ray'r nama ;

."in b n "a x ’ara xna„ a ’n’on nao x’«n npnx .in a naaiy a m x 1?

Page T wenty

APRIL-MAY, 1967 — NISSAN, 5727

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THE

LIGHT

APRIL-MAY, 1967 — NISSAN, 5727

REPORTS CHEVRAH KADISHAH SEUDAH The Annual Chevrah Kadishah Seudah of the Federation of Synagogues was held on Sunday, March 19, corresponding to Adar II 7.

The proceedings commenced with Mincha, conducted by the Rev. N. Kaplin at the Commercial Road Great Synagogue.

Dayan M. Fisher, Rosh Beth Din of the Federation of Syna­ gogues, in his address to the congregation, stated that one of the purposes of the Mitzvot was to preserve the identity of the Jew. In every sphere of life—and even in death—the Jew was to be differentiated. This was particularly apparent in the laws prescribing the treatment of the remains of a dead person. The body which had been the receptacle for the divine soul had to be handled with the utmost decorum and respect. Wholesale post-mortem experimentation was repugnant to Jewish law, con­ cept and feeling.

In a midrashic homily on a verse in Yiihro (Exodus XVIII,20) Dayan Fisher stressed that, notwithstanding the emphasis on gemilut chassadim in care and respect for the dead, care for the living — especially for their spiritual welfare — was of infinitely greater importance. In this field, the signifiance of Jewish education of the young could never be over­ emphasised.

The Seudah following the Service was held in the hall of the Synagogue, where the guests, who included Rabbi Dr. M. Kohler of the Adaas Yisroel Chevrah Kadishah ; Dr. Bernard Homa, President of the Machzikei Hadass Synagogue and Chair­ man of the Shechita Committee of the Board of Deputies; Mr. A. A. Bremson, Sexton of the United Synagogue Burial Society; and Mr. B. Z. Immanuel, wer= welcomed by the President of the Federation of Synagogues, Mr. M. Lederman.

Rabbi P. Braceiner, Rav of the Finchley Central Synagogue, reminded the gathering that Adar 7 was not only commemorated as the Yahrzeit of Moshe Rabbenu, but also as his birthday. It was important at this time to emphasise the living aspects of Torah to stem the drift from Judaism caused by philosophies which attempted to replace, reconstruct or negate the traditional faith.

Rabbi Dr. Kohler stressed the importance of voluntary Chev­ rah Kadishah work, and brought greetings from the Adass Y.sroel community Which, he said, had the same aims as both the United Synagogue and the Federation of Synagogues.

Mr. A. A. Bramson brought greetings from the United Syna­ gogue, and commended the work of Mr. H. Steinhart as Gabbai of the C hevrah Kadishah.

Dr. B. Homa, referring to the establishment of the Federa­ tion Beth Din in 1966, stated that during the late Chief Rabbi Dr. Hertzs term ot office, negotiations had been conducted beween the United Synagogue, the Federation of Synagogues and the Union of Orthodox Hebrew Congregations with the purpose of establishing a unified Beth Din with a lay management repre­ senting all three bodies. While the Chief Rabbi was recognised by all bodies contributing to his office, and to a lesser extent by other organisations, the Beth Din of the United Synagogue had never had any formal jurisdiction beyond the United Synagogue and even within that body the Dayanim functioned merely as assessors to the Chief Rabbi and had no constitutional authority.

When those original negotiations for a joint Beth Din had broken down and the Federation had withdrawn from the Chief Rabbinate ( ouncil, there had been an opportunity for the Fede­ ration to establish itself as an independent Orthodox kehilla.

I he leadership at that time however, had been satisfied merely

Page Twenty-one

to allow the Federation to continue as a subsidiary organisa­ tion. He congratulated the present Honorary Officers of the Federation of Synagogues on their endeavours to assert the independence of the Federation, and he hoped that this spirit would lead eventually to closer co-operation between all the Orthodox kehillot.

Mr. M. Lederman stated that the primary object of the Fede­ ration leadership during the last two decades had been to alter the image of the Federation of Synagogues, and the struggle had been mainly against certain diehard attitudes within the Federa­ tion rather than against outsiders. Owing to lack of foresight on the part of previous administrations, the Federation had failed to provide synagogue and communal facilities for their members in the new areas of Jewish population, and this had resulted in the loss of potential membership. He was pleased to state that the co-operation sought by Dr. Homa had been achieved to a certain extent, as a result of the joint efforts of the new Chief Rabbi and the Rav Rashi.

Referring to the addresses of Dayan Fisher and Rabbi Bra­ ceiner, the President stated that the recently established London Talmud Torah Council did not wish to rival any other educa­ tional organisation, but hoped to achieve better results in this field. The finance for these efforts must be provided by the rank and file membership. He closed his remarks by expressing his thanks to his colleagues, the Treasurers of the Burial Society, and particularly to Mr. H. Steinhart, for their work for the Chevrah Kadishah, which was carried out with great devotion and conscientiousness.

Mr. H. Steinhart, in his speech as Gabbai of the Chevrah Kadishah, referred to his address at the previous year’s Annual Chevrah Kadishah Seudah, when he advocated the adoption of ' a firm attitude towards those elements who were trying to dep­ rive the Federation of its rightful place in the community. He was pleased to note that wiser counsels had now prevailed, and that there was a new co-operative atmosphere within the Ortho­ dox community. In an apt midrashic exegesis, Mr. Steinhart inferred that the matteh as held by Moshe Rabbenu—and sub­ sequent leaders of the Jewish community—should be used to guide the way, rather than be wielded as a weapon.

Mr. L. Littman proposed a vote of thanks on behalf of the Chevrah Kadishah Staff.

Items of chazanut were rendered by the Rev. S. Roth and the Rev. J. Steinhart, and Birchat Hamazon was recited by the Rev. J. Kacenelenbogen.

LONDON TALMUD TORAH COUNCIL At a meeting of the London Talmud Torah Council held on Monday February 6, the appointment of Rabbi Z. Spector as Education Officer of the Council was unanimously confirmed.

Rabbi Spector, who is at present Minister of the Walford Road Synagogue, Stoke Newington, studied at the Yeshiva Etz Lhaim, London and at the Navaradock Yeshiva.

He has many years’ experience in the education field, as teacher in various lalmud Torahs and sometime lecturer at Jews’ College.

The appointment of Mr. J. Kitsberg as Secretary to the Lon­ don Talmud Torah Council was confirmed.

In his report to the Council, the Chairman, Rabbi M. Frydman, stated that he was confident that Rabbi Spector, the newly appointed Education Officer, who possessed initiative, drive and great enthusiasim for “Limud Hatorah” would bring dignity to the London Talmud Torah and help to raise the standard of Jewish religious education in all our Centres.

Page Twenty-two

APRIL-M A Y , 1967

SHAARE SHOMAYIM SYNAGOGUE The Sha'are Shomayim Synagogue, Clapton, made history on Sunday, April 2, 1967, when the first Eshet Chayil ceremony under the auspices of the Synagogue and the Federation of Synagogues, took place in the Synagogue, in the presence of Mr. M. Lederman, President of the Federation, Hon. Officers, Members of the Board of Management and the community. Six girls who had attended special Sabbath afternoon classes, organ­ ised and taught by Rabbi M. Smith, and who had passed the special examination set, were presented with certificates and Matza cloths embroidered with their names.

The beautiful ceremony was most ably conducted by Rev. S. Milch, assisted by Rev. A. Broder and the Talmud Torah Choir.

Rabbi Smith, in his sermon, said that the disciplinary system of life embodied in Torah-true Judaism, burdensome as it ap­ peared, was in fact sustaining and uplifting. All that was of value in life, could be achieved only by effort and continued striving. The Torah enriched human life, investing it with con­ tent and purpose.

The 6 graduates, Maureen Bodlander, Selma Bodlander, Michelle Kaye, Denise Kahn, Dena Hewham and Susanna Perl­ man, recited the special prayer written for the occasion, and the ceremony was concluded with the singing of Adon Olam.

The Talmud Torah classes of the Sha'are Shomayim Syna­ gogue held their annual Prize Day on Sunday, April 2, 1967, in the Clapton Jewish Youth Centre Hall, Leabridge Road. The guest of honour was Mr. Emanuel Lever, Chairman of the Synagogue Functions Committee. Mrs. Dora Lever presented the prizes. Mr. J. Wiseman, Chairman of the Talmud Torah Committee, was in the Chair.

Greetings from the London Talmud 1 orah Council were con­ veyed to the gathering by Rabbi M. Frydman, its Chairman.

Mr. Lever spoke to the parents present as one parent to another, and stressed the importance of seeing that their children attended the Talmud Torah classes regularly. To the children he spoke of the satisfaction and happiness that would serve them all their lives, when they had a thorough religious Jewish education.

Rabbi Spector, the newly appointed Director of Education for the Talmud Torah Council, also spoke to the parents and children, stressing the necessity of attending Hebrew classes regularly. He spoke directly to the six girls who had gained the Eshet Chayil certificates, addressing them as future mothers in Israel, who would help to keep alive Judaism in the home.

Rev. Broder, Headmaster of the classes, reported on the pro­ gress of the classes in the past year.

The children of the Talmud Torah provided a varied and interesting programme of songs.

Mr. M. Leifer, President of the Synagogue, thanked the Headmaster, the Teaching Staff, The Guest of Honour, Mrs. Lever and the various speakers for their kind efforts.

The proceedings closed with the singing of Hatikvah and the children present were given ‘shalach Manot', (bars of chocolate) by the Ladies’ Guild.

FINCHLEY KELIM MIKVEH An attractive Kelim Mikveh is being built at the premises of the Finchley Central Synagogue, Redbourne Avenue, N.3, and

NISSAN, 5727

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it is hoped that it will be completed very shortly.

It will enable members of the Synagogue and other local resi­ dents to perform the Mitzvah of T ’villat Kelim, whenever they buy new utensils.

The important Mitzvah of T'villat Kelim, neglected by many, needs to be revived and re-established in Jewish life.

It is sincerely hoped that the performance of this Mitzvah will lead to the strict observance of the spiritual purity of Jewish family life. “ Mitzvah Goreret Mitzvah”—Precept draws precept in its train (Pirkei Avot).

VIEWPOINTS What is a kosher meal?

According to the last Annual Report of the London Kosher School-Meals Service, some 5,000 children are provided with a kosher lunch each school day. The service costs the community £20,000 a year. School meals were originally provided by public authorities in depressed areas as a social service and to supple­ ment deficiencies in diet. The scheme developed in the last war, as many mothers were factory workers and were unable to provide mid-day meals at home. These considerations hardly apply to the Jewish community today. The primary purpose of the Kosher School-Meals Service is an educational one—but the educational gains are minimal if the proper Jewish atmosphere is lacking at the luncheon centres. What is the point in providing kosher meals if, as at some centres, there is no washing, no herachah, no henshing or no headgear? The Service deserves every support (for it is a Mitzvah to provide these meals) but if the true purpose is to be fulfilled the meal must be kosher not only foodwise but kosher chinuch-wise.

“The Gentlemen of the Press’ The self-styled Organ of British Jewry" is a member of the Religious Weekly Press Group. It is entitied to its own religious opinions and, this being a free country, to propagate them, though how a Jewish newspaper that calls itself religious can publish advertisements for risque night shows and films has long been a source of wonderment to me. The intemperate comments and letters published on a recent decision of the Israel Chief Rabbinate were extremely offensive not only to the Chief Rabbis themselves, but also to Orthodox opinion in general.

Of course, the primary villain of the piece was the person who leaked the story to the press in the first place—for the case in hand was of a particularly private and delicate nature. A religious paper should be a responsible paper, considerate of the religious and personal feelings of others.

Lo haarishah haikkar A lecturer at Bristol University, writing in the Jewish Chronicle, complains that the community fails to make “intelli­ gent use of techniques such as market research” to obtain statis­ tical information to help solve its problems. As a matter of fact there are, to my knowledge, no less than four research units collating information for various communal bodies, including the Board of Deputies and the World Jewish Congress, and there is some duplication. T he real trouble is that the community does

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APRIL-MAY, 1967 — NISSAN, 5727

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nothing with the information when it is available. In any case, why is it necessary to wait for exact information before taking action; statistics mostly confirm obvious trends. When the Board decided to establish its own Research Unit, one Deputy force­ fully supported the proposal with the news that a survey in Manchester had shown that 50 per cent of Manchester Jewry went to shool only once a year. I was curious to know, and still am, what use has been made in Manchester of this remarkable little bit of information.

Ani Ma’amin Extract from a 10-year-old’s letter to an uncle “I shall be passing up into the seniors next year — unless moshiach comes first.”

Hamashkif

CONGRATULATIONS The Editorial Board of HAMAOR extend congratulations to : Mr. and Mrs. A. Kagan on the birth of a grandson.

Rev. and Mrs. I. Wiesenfeld on their son’s Barmitzvah.

Dayan and Mrs. M. Fisher on their daughter’s engagement.

Dayan and Mrs. A. Rapaport on their daughter’s engagement.

Rev. H. L. and Mrs. Rosen on their son’s engagement.

Rabbi and Mrs. I. Waserman on their daughter’s engagement.

Mr. and Mrs. S. H. Harris on their daughter’s engagement.

Mr. and Mrs. J. Bard on their daughter’s engagement.

Miss Hilary Brickman on her engagement.

Rabbi and Mrs. L. Spector on their daughters marriage.

Mr. and Mrs. J. Jung on their daughter’s marriage.

Mr. and Mrs. A. Luftig on their son’s marriage.

Dayan and Mrs. S. Gukovitski on their son’s forthcoming marriage.

Mr. and Mrs. J. Wiseman on their Silver Wedding.

Rabbi and Mrs. S. Rapoport on their son’s Barmitzvah.

Mr. and Mrs. J. Waller on their Golden Wedding.

Mr. and Mrs. M. Grynhaus on their daughter’s forthcoming marriage.

The Rabbi, Hon. Officers and Board of Management of the Ohel Shem Synagogue extend heartiest Mazel Tov greetings to MR. & MRS. J WALLER on the occasion of their Golden Wedding.

CONDOLENCES The Editorial Board of HAMOAR extend sincerest con­ dolences to : The family of the late David Galinsky.

The family of the late Barnett Shuman.

The family of the late Abraham Mann.

The family of the late M. Sharpe.

Mr. I. London on the death of his wife.

Mr. P. Weiser on the death of his mother.

Mr. S. Wilsack and family on the death of Mrs. Wilsack.

Mr. Dolinsky on the death of his father.

Mr. H. Brown on the death of his father.

Mr. H. Yeshin on the death of his father.

Mr. S. W. Gold on the death of his father.

Mr. L. Rember on the death of his wife.

Mr. S. Green on the death of his brother.

Mr. E. Goldmann on the death of his mother.

The family of the late Mark Greenbaum.

OBITUARIES MR. DAVID GALINSKY PI"?

Mr. David Galinsky, who died in February at the age of 94, was one of the few remaining ba’ale batim of the old school, in the London Jewish community. Himself a man of learning, he devoted a great deal of his time and energy, not to mention material support, to the advancement of Jewish education. He was President of the London Etz Chaim Yeshiva, and had been active in its administration for some 50 years. He was also Chairman of the former Great Garden Street Talmud Torah.

A respected Member of the Council of the Federation of Syna­ gogues for very many years, he served as Treasurer of this body, and was a Trustee at the time of his death. He also served as a Vice-President of the Stamford Hill (Grove Lane) Beth Hamedrash. Mr. Galinsky’s communal endeavours were marked by a keen sense of practical understanding and a wealth of experience.

Mr. Galinsky is survived by a large family well-known in the communal field.

'm 'S'i'n MR. ABRAHAM MANN

Mr. E. Chanan writes'.

Of the late Mr. Abraham (Abe) Mann, it could be said that he was a man of peace. He was well known in theJewish com­ munity for many years as Elder and Vice-President of the Fede­ ration of Synagogues, Vice-President and Trustee of the Shechita Board and a leading member of various institutions.

He also took a great interest in working for Israel.

Everywhere, he used his influence for constructive work. When he moved to Willesden he became the initiator and founder of the Ohel Shem Synagogue, of which he became President. He was also a founder of Hillel House Schools attached to Ohel Shem.

Of him it can be said he was an ‘‘ohev shalom ve’rodef shalom”.

Not only did he love peace, but he pursued it, and for these reasons he was loved by everyone.

He was laid to rest at Streatham Cemetery where his father, a well-known Talmid Chacham, was buried.

Mr. Mann is survived by his wife and two daughters, one of whom has settled in Israel. 'r r r r r y n MR. A. DOLINSKY

PI"$7

We regret to record the death of Mr. A. Dolinsky in his nine­ tieth year. Mr. Dolinsky was a leading member and warden of the Chevra Shass Synagogue for very many years.

A ba’al habayit of the Lithuanian type and a noted Talmid Chacham, he conducted regular shiurim both in the East End and later in Edgware.

Condolences are extended to his family.

'yra'S'j'n MR. BARNET SHUMAN IT?

Rev. L. Shaposnick writes'.

The late Barnet Shuman n"S7 who passed away peacefully at Westcliff-on-Sea, where he lived in semi-retirement, was a past President of the Great Garden Street Synagogue and Hon. Treasurer of the Federation of Synagogues.

He was respected in business circles and well-known in East London, where he took an active part in communal affairs.

A man of few words, he nevertheless made his presence felt by his solicitous approach.

He was well-read in contemporary Yiddish literature, and was an ardent campaigner to keep alive the Yiddish language. 'r r n 'S 'y n

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