Tishri 1977

THE LIGHT Published by the HAMAOR PUBLISHING COMMITTEE SEPTEMBER, 1977

Vol. 15, Nos. 2-3

Editorial

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Torah Life and Modern Thought Rabbi Dr. J. E. Ehrentreu

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Letter from Israel, by Avram Berniger ...

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Viewpoints

Rosh Hashana, by the Rev. M. Gingold ...

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Book Reviews

Friends of Yad Vashem, by Rabbi M. Frydman

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The Jewish Book Council ..

The Balfour Declaration, by Dr. Stuart Cohen

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Reports

Light in Dark Places, by Harry Zvi Briskman ...

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Memorial Service

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HE principal themes of our prayers during the period of the “Days of Awe” are not limited to our personal material welfare. They are not con­ cerned merely with our life and health, our susten­ ance, happiness and prosperity. This emerges most clearly and distinctly from the meaningful prayer in the Amidah: “Now O L-rd grant honour to Thy peopie, glory to those who revere Thee, joy to Thy land and gladness to Thy city”. This most beautiful, important and exalted prayer does not mean merely that our people should enjoy the high regard and respect of the outside world although this is of itself of great importance — but, more profoundly and significantly, it means that we Jews must renew our consciousness of the greatness of our people, of our great spiritual heritage, of our unique, distinctive way of life. We must achieve a deeper understanding

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A Visit to the Lubavitcher Rebbe, by Rabbi Michael Fisher ...

The Power of Music, by Rabbi Dr. S. Herman

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of how to value and prize our invaluable spiritual treasures, and a firm determination to uphold whatever the cost — our glorious traditions in their pristine purity, as befits the Am Kadosh.

In our entire history, there have always been groups and movements in our midst, who rebelled against Torat Moshe or against certain parts of it.

Moshe Rabeinu had his Dathan and Abiram, Korach and his company, and ever since there has hardly been a period in the history of our people without its rebels, who have tried by every means at their disposal to throw off the yoke of Torah and Mitzvot. Although in certain periods and in certain lands, they were, regretfully, successful, nevertheless they did not pose a serious danger to our people as a whole, for the overwhelming majority of our people did not allow themselves to be led astray by those false

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prophets, but loyally followed the well-trodden path of our Torah way of life, with deep and unshakeable faith in the eternity of Torat Israel and Am Israel.

With the re-emergence of Israel as a sovereign state, with its supreme legislative body, the Knesset, we have witnessed of late, in certain instances, the passing of laws by that body which are contrary to the accepted Halacha. This disturbing and alarming precedent has surely opened the way to the subjec­ tion of other Mitzvot of our Torah to the vote of the Knesset, in which the vote of irreligious and nonJewish members could tip the scale, and the conse­ quences of this are too frightful to contemplate.

Recently, a delegation of Reform and Conservative rabbis in the United States met the Prime Minister of Israel, and asked him not to change the “Chok Hashvut” (Law of Return)) by adding the words “Giyur K’halacha”, which would invalidate the con­ versions performed by those movements. The Prime Minister, in his wisdom and to his eternal honour and glory, replied: “All my life I have believed in Jewish Halacha and tradition. Please allow me to continue in my philosophy and faith. On my return to Israel I intend to marshal a majority in the Knes­ set to amend the Law of Return, so that only he who was converted strictly according to the accepted Halacha will be recognised as a Jew, for the very es­ sence of conversion is an Halachic concept”.

This sincere, courageous and proud statement by the Prime Minister of Israel has gained him the ad­ miration and respect of the Jewish people throughout the world, to whom the sanctity of our people is dear and precious. For, more than any other political lea­ der, he realises that conversion is too serious a mat­ ter to be entrusted to those movements which do not hesitate to convert even infamous, as well as famous, film actors and actresses, and make a mockery of this serious process, which expects of the convert an acceptance of the entire law of Moses and Israel.

For conversion is more than a heart transplant, it is a brain transplant as well, and cannot, will not, and must not be left to people who themselves re­ ject the principal teachings of Judaism.

By word and deed the Prime Minister has indeed given honour and glory to our people. Publicly and fearlessly he did not hesitate to declare and proclaim

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his deepest conviction that, before the difficult prob­ lems the State of Israel is facing are successfully re­ solved, we must see to it that the people of Israel are indeed the “Zera Yitzchak” — the seed of Isaac, to whom alone the land was promised, and who will surely inherit it.

This problem of Giyur K’halacha must be settled once and for all. It is the most burning issue which faces us at the present time and it cannot be left un­ decided any longer. Orthodox Jewry the world over will never compromise on this vital matter. We will never recognise any other form of Gerut but the one laid down in our Halacha and practised for thousands of years throughout the Jewish world. Whether the Knesset amends the Law of Return or (chalila) not, will make not the slightest difference to our resolve to adhere to our principles in safeguarding the unity and sanctity of our people.

The Orthodox standards of conversion are recog­ nised by all Jews, while theirs cannot be accepted by us. Why — for the sake of unity — should they not accept the traditional process of Gerut?

The Conservative and Reform movements are by their very nature a product of the Golah, a desire to conform with the way of life of the people among whom we happen to live. We cannot allow this strange plant to take root in the Holy Land> where there are either “Datiyim” or “Chofshim”. There is no room for this alien philosophy in the land of our prophets, of the compiler of the Oral Law, Rabeinu Hakadosh, and the compiler of the Shulchan Aruch, Rabbi Joseph Karo. The sacred duty to sup­ port Israel is obligatory upon each Jew, no matter to which movement he or she happens to belong, and we do not believe for a moment that the passing of the amended Law of Return to include the word “K’halacha” will in any way affect that sacred duty in the slightest in those quarters which are against it.

Let us, therefore, look forward to the coming year, to see our hopes and prayers for peace in our holy beleaguered land come true, to witness the fulfilment of our intense desire that the Al-ty may bring lasting joy to our land and gladness to the holy city and, above all, peace among ourselves, “To form ourselves into one band to do His will with a perfect heart”.

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THE LI GHT

TORAH LIFE AND MODERN

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imposes on himself the privation of abstaining from wine requires Atonement, how much more so does he who makes himself suffer from other things . .

Yerushalmi Berachoth II, 5: “Extraordinary practices of self-restraint should not be permitted, if such conduct could and would appear to smack of conceit or even hypocrisy.”

Jerushalmi Nedarim IX, 1: “Is what the Torah has forbidden not enough for you, that you impose new pro­ hibitions on yourself? Whosoever undergoes fasting and other penances for no special reason commits a wrong.”

Yerushalmi Kiddushin IV: “Man in the World to Come will have to account for every enjoyment offered to him that was refused (without sufficient reason).”

Different Rabbinic utterances favouring some degree of asceticism include the following: Berachoth lib and Yevamoth 20a, etc.: “Sanctify your­ self by forgoing things that are permitted to you.” Accord­ ing to Yevamoth 20a, this refers to the so-called “shenioth le’arrayoth”—the second grade of forbidden sexual unions (marriages), which are an enactment of our Teach­ ers. This is one of the many cases where our Chachamim made prohibitions in order to prevent us from succumbing to Torah-prohibitions through indifference, error, neglig­ ence or sensuality. However, this phrase—kadesh atzmecha bemuttar lack—is used not only when it refers to the authoritative stringencies of the Chachamim, but apparently also applies in cases where individuals put stringencies upon themselves for Torah-purposes.

Pessachim 68b: “Mar, the son of Ravina fasted the whole year round with the exception of the Yomim Tovim and the Eve of Yom Kippur.”

Avodah Zarah 20b (and Sifra Kedoshim at the begin­ ning) : “Exercise abstinence in order to arrive at a state of purity.”

Chullin 44b: “Abstain from the lusts of the Flesh and the world.”

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THOUGHT

By Rabbi JONA E. EHRENTREU (London) In previous chapters, ethical problems have been dis­ cussed to a considerable extent. They have also been considered in the context of Naziruth, in an earlier chapter under the heading of “Ethical Life”.

However, certain significant aspects have been reserved for this article, and they are reviewed from the viewpoint of concepts of Human Individuality and of Lifnim Mishshurath Haddin. Not only the relations towards other people are meant, but also the relation to one’s own Self —all this in the Service of Hashem.

Asceticism The dictionary definition of an ascetic is approximately this: One whose practices, habits and general mode of life are in accordance with a system of self-denial and abstinence from material and sensual gratifications. He represses and mortifies the appetites of the flesh, leading in everything a life of severe self-discipline and mostly of great hardship.

Indeed, an ascetic way of life has existed among various groups of mankind since ancient times, although the purpose and method have differed from group to group. A most extreme form has been practised in India. According to earlier Indian Philosophy—as expounded in the Vedas, especially in its Upanishads—the world is rejected as a vain delusion and a source solely of suffering. The followers of this belief refrain from satisfying worldly urges, appetites and desires. They regard the extinction of human existence as the sole salvation. Other ascetic individuals, groups and schools see different purposes in asceticism. For some there are religious reasons, while for others there are spiritual ones. Others again have psychologicaleducational reasons, while yet others have (temporarily) gymnastic and sporting reasons. They all have in common the fact that people subject themselves to severe physical privations for the sake of a higher idea or purpose.

It was, indeed, an act of good intention when, in response to the warning by Yonah, the mighty Assyrian King in Niniveh issued the public proclamation: “Let neither man nor beast, herd nor flock, taste anything; let them not feed nor drink water. But let man and beast be covered with sackcloth; and cry mightily to G-d . . .” (Yonah 3, 7-8). This spontaneous reaction of the Assyrians is a classical example of how the Beney Noach regard the ascetic practice of Fasting as a religious deed. This fact and its effect—Divine Forgiveness—were so immediate that they took Yonah by surprise, to say the least.

What is the Jewish attitude towards Asceticism? It is well-known that in its strict form it is not generally favoured. However, it is noteworthy that significantly different views can be traced in Jewish authoritative literature.

Mention should be made of the following utterances which do not favour Asceticism: Pessachim 88b (referring to Yeshayah 45,18): “Hashem did not create the world for desolation; He formed it for human habitation . . .”

Nedarim 10a: “The Nazir was ordered to make Atone­ ment, because through his Neziruth he deprived himself of drinking intoxicants—an unnecessary self-denial of the permitted pleasures of life—denying himself what G-d had created for Man’s use and enjoyment. If a person who

Torah guidance In connection with these ideas concerning the problem of Asceticism, the Torah provides guidance through introducing the conception of Neziruth, an entirely voluntary action.

The view that the purpose of Neziruth is mainly to wean man away from over-indulgence in drinking wine or other intoxicants (because the Torah places such great stress on refraining from wine, etc.) does not fit into the

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whole concept. The classical cases of Neziruth mentioned in our authoritative literature do not refer to drunkards, even those of moderate degree. True, in Jewish authori­ tative literature there are numerous utterances against the excessive drinking of wine. The Tanach includes the follow­ ing: Yeshayah 5, 11-12; Hoshea 4, 11; Mishley 20, 1; 21, 17; 23, 20-21; 29-35; etc. Rabbinic literature includes Berachoth 29a, Chullin 84a; Avodah Zarah 20b; Kethuboth 68a, Tanchumah Noach; Bemidbar Tanna Debey Eliyah VII; etc. On the other hand, however, the drinking of wine is an essential part of very many Mitzvoth, not only on Shabbath, Yom Tov and at joyful family events, but also on other occasions.

For instance, there are some Halachic recommendations that, even at ordinary meals, Birchath Hammazon should be followed by wine.

A special Berachah—hattov veham m etiv—is said when an additional bottle of wine is brought to the table for continuing drinking in company; see Orach Chayyim 222.

And, generally, the drinking of wine is praised as an asset in happy Jewish life (see Shoftim 9, 13; Tehillim 104, 15; Koheleth 10, 19; etc.).

Wine prohibition in Neziruth With regard to the institution of Neziruth, it seems that the prohibition of wine—and only wine—has considerable purport for human training. Wine in itself is not the main reason for the restriction. It is relatively easy for a person to refrain from a pleasure that has not yet been experienced (unless one is refraining from the urge to search and discover new things, which is strong in ado­ lescence). However, if one knows the delight of wine, abstinence from it is, indeed, a m atter of particular privation, and in consequence the self-training derived from it is all the more effective.

A new problem i s : Not why Wine is forbidden to the Nazir, but why it is forbidden entirely. It is psychologicaleducational advice on how evil tendencies can most pre­ ferably be treated. It is not sufficient, at the beginning, to try to be moderate, because this hardly succeeds, even temporarily, and certainly not permanently. The method of fighting the evil is to force oneself to lean over to the other side, to the other extreme.

Rambam states in his Hilchoth De’oth II, 2 . . . not in connection with Neziruth—If a stick or the like is bent too much to one side, it is not sufficient to attem pt to straighten it by continually bending it to the position of being straight; but one must bend it to the other side, time and again, till in the course of time the stick, etc., will keep itself in the desired straight position. This metaphor teaches the way of training human character. For instance, if somebody leans very heavily towards overindulgence in wine, it is not sufficient—for the beginning of the training—to force oneself, or to be forced, to drink with moderation, because the relapse comes, again and again, in a moment of lack of watchfulness or some weakness. The proper training is to lean over to the other side by abstaining from wine entirely. Rambam brings other instances, too. For instance, a man who feels guilty about speaking to other people in a violent, insulting manner, should make a point of being reluctant to speak at all to a particular group of people. Surely, such an attitude is wrong in general, but for the sake of self-training, and for a certain time, this attitude may be a heaithy one. The principle of Neziruth is a temporary, conditional and qualified one, with the aim that after this self-training in Self-control one is “straightened” and straight.

Outside appearance In addition to abstinence from wine, etc., we find also

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a regulation about external appearance—the prohibition on cutting the hair. As in the case of the prohibition on wine, likewise in the case of the prohibition on cutting the hair, it would be entirely wrong to assume that the Torah prefers this kind of life style. External appearance is a m atter of concern in Torah-life. There are particular Dinim concerning this— for the Kohen Gadol, for the King, etc. It is meant only as a temporary arrangement. What might be the thought of the Nazir in his intention of selfimprovement? The prohibition on cutting the hair applies to one who is in mourning for the death of a very near relative. It also applies to the weeks of national mourning (the Sefirah-weeks; the Three Weeks). This kind of expression of sadness may also be the sentiment of the Nazir when he considers that, in addition to and despite the all-embracing Torah-Dinim, he needs a particular train­ ing to fight his sensualities. But an even more impressive idea may be conveyed to the Nazir concerning the neglect of his outward appearance. One can see from the case of Niniveh mentioned above, that “to be covered with sack­ cloth” is a natural human attitude as an outward expression of inward sadness.

Why not self-training on an individual basis?

If the purpose of Neziruth is training oneself in selfcontrol and the like, the question arises as to why Neziruth was introduced for this purpose. Would it not be more effective for a person to fight his individual weaknesses with personal ways and means which deal with his particular deficiencies?

It seems to be one of the main aims and effects of Neziruth not only to bring about abstinence from overindulgence in wine, but a general strengthening of will­ power so as to resist other temptations. Moreover, Neziruth has a particular strength in the following respect: Even if a person knows how to fight his weaknesses, there is always a danger that he will not keep to his intended personal training and will give up too early, thus rendering his initial efforts futile and laying himself open to the ensuing feeling of frustration. This disappointment with onself can have bad consequences for the whole per­ sonality. The situation is quite different with Neziruth.

It is a force from outside, a religious force, to which he has subjected himself, and it has the necessary effect. A few vague or casual words in the course of a conversation can make man or woman obligated to keep Neziruth.

One can think of many cases where people have regretted during the Neziruth-period the hard restrictions which they have taken upon themselves. However one is not free any longer. It is as if the Nazir has locked himself into a prison cell which cannot be unlocked for 30 days. More­ over, any infringement of the Torah-regulations for Neziruth makes nim or her liable to the punishment of beginning a new Neziruth-period and continuing to do so until all the regulations have been fully observed for the whole period.

No standing still in Nature There are people who are “courageous” enough to say that they are utterly satisfied with the present state of their religious, spiritual and ethical life and thus do not require to make any improvements. These people— if they are intellectual and serious—may be invited to be aware that nothing stands still in Nature. Where there is no growth, there is decay; where there is no progress, there is regress; what rests, rusts. Who does not increase in Jewishness, decreases (Mishnah Avoth I, 17). The con­ sequence is that people who are satisfied with their existing religious position must try to move forward to prevent being pushed backwards. In order not to lose in Jewish-

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T HE LI GHT

ness, one must try to gain in Jewishness. And one may add that this attitude is of particular worth in unguarded moments, when people are taken unaware and require an additional strength to fight temptation. Too much com­ placency in Torah-life, even if the Mitzvoth are fulfilled as a matter of routine and a matter of fact, has the effect of weakening the fighting spirit against the Evil Inclination.

This can be prevented by deliberate efforts to demand higher obligations from oneself, with the consequence that complacency is weakened, too.

The system of Torah-life gives man innumerable occasions and opportunities to fight small battles against the Original Yetzer which tries to enter the religious system.

This continuous fight on various fronts—sometimes here, sometimes there—gives man the chance to build up slowly and gradually, but permanently, “antibodies” which out­ last in their effectiveness the temptations besetting a person at any given moment. Thus, if a particularly strong attack of the Yetzer occurs unexpectedly in a moment of weak­ ness, the religious system—in many cases—already possesses the elements of resistance—accumulated in many previous battles on various fronts—to overcome even direct frontal attacks. The will and the strength to fight back must never cease.

Hashem appoints Nezirim Hashem says (Amos 2, 11): “And I raised Neviim of your sons and Nezirim of your people” . . . but you gave Nezirim wine to drink, and you commanded the Neviim: Do not speak as a Navee.” This is only one aspect, but a characteristic one, of the bad state of religious and moral life in the time of Amos.

Personalities distinguished by the particular tendencies of refinement of their individual lives are certainly needed in Am Yisrael at all times, and never more than when

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the religious and ethical values which the Torah commands are falling into decay. Leading personalities—through their very example—could impel at least a certain part of the population to better their ways. They could also prevent the others from sinking deeper and deeper into the immorality which inexorably leads humanity to the abyss. And the most wicked ones fight just these prospective leaders who could be the saviours of the Nation.

Devious ways of ascetic and akin practices There is a statement in Yerushalmi II to the effect that anyone freed from an obligation by the Din who never­ theless fulfils it, is called hedyot— “a simple, plain person”.

Even though there is no mention of this saying or any­ thing resembling it in the Bavli, it is accepted by a great number of the Gedolim as a legal rule. What is the dis­ tinction between it and the concept of Lifnim Mishshurath Haddin?

Sedey Chemed III (Maarecheth Kaf, Kelal 16) mentions a great number of views about when the saying of the Yerushalmi may apply. In accordance with the views about the deeper meaning of the concept of Lifnim Mishshurath Haddin in the above exposition, the following suggestion may be submitted.

It has already been emphasised that the main stress in the conception is not on the objective action, but on the subjective source of the action. And this is Ahavath Hattorah, based on Ahavath Hashem. If this is the source, then it must be seen in the whole life of the person concerned that he is one of those who are not satisfied with the general minimum of a true Torah-life, but con­ tinually try to do more than demanded, achieving thereby, an inner growth of the Jewish personality towards higher and higher demands on themselves, thus further refining

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their character and their inward approach to Hashem and His Divine World.

In Sota III, 4, our Chachamim use the phrase: “chassid shoteh . This refers to someone not in the category men­ tioned above who suddenly takes a lechumra action — voluntarily adopts a stringent way of doing a Mitzvah.

This is not appreciated. Even if he does not have the direct intention of showing off, it is still not appreciated if it does not fit into his usual way of life and therefore gives the impression that he is showing off. Such a per­ son is called hedyot. It is apposite to mention here an example cited in Berachoth II, 5 and Pessachim IV, 5. Even when someone does not work on Tisha be’Av, if he walks about the streets or in gardens or greets people, these actions show that he is actually a hedyot, either because he does not know the Din, or because he ignores it. Such examples are an abuse of the concept of Lifnim Mishshurath Haddin, because it is not an action as such, but the spirit behind the action that constitutes th e ’ true meaning of the concept. Nor is it the spirit behind an isolated action in the form of a passing fancy, but a spirit that permeates the whole Torah-life of the person concer­ ned. Whims and caprices must not play a part in the real­ isation and materialisation of this great distinct and dis­ tinguished way of life of the chosen ones in Yisrael.

Exaggeration An exaggeratedly ascetic life, by force or volition, can have two contrasting results. It can either lead to a violent reaction to the other extreme— the complete opposite of asceticism—or else it can lead to a loss of contact with reality and practical human life. R. Shimon ben Yochai is a classic case of a man forced to live such a life, which unbalances the harmony of body and mind. Persecuted by the Roman Government, he was forced to hide himself in a cave for thirteen years, living on dates and the fruit of the carob tree, and his body became covered with eruptions. On leaving the cave he saw people occupied with ploughing and sowing and called out in am azem ent: The people occupy themselves with this world and neglect the World to Come.” He had no sooner made this ex­ clamation, when he heard a Divine Voice saying: “Did you come out of the cave to destroy my world? Return to the place from whence you came.” A fter a year he came out of the cave again. It is not reported that he repeated his utterance (Shabbath 23b, etc.).

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Practice in M itzvah life may lead to Lifnim Mishshurath Haddin “On this day, Hashem your G-d commands you to do these Chukkim and the Mishpatim; and you should observe them with your whole heart and with your whole soul” (Devarim 26, 16). The explanation of this Passuk given by my father s.l. in his book Minchat Pittim, p. 17, is that it consists of two parts, each with a particular message. The first part refers to M attan Torah, which actually extends in the text of the Torah from the Revelation on Sinay (and even earlier from the Parashah Hachodesh hazeh lachem) till the writing down of the Taryag Mitzvoth in Parshath Vayelech. These Mitzvoth are the Command of Hashem and have to be accepted by Kelal Yisrael in unreserved, unconditional obedience. This is expressed in the words “On this day Your G-d commanded you . . .” To this first part of the Passuk, Moshe adds— in the second part—his own reflection, the meaning of which is: Surely it will be difficult for a whole nation to take over the entire Torah wittingly and sincerely “on one day”. However, Moshe anticipates and perhaps even promises that, after a certain time of devoted practising the whole Law (which was to some extent forced upon Kelal Yisrael), it will become part and parcel of Kelal Yisrael’s personality, and the effect will be “you will keep and do them with your whole heart and your whole soul”. You will not be satisfied to do the Mitzvoth in a plain manner, but will w ant to do more.

This attitude leads to Lifnim M ishshurath Haddin, guided

by Ahavath Hashem.

Lifnim Mishshurath Haddin in Tefillah In Berachoth 7a we learn that it is the Will of Hashem to judge human beings not according to the strict Din, but Lifnim Mishshurath Haddin, for the sake of a milder judgement.

A phrase in the Selichah taaroh eleicha (usually recited on the third Selichoth-day) seems to refer to this passage in the w o rd s: lifnim mishshurath haddin lanoo hikkaness— “deal with us Lifnim M ishshurath Haddin”.

May Hashem in His Mercy bestow upon our people His Great Blessings in the grave times in which we live.

THE HIGHER LIFE Kedushshah Only with reluctance can one approach the attem pt to define the concept of Kedushshah. This concept, usually translated as “Holiness”, is beyond human grasp as an attribute of G-d. However, when the Torah associates this concept with human life, it teaches us that we should endeavour to try to understand the significance of Kedush­ shah in human life, and its realisation therein.

Immediately before M attan Torah, Hashem defined Am Yisrael’s task—to be “Mamlecheth Kohanim V’Goy Kadosh”. And then the greatest event in mankind’s his­ tory took place—M attan Torah, the Revelation and the Teaching of the ways and means that lead to achieving this aim, defined by Hashem. And later in the Torah we read: Kedoshim tih’yoo kee kadosh anee— “You should be holy, as I, Hashem your G-d, am Holy” (Vayikra 19, 2).

One of the noteworthy aspects of the Torah’s remarks about Kedushshah is that this term (and its linguistic deri­ vations) is frequently used in the context of the most mundane, earthly, physical elements of human life. The conclusion is that the Torah knows and speaks of various kinds and degrees of Kedushshah. For instance, the terms Kedushshah and Kehunnah are closely associated with the status of Neziruth of a person of any kind, because of his or her being a Nazir. And to refer now to the purely religious sphere—Tefillah: In the Havdalah passage we

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speak of Hashem “Who makes a distinction between the Kedushshah of Shabbath and the Kedushshah ot Yom tov . . and there are other instances of this kind.

The Tannaic interpretation of hedoshim tihyoo is perushim tih’yoo—“be separated” (Sifra). And it may be noted that Sefer Charedim count this Mitzvah as a separate one among the Taryag Mitzvoth. Rashi gives the following explanation: “Keep away from forbidden sexuality, and from sinfulness”. Rashi, it seems, does not intend to say (in the name of the Midrash Rabba, etc.) that the abstract concept of Kedushshah applies primarily and predominantly to sexual life, but merely that, in the practice of sexual life, the absence of Kedushshah is particularly seen and realised in its bad and often disastrous effects.

“Da eth atzmecha”— try to understand yourself The time-honoured teaching and experience of our Teachers are of considerable assistance to our own efforts to gain objective knowledge of ourselves. Our Teachers do not expect man to regard himself as a nobody. Selfrespect, combined with sincere self-criticism, is the guide­ line for self-education. True self-observation soon leads to the knowledge that it is a life-long task to seek to improve oneself, so as to be able to resist what is forbidden and to do what is bidden. And it is important to know that it is not merely the Will that has to be guided, but also the physical ability to put the decision of the Will into practice.

“Do not believe in yourself until the day of your death” (Pirkey Avoth II, 3). Authoritative Jewish literature cites a number of instances which show that, in reality, nobody, in any age of his life, is free from temptations to sinfulness.

“To be holy— to become holy” The human task of Kedushshah is not a static, stable, permanent condition, but a dynamic, vigorous, permanent striving and drive towards the end of the road that is actually the beginning of a new road. An equally charac­ teristic feature is that the decisive element is not the place, the status, the degree, from which this drive towards the highest regions commences, but the fact that this drive is undertaken at all. It is a movement that may begin from a low as well as from a high level. In other words, it may begin from the position and circumstances which con­ stitute a person’s present state in life.

Lasting efforts are required to get rid of the base elements that keep one down by the Law of Gravity, in the absence of deliberate individual exertions to break away from the orbit of natural earthly attractions. Equally lasting efforts are required to lift oneself up towards the world above the earth.

The way of life of the greatest men of Yisrael may be compared to mountain climbing. Their path does not lie in a pleasant landscape in the countryside, but up a harsh and arduous mountain-side. And just when one thinks that one has nearly reached the summit—new and higher mountain ranges unexpectedly come into view. However, one feels that the work has not been in vain. The horizon widens, the vista expands, the air becomes clearer and fresher, the light becomes ever more brilliant, and one’s step lightens and becomes quicker. Frequently one feels lonely, but from time to time one sees above, in front of one, fellow-travellers who have already mastered higher regions, and this gives one new strength and courage. One sees others below and behind, and knows that they are gaining strength from the sight of one.

These landscapes are the approaches to the summit of Har Sinai, the first place of Torah teaching; they are the approaches to the summit of the Har Hammoria, the

Page Seven

TISHRI, 5738

ultimate of Torah fulfilment. All of them open the way towards the Beith Hammikdash Shel Maalah, the Sanctuary on High.

However, individuals may always be aware that their efforts are part of their sublime responsibility towards their Nation in its Chosenness—Am Segullah—in its task to become a Kingdom of Priests and a Holy Nation.

Let us conclude with a quotation from Rambam, which is to be found where it might not be expected, in HiJchoth Shemittah Veyovel XIII, 13, by chance just in the very middle of the Mishneh Torah. The following is an abridged trans­ lation : “Not only the tribe of Levi, but every human being whose heart induces, and whose mind enlightens him to step aside, to stand before G-d, to serve Him and to devote himself to recognition (yada) and conception of G-d; and he walks straight, as G-d has created him; and he casts off all the many worldly calculations which other people consider and strive for—he is nithkadesh kadosh kedoshim (‘sanctified as the Holy of Holies’); and G-d will be his portion and his share for ever and ever; he will be provided in this world with what is sufficient for him, like the Kohanim and the Leviim. This is what David said: ‘Hashem is the portion of my inheritance and of my cup; You maintain my lot’ ” (Tehillim 16, 5).

Conclusion The division of human inward life into compartments, as is the usual practice and as it appears in the sequence of the preceding articles, must not be taken too literally.

It is simply a convenient method of analysing the mani­ festations of human life by breaking it up into its “con­ stituent elements”, so as to be able to describe their characteristic features in the various aspects and sides of human inwardness. However, one of the keynotes of the entire foregoing series of articles is that, the more one

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Page Eight

SEPTEMBER, 1977

considers all the human functions of body and mind as harmonious elements working together in almost incredible interrelation, collaboration and co-operation—the closer one comes to the truth of the secret of life.

Jewish life in its finest and truest form is the unity of all human powers when they are in tune with one another and are thereby ideally blended. It is the harmony of body and mind in the Service of Hashem—Temimuth.

Thereby man’s inner harmony is established. This harmony must not be confused with religious self-righteousness, self-satisfaction, repose, composure, complacency. It is the awareness and the knowledge that one is following the right way to m an’s final aim in life. This alone gives the inner harmony that is so vital for human happiness.

Really to enjoy life means to live a whole life happily.

We all know that a long and healthy life is a Divine Act of Grace, but within human powers very much can be done to promote it or to prevent it. Immoderation in youth and middle age can paralyse— frequently literally —the whole of the rest of life. It can often mean a long agony with all the appearances and experiences of utter dis­ tress. An essential part of this state of distress is the thought and feeling of remorse about the weaknesses and foolishnesses which have resulted in so much suffering for oneself, one’s family, and one’s friends—perhaps for the remainder of one’s life. The “happy” life, lived in com­ placency, laxity and utter lack of self-discipline, can become a very unhappy one.

The kind of moderation which could and should prevent this state of affairs is implied in the Rabbinic advice of histapkuth bemu'et— being satisfied with little. This attitude is also significant with regard to the Tenth of the Asereth Haddibroth. Considering how short the other nine Com­ mandments are, one might expect this, too, to be short.

J. SAMUEL & SON JAMES S A M V E L 1797 - 1866

MEMORIALS & RENOVATIONS

All work under the personal supervision of Mr. Louis M. Samuel, a direct descendant of Haham Moses Cohen D’Azevedo

SIDNEY STREET, LONDON, El 2EH Telephone: 01 -247 5181 4256

TISHRI, 5738

11 k r] n

But this is not the case. In the two versions of the Asereth Haddibroth two different verbs for envy and seven mundane items are mentioned as objects of envy. The reason for this kind of formulation of the Commandment might be that whenever one reads or hears it, the details it contains immediately bring to mind some of the items of everyday life with which the Commandment is con­ cerned. The fact that the Passuk is not satisfied with a short general version, expresses the practical significance which the Torah bestows on this particular Commandment.

Indeed, the effect of neglecting this Commandment is not confined to the mundane sphere, but extends into our whole life. It creates bitterness towards our fellow men. By trying to keep up with the Cohens and Joneses we reap evil consequences. We ourselves destroy our own happi­ ness because we observe other people in their happiness.

The detailed warning of the Passuk should open our minds to the positive attitude to be adopted—to be happy because of other people’s happiness. This is a sign of our harmony with Man and G-d. And this is how the Asereth Haddibroth ring out into the wide world.

EPILOGUE: THE EDUCATION OF MAN In the Torah, in the very midst of its most decisive Dinim and warnings against abominations the world over—as well as elsewhere throughout the whole of the Torah text —we hear the striking and even moving words of the “Commandments which man—adam—should do and live in them, through them ”. The Gemara in Bava Kamma 38a says that the Passuk—in that remarkable passage—does not speak of Kohen, of Levi, of Yisrael, but of Man—human personality.

Let us turn from the picture of Torah-life to general life today. Compared with earlier periods in history, when a harmonious and happy life frequently prevailed within the various social circles, there is today widespread dis­ illusion, disappointment, frustration and nihilism, despite greatly improved economic circumstances. This nihilism means a denial of all higher human living values. Nature abhors a vacuum, and it tends to be quickly filled. Today, it is Evil that penetrates, wherever and whenever there is a vacuum on account of the lack of positive values. In such a world, where youth cannot find a place to show, to express, to develop, to exercise its best natural qualities, youth quickly finds a place to show, to express, to develop, to exercise its worst potentialities.

The foregoing articles have attem pted to describe Torahlife from an angle which may reveal how many questions and problems of modern life have found their answers and solutions in Torah-life and Torah-teaching of hoary antiquity. They may also reveal how much modern life— not only in education—could and would benefit from the many thoughts and items of universal value which Divine Wisdom has embedded in Torah-life, not only for Am Yisrael, but for the whole of mankind. To entrust their lives to that Divine Guidance, would be a way for all those who look for a guiding signal that leads them out of gloom and darkness to heights and lights.

Let us see in the Torah and its Tradition—lived, ex­ perienced, and enriched by innumerable people in millennia of world-wide and world-known history—the Divinely designed way of the Education of Man towards the goal of the Happiness of Man. It is the fulfilment of the Teaching, Message, Mission and Blessing given to Avraham in the word (Bereshith 12, 3): “. . . and in you, all the families of the earth may be blessed.” , (Concluded)

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SEPTEMBER, 1977

J

SUMMARY TORAH LIFE AND MODERN THOUGHT FOREWORD: THE OUTSIDE WORLD..........

INTRODUCTION : THE TORAH WORLD Preparatory Teachings: At Marah, “. . . and the waters became sweet”; hardship of human life, combined with hard­ ship of Torah-life, creates health and sweetness of man’s life. “Chok u-Mishpat”—the charac­ teristic feature of the Mitzvoth.

At Sinai, ‘‘Mamlecheth Kohanim v’Goy Kadosh”—the aim of the Mitzvoth.

At the time of Mattan Torah, the uproar of nature destroyed a heathen island of remark­ able material achievements—traces of which are still scientifically identifiable.

Sivan, 5729 May, 1969

CHAPTER I: VOLITIONAL LIFE ... • * Is there always Freedom of Will?

Acceptance of Mattan Torah in Shushan?

The feature of ‘‘kesheh oref”.................... <<Man’s command well drilled” (Yesh. 29, 13).

Routine in Torah-life.

In the homes of the Talmidey Chachamim (Nedarim 81a).

Baaley Teshuvah and the Perfect Tzadikim (Berachoth 34a . . .)...........................................

The Permanent Fighter, kovesh (Rambam Shemoneh Perakim VI).

The enforced “voluntary” Will.........................

Tishri, 5730 Septem ber, 1969

CHAPTER II: MATERIAL LIFE Worship of Material Power.

“By your sword you will live”.

What is the meaning of the comparison with Lavan and Esav? (Chulin 92b).

Shimon’s and Levi’s ability to fight for Torah by teaching Torah; this is Berachah.

Chosenness of Bechorim and Mitzvath Tefillin —these Mitzvoth, given already in Mitzrayim, reveal the proper use of human Material Power.

The “Divine Sparks” in the most Material World of the Desert.

Material—inanimate—Nature obeys Divinely demanded spoken words: Mosheh did not speak; His successor spoke to Sun and Moon, and they obeyed.

“In the sweat of your face you shall eat bread . . .”. Is this a feature of human life in general? ........................................................

The physical and the intellectual Yetzer Hara.

The problem of the existence of Evil on earth.

CHAPTER III: COGNITIVE LIFE ..........

The concept of Chukkim and Mishpatim in the mind of David; of Yirmiyah; of Yechezkiel; of Iyov.

The feature of Chok and Mishpat in one and the same Mitzvah: Shabbath; Honouring parents; the widow’s pledge; the king’s wife; the bird’s nest; the non-Jewish marriage.

When the Torah itself mentions a “reason” . . .

The concept of Daath Torah............................

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TISHRI, 5738

Kislev, 5730 December, 1969

Nissan, 5730 April, 1970

Tishri, 5731 October, 1970

Kislev, 5731 December, 1970 Nissan, 5731 April, 1971 Kislev, 5732 December, 1971

Nissan, 5732 M ar.-Apr., 1972

Shelomoh’s first public judgement.

•• CHAPTER IV: ETHICAL LIFE “Envy, Sensuality and Excessive Ambition” to be considered in their particularities and consequent ways of treatment.

Yehoshua, as one of the Meraglim, warned by Mosheh.

Hillel, the humble personality, says: “If I am here, everyone is here; if I am not here, who is here?”

Emulation of Divine Qualities, exemplified in one sphere of life.............................................

Neziruth I—the application of the TaharahDinim of the Kohen Gadol. <<Are Sufferings dear?” (Berachoth 5b).

“Bread with salt you may eat . . .”. Is this the general way of Jewish life?

Jewish Education in our time I ..................

Jewish Education in our time I I ..................

Guiding youth into the adult world—by channelling adolescent virtues into quiet con­ structive waters...................................................

Adults in Education. ... • • • •• •

CHAPTER V: AFFECTIVE LIFE Does Hillel’s Torah “summary” include Love of one’s fellow man? Are the Mitzvoth towards G-d included?

Avraham’s “Yirah out of Ahavah” (Sotah 31a).

Yir’ath Hashem and Ahavath Hashem.

Can one “learn” Yir’ah?

Absence of Simchah (Arechin 11a).

Presence of Simchah—in its many varied manifestations (Beitzah 15b).

The concept of Simchah Shel Mitzvah, its origin and applications.

• •• CHAPTER VI: HISTORICAL LIFE How to live a Historical life.

The Berachah on kindling the Chanukah lights (Shabbath 23a).

The creation of the Twelve Tribes in its significance for Jewish History.

The Creation of the Kehillah.

“Am I my brother’s keeper?”

The particular feature of Jewish Historical reporting, particularly about the time of the Judges and the Kings.

“There shall be an altar to Hashem in Egypt (Yeshayah 19, 19).............................................

The Elephantine Papyri (in detailed descrip­ tion); letters and documents written in Ezra’s time still extant.

The Second Jewish Commonwealth.................

Gradual development of Kehilloth in the Golah (in Europe).............................................

Beith Jaakov movement—a new vital feature of Education and of Kehillah life.

The historical task of Mamlecheth Kohanim v’Goy Kadosh—Jewish Nationhood.................

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Tishri, 5733 September, 1972

J Kisl.-Tev., 5733 December, 1972

Nissan, 5723 April, 1963 Sivan, 5723 May, 1963

Elul, 5723 Septem ber, 1963 Kisl.-Tev., 5733 December, 1972

Nissan, 5733 April, 1973 Tishri, 5734 Septem ber, 1973

Kislev, 5734 December, 1973

Nissan, 5734 April, 1974

Tishri, 5735 Septem ber, 1974 Kisl.-Tev., 5735 December, 1974

Nissan, 5735 March, 1975

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SEPTEMBER, 1977

CHAPTER VII: INDIVIDUAL LIFE The Individuality of Man...................................

“No human death is the same as that of another one”............................................................

Hiddur Mitzvah.

“W hat is Sefer Hayashar?” (Avodah Zarah 25a'l “Lifnim Mishshurath Haddin”, its concept in general.

Lifnim Mishshurath Haddin in the mind of David.

Lifnim Mishshurath Haddin in Talmudic cases.

Lifnim M ishshurath Haddin—a m atter of life and death.................................................................

Lifnim Mishshurath Haddin—in the Parshioth of Shema. ... ... ... ... ... ... ... ...

Asceticism and the various attitudes towards it.

Neziruth II. Why utter prohibition of wine?

External appearance.

Why not individual self-training?

Hashem appoints Nezirim.

Devious ways.

Devoted Torah-life itself may lead to the Lifnim Mishshurath Haddin life, anticipated

by Mosheh. w /•

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K islev, 5725 N ov.-D ec. 1964 T ish ri, 5736 S ep tem b er, 1975

N issan, 5736 A pril, 1975

T ish ri, 5737 S ep tem b er, 1976 N issan, 5737 A pril, 1977 Elul, 5737 S ep tem b er, 1977

CHAPTER VIII: THE HIGHER LIFE The concept of Kedushshah. (<To become holy”.

Understand yourself.

9 9 “Sanctified as the Holiest . .

Conclusion.

EPILOGUE: EDUCATION OF MAN

WHITHER HUMANITY? A HISTORY OF THE NOACHIC CODE

CHAPTER I: THE MOST ANCIENT TIME Detailed law-compilations of the Beney Noach.

CHAPTER II: THE TIME OF THE PATRIARCHS .................•...................................

Beginning with Avraham, the wide influence of his family on the Beney Noach world.

He teaches and preaches Tzedakah u-Mishpat as the W ay of Hashem.

A prototype of a faithful Ben Noach is Malkitzedek, the King of (Yeru-)Shalem, Priest to G-d, the Most High, the Creator of Heaven and Earth (Bereshith 14, 18-19; Tehillim 110, 4).

CHAPTER III: THE BIBLICAL WORLD ...

Many chapters of Neviim speak directly of, and to the nations of the world, generally and individually.

Elul, 5725 S ep tem b er, 1965

K islev, 5726 D ecem ber, 1965

N issan, 5726 A pril, 1966

Si van, 5726 M ay, 1966

11 h n n

The 18 independent books, mentioned in Tanach, partly possible Beney Noach literature.

The problem of inclusion of certain books in Tanach: consideration of possible wrong interpretation.

The Sefer Iyov—for the Beney Noach?

CHAPTER IV: OUTSIDE LITERATURE ...

The problem of the “sefarim chitzonim” : 1) The Wisdom of Shelomoh (Ramban, in the introduction to his Torah-commentary, derives from this Sefer knowledge about the Jewish conception of Chochmah).

2) The Sefer Ben Sira (there are frequent quotations from, and mentions of, this book in Talmudic and Rabbinic literature).

3) The First Book of the Maccabees (valu­ able historical and religious information is derived from this book; and also some from the other books of the Maccabees).

CHAPTER V: THE HELLENISTIC SOCIETY PERIOD ............................................................

Greek-Hebrew literature expands: The Septuagint, the Apocrypha and Pseudepigrapha.

Beney Noach teachers of Morality, without Religious Belief, leave behind no followers in thought and action. They themselves did not pretend to be Divine persons, but they were worshipped after their death in a grotesque, inhuman, cruel manner. This refers to Buddha (in India), to Confucius and Laotse (in China), and to some extent to King Asoka (in India).

%

INTRODUCTION: TEACHING BY WORLD HISTORY .............................................................

Morality without Belief in the Unity of G-d can probably not work, and can surely not last as a guide to life for the people.

Mankind’s decay began with Enosh (Bereshith 4, 26) from whose time heathendom gradually developed.

TISHRI, 5738

CHAPTER V I: RABBINIC A TTITU D E...........

The Divine source and its recognition.

Halachic details, e.g. “Dinim”.

The approach of the Biblical world to the Beney Noach world, and the latter’s reaction.

Restrictions on Torah-study for Beney Noach.

K islev, 5727 D ecem ber, 1966

S ivan, 5727 Ju n e, 1967

K islev, 5728 D ecem ber, 1967

T am m uz, 5728 Ju ly , 1968

CHAPTER VII: ROMAN ATTITUDE TOWARDS JEWS AND EARLY CHRISTIANS Not so much the Jews as individuals, but mainly Judaism as such makes propaganda in a world which, being weary and tired of idolatry, seeks a more meaningful, decent way of life.

Finally Sha’ul creates Christianity. Claiming to be a disciple of Rabban Gamliel, he told the people that the destruction of the Beith Hamikdash meant the end of Yisrael’s Cho­ senness. He takes over in his “New Religion”Covenant a small part of the “Old Religion”Covenant, thereby making the new one “a t­ tractive”, comfortable, and easily acceptable to the public.

CHAPTER VIII: STOIC PHILOSOPHY AND JEWISH T H O U G H T ............................................

Biblical influence on people of the high and highest Roman Society. See Meditations by the Roman Emperor Aurelius, which resemble Jewish Mussar Thoughts. See also the descrip­ tion of the death scene of Flavius Claudius

T ishri, 5729 S ep tem b er, 1968

THE LI GHT

SEPTEMBER, 1977

today so often, though in a very limited field); and this is likened by law-teachers to the concept of berith, Covenant, in Jewish History, whereby the Relation between the Law-giver and His Chosen People is defined.

The Law of Nature: 1) from the philosophical point of view; 2) from the legal point of view; 3) from the Jewish point of view.....................

Basic concepts of the Law of N ature: Father­ hood, motherhood, tribe, nation, private

Julianus, the Roman Emperor who, dying from his battle wounds in Mesopotamia, speaks in his last words, in accordance with his religious life, of his gratitude to the Eternal Being for guiding his life in His Grace.

See also the very numerous Rabbinic stories about the intimate relations between R. Yehudah Hannasi (and other Tannaim) and the Roman Antonine Emperors.

CHAPTER IX: THE FIRST MILLENNIUM C.E. In various parts of the world, royal figures exhibited close Biblical attachment in their personal lives, in their legal pronouncements and codices of law. The most outstanding example is King Alfred (of the West Saxons) in England. He included in his—secular—code of law a most important part of the Torahlaws (in the Sidroth Yithro and Mishpatim) containing the Ten Commandments literally, with a few alterations. Apart from the Torah, the Anglo-Saxon Secular Laws quote the Books of Melachim, Iyov, Tehillim, Mishley. In American colonial days, the punishments were according to the “Law of G-d”.

CHAPTER X: THE SECOND MILLENNIUM C.E. During the last few centuries, attempts were made by prominent Law teachers to find a source, a basis, for law crystallised in the Law of Nature. They created the concept of the Social Contract (of which one hears

Page Eleven

TISHRI, 5738

Tishri, 5729 September, 1968

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This Law of Nature develops into (Western) International Law. The Divine source of Law is omitted, but in one matter it is man­ ifested : marriages prohibited by the Torah because of consanguinity and affinity—with a few exceptions—are lawful in Western countries.

EPILOGUE: Three observations of practical significance: a) The United States Supreme Court forbids prayer and Bible reading in schools. b) Jewish parents who are not particularly religious send their children to religious schools, to “receive ethical, intellectual, cul­ tural, civilised living standards”. c) The English daily press reports that Religion is the only subject prescribed by law to be taught in schools, and this law is broken. Thus the decline in human moral and general values.

Whither humanity?

FIELDGATE STREET GREAT SYNAGOGUE The Honorary Officers and Board of Management extend New Year Greetings to the Shammas and Members of the Synagogue and their families, as well as to the Beth Din, Honorary Officers, members of the Executive and Staff of the Federation of Synagogues.

■fflnnni n ro n nuts nwb

Kislev, 5729 December, 1968

Nissan, 5^29 March, 1969

Page Twelve

SEPTEMBER, 1977

THE POWER OF MUSIC

By RABBI DR. S. HERMAN (London) A holy man was once delivering a long moral discourse, when he suddenly noticed a member of the audience who was looking puzzled, and was obviously unable to follow the thread of the argument. The holy man ceased speak­ ing, and began to sing a song without words—it was a song of love of God and love of man. It was a song of joy in life, of gratitude for the blessings of the Al-ty. It was a song of humility. It was a song of pride. And as he sang this “song without words”, the furrows of per­ plexity faded from the previously puzzled member of the audience, and their place was taken by the light of happi­ ness of understanding and joy. As the song continued to an exultant climax, his heart, soul and mind were raised to the heights — through the “song without words”.

TISHRI, 5738

■11 NT] fl

The language of music is international. It knows no barriers. It speaks to all mankind and all mankind under­ stands its language: “Music hath charms to soothe the savage breast.”

For that reason, an experienced Chazan can some­ times go further than the Rabbi in reaching the hearts of his congregation. How often have we noticed that while the Rabbi is delivering a eulogy, the congregation listen in respectful, but dry-eyed silence, but the moment the Chazan begins: “El male rachamim,” the tears begin to flow. Music speaks louder than words.

In this respect the Chazanim possess great power, and the greater part of the service will either stand or fall according to the ability and discretion of the Chazan.

A service, not too long (which turns the congregation to wistful thoughts of the Shabbat dinner waiting for them, rather than the beautiful melodies being rendered, one after the other) and on the other hand, not too short, which gives the congregation the impression that the Chazan couldn’t be bothered that day!

THE FEDERATION OF SYNAGOGUES DERASHOT IN HALACHAH AND AGGADAH WILL BE DELIVERED ON SHABBAT SHUVA, SEPTEMBER 17, AS FOLLOWS: The Rav Rashi SHA’ARE SHOMAYIM SYNAGOGUE, 47 Lea Bridge Road, E.5.

First and second day Rosh Hashana Before Tekiyot Dayan P. Braceiner FINCHLEY CENTRAL SYNAGOGUE, Redbourne Avenue, N.3.

After Mincha

Rabbi A. Greenberg WEST HACKNEY SYNAGOGUE, Amhurst Road, E.8.

After Mincha Rev. B. Koschland, B.A. OHEL SHEM SYNAGOGUE, Chamberlayne Road, N.W.10.

After Mincha

Dayan C. D. Kaplin SHOMREI HADATH SYNAGOGUE, 527 Finchley Road N.W.3.

After Mincha

Rev. L. Gayer FIELDGATE STREET GREAT SYNAGOGUE, Fieldgate Street, E.l.

AfterMincha

Rabbi M. Smith SINAI SYNAGOGUE, Woodstock Avenue, N.W.ll.

Rev. I. Nodel ILFORD FEDERATION SYNAGOGUE, Coventry Road, Ilford.

AfterMincha

After Mincha

Rabbi B. Blau STAMFORD HILL BETH HAMEDRASH, Lampard Grove, N.16.

Before Mincha

Rev. M. Gingold WOOLWICH & DISTRICT SYNAGOGUE, Anglesea Road, S.E.27.

BeforeMusaf

Rabbi G. Lopian YESHURUN SYNAGOGUE, Fernhurst Gardens, Edgware.

Rabbi D. Gukovitzki SPRINGFIELD SYNAGOGUE, Upper Clapton Road, E.5.

Before Mincha

Rabbi Dr. S. Herman, B.A., Ph.D. AHAVATH SHALOM SYNAGOGUE, Clifford Way, N.W.10.

Rabbi E. Salasnik WALTHAM FOREST HEBREW CONGREGATION, Boundary Road, E.17.

Before Musaf Rabbi M. Aaronberg SHEPHERD’S BUSH, FULHAM & DISTRICT SYNAGOGUE, Poplar Grove, W.6.

Before Musaf

After Mincha

Rev. L. Shaposnick GREAT GARDEN STREET SYNAGOGUE, Greatorex Street, E.l.

After Mincha March 26 Rev. M. Salasnik, B.A. LEYTONSTONE & WANSTEAD SYNAGOGUE, Fillebrook Road, E.ll.

Before Musaf Rev. M. Wise EAST LONDON CENTRAL SYNAGOGUE, Nelson Street, E.L After Mincha

'J

SEPTEMBER, 1977

THE LI GHT

A choir is, of course, a great asset to a Chazan and to a congregation. But I always feel that even the most harmonious choir should not “cheat” the congregation out of the pieces which they enjoy singing.

Congregational participation is vitally important, and if the Chazan and choir can succeed in getting the con­ gregation to sing with them, rather than allocating to them the position of mere passive listeners, something positive has been achieved. If the congregation are singing, they are not dozing off! Neither are they gossiping.

And this brings me to a practical suggestion, an idea which only you could carry out. An idea, which I am con­ vinced, if carried out would greatly improve services throughout the country (particularly overflow services) and even save many a borderline co-religionist from drift­ ing to the camps of Reform (where he feels that at least, he will be able to follow, rather than experience total exclusion).

“Whoever saves one soul, it is as if he has saved a whole world!” Or, as the poet put it: “Heaven’s gate is closed to him who comes alone.

Save thou a soul and it shall save thine own.”

We are fully aware of the fact that, particularly in the overflow services, many of the congregation are quite incapable of following. A standard Machzor, where the page number could be announced from time to time, would be one way of making things a lot easier. However, in my experience of Jewish education, I can assert with con­ fidence that a tune is learned more easily and remains in the mind far longer than academic learning.

To come to the point: We need a Chazan or Chazanim to record, as cheaply as possible (i.e. on tape, or on a nonprofit-making basis) a comprehensive collection of com­ munal tunes which should become standard for Rosh Hashanah and Yom Kippur.

These tapes should then be distributed free, or at a nominal charge, to Hebrew classes, parents’ associations, youth organisations, ministers’ study groups, and, in par­ ticular, to the temporary once a year officiant (whose tunes are often weird and wonderful), some months before the Yamim Noraim, so that all can rehearse well before­ hand (from phonetically duplicated sheets, if necessary).

It should be made a condition of appointment of the “temporary officiant”, that he familiarises himself through the tape-recording, with these standard tunes.

Then, with the advent of the lengthy services of Rosh Hashanah and Yom Kippur, with the maximum number of familiar tunes being introduced, a much greater number of the congregation will be able to participate happily, and

MR. AND MRS. M. LEDERMAN 11 MAYFIELD GARDENS, N.W.4 wish their children, grandchildren, mechutanim and relatives, members of the Beth Din, Honorary Officers and Council of the Federation of Synagogues, and K’lal Yisroel a —

raiiD nwnm

htjid

Page Thirteen

TISHRI, 5738

thereby feel, that they, too, are part of the congregation.

And with the same tunes being repeated year after year, each time they will be sung with greater and greater volume, and feelings of nostalgic re-union with our holy heritage.

Needless to say, these tunes should not be of the “concert recital” type, but to put it colloquially, “catchy”, so that the congregation catches the tune, and the tune catches the congregation.

ROSH HASHANA By the REV. M. GINGOLD (London) Rosh Hashana is known as Yom Hazikaron, the Day of Memorial. It emphasises the unbroken continuity of our heritage for countless generations. This theme is not only echoed in hymn and in prayer, but is also reflected in the Biblical readings assigned for Rosh Hashana.

The problem of the next generation is portrayed in the Haftarah of Rosh Hashana. The opening chapters of the Book of Samuel speak of the painful disillusionment of Eli Hacohen over the conduct of his sons. He had hoped that his sons would carry forward the sacred tasks to which he had been dedicated all his life. It was during the sunset days of his life that he was stricken with grief over the conduct of his sons. “Why do you do such things?” he said to them, “for I hear evil reports concerning you from all the people.” But his pleas fell upon deaf ears, and we are told in the same chapter: “But they did not listen to the voice of their father.”

These pathetic words of the aged father have a modern ring. Many a father of today has addressed the same question to his children. “Why do you follow such things?” Many a father whose life was an example of loyalty, who was steadfast in his devotion to his people and his faith, finds himself utterly forsaken by his children, who follow strange paths and regard the most cherished beliefs of their parents with complete indifference. Velo Yishmeu Lekol Avihem.

This is the most vexing problem facing Anglo- and world Jewry. How can we stop this desertion from our ranks? Is it not possible to have parents and children see eye to eye in spiritual things? The answer may be found in the next chapter of the Book of Samuel. There we read the story of little Samuel when his mother brought him to the Sanctuary to be dedicated to the service of G-d.

“And it came to pass at that time, when Eli was laid down in his place—for his eyes had begun to wax dim, that he could not see, that the Lord called Samuel and he ran into Eli and said, ‘Here am I, for you did call me?’ and he replied, ‘I did not call, lie down again?’ Again and again the young lad heard the voice of G-d calling him, but, the aged Eli sent him back to sleep with ‘Lo Karati Beni—shuv shechav’—‘I did not call you; lie down again.’ ” Is this not the attitude of many fathers and teachers of today? Many a Jewish child has heard the voice of G-d. Instead of nurturing the call of faith, his own father says “Shuv shechav” — “Go back to sleep”. There are moments of awakening in a young boy’s heart, when he responds to the call of religion, but instead of cultivating it, parents often permit it to be ignored.

When the little child hears his father recite Kiddush on a Friday night, he will say: “Here I am, for you did call me,” but the unimaginative parent will say to him : “Shuv shechav”—“Go back to sleep.” When a young girl

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SEPTEMBER, 1977

witnesses the solemn Rosh Hashana service and hears the sound of the Shofar, her heart is attuned to the voice of G-d, but instead of nurturing this awakening and helping it grow into something permanent, her mother will often say “Shuv shechav”.

At the moment of his Barmitzvah, when a youngster mounts the Bimah for the first time in his life and recites his Haftarah, like little Samuel, he hears the word of G-d. Instead of bringing this flowering Jewish loyalty to fruition, parents will often cause it to w ither the very next day and unwittingly repeat with Eli, “Shuv shechav beni”— “Go back to sleep, my son”. The story is told of a father who wanted to influence his young son with heretical views. While the child was asleep, he wrote on the side of his bed: “G-d is nowhere.” When the youngster awoke and began to spell out his father’s message, he read it as “G-d is now here”.

It is noteworthy that Eli’s dimness of vision, “veeynav hechelu chehot”, is taken to refer to his spiritual vision.

“The eyes of his heart vexed him,” as if to say, the Divine spirit and his vision, for the Ruach Hakodesh was gradually departing from him.

In contrast to Eli, we have Samuel’s m other Hannah, who reared her child with tenderness and imagination and brought him to Shiloh to cultivate in him a devotion to her people and her G-d “as long as he lives”. At that moment, we are told, “the Divine spirit came upon her”.

It is that spirit that parents need today if they are to ensure the lifelong loyalty of their children to Judaism.

If parents and teachers will bring up our children with a sense of dedication, they will not desert at the first moment of weakness, but will grow up like Samuel to be steadfast in their faith “as long as they live”.

GREAT GARDEN

TISHRI, 5738

11

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FEDERATION OF SYNAGOGUES

FINCHLEY CENTRAL SYNAGOGUE Redbourne A venue, Finchley, N.3

The P resident, H onorary O fficers and Board o f M a n a g em en t, on behalf of the Synagogue, w ish

D ayan

N eedlem an,

P.

Braceiner,

Secretary;

all

Rav;

Mr.

m em bers

H. and

their fam ilies for 5737

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CROYDON DISTRICT SYNAGOGUE

STREET SYNAGOGUE THE PRESIDENT, HON. OFFICERS AND The President, Hon. Officers, and Board of Management

BOARD OF MANAGEMENT WISH THE MEMBERS OF THE BETH DIN, AND

extend sincere good wishes to their Minister,

MEMBERS OF THE CONGREGATION

their members and K’lal Yisroel

A HAPPY AND PROSPEROUS

for a Happy and Peaceful New Year

NEW YEAR

Dannm lanan nai& mw’?

iannm lanan naito n ^ 1?

hn

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SEPTEMBER, 1977

THE LI GHT

FRIENDS OF YAD VASHEM

By RABBI M. FRYDMAN (London) The Holocaust, in which six million Jews perished in the most tragic circumstances, decimated the Jewish nation. Many European Jews disappeared without trace and whole families were annihilated, so that there was no one left to enquire as to the whereabouts of the victims.

The Jewish people as a whole is therefore duty bound to seek out and collect whatever information it can find about each individual who perished. History demands an account of the atrocities perpetrated against each man, woman and child.

Thirty-seven years have passed since the end of the last war. People tend to forget the tragedies of the war, since the world continues to experience further terrors and killings year by year. The Jewish nation, however, dare not forget the events of the last war. The blood of the victims cries out to us from heaven and earth, urging us not to forget them. “We were innocent vic­ tims, we were not destroyed because we harmed any­ one. We went about our daily occupations, one an arti­ san, another a scholar, yet another a saint”.

Jewish history abounds in national catastrophes which have been adequately recorded and eulogised. The Pro­ phets of old used fitting language to describe those ter­ rible events.

The last Holocaust, however, has unfortunately not as yet found a writer who could express and recall in hu­ man terms the vastness of the disaster that shook West­

A

TISHRI, 5738

Page Fifteen

ern civilisation to its foundations and left a void in the development of humanity.

The Holocaust must dominate the annals of Jewish history. It must tell to future generations, Jews and nonJews alike, the full and exact story of the purposeless carnage and the bestial degradation of the human race.

It must warn humanity of the dangers of corrupting the progress of civilisation.

The Holocaust happened in the reign of rhe so-called “new civilisation”. The theory of a “master race” allowed no scruples about the erasure of peoples and races who would not conform. Special methods of annihilation were meted out to the Jewish people. Barbarism, torture and every cruel device of suffering were encouraged by the Nazi philosophy. Can we forget that the sufferers were our brothers and sisters, our mothers and fathers, our cousins, kith and kin?

In recognition of the holy duty of the Jewish people to record these dreadful happenings for our children and children’s children, the Yad Vashem, set up in Jeru­ salem for this very purpose, has established an organi­ sation of Friends of Yad Vashem in every country, whose object will be to gather material from every available source about individual Jews and groups, kehillot, com­ munities, organisations and institutions destroyed in the slaughter simply because they were Jewish, or who laid down their lives fighting against the Nazi monster, and to perpetuate their memory in the Holy Land.

The Anglo-Jewish community can assist in this sac­ red task and help to add pages of testimony in the memorial volumes. Relatives or friends who perished (Continued at foot of column 1, page 16)

Elfes L td MONUMENTAL MASONS

17 OSBORN STREET, LONDON, E.l Telephone: 01-247 0163

Page Sixteen

SEPTEMBER, 1977

TISHRI, 5738

1 1 N T3 FI

MOTIVES AND MYTHS

By DR. STUART COHEN (Bar-Ilan University) The letter which A rthur Balfour (the British Foreign Secretary) addressed to Lord Rothschild (president of the English Zionist Federation) on November 2, 1917 was a paradoxical document. Its impact on the sub­ sequent history of the Middle East was considerable, especially during the 1930s, yet it was itself a curiously bland statem ent. In effect, all the “Balfour Declaration” (as it was soon called) contained was a rather vague promise that the British Government would “use their best endeavours to facilitate” the establishment of “a Jewish national home in Palestine”. The preference for “a national home” (not “the National Home”) was delib­ erate; so too was the undefined geographical extent of this entity. Palestine, after all, was still nominally part of the Ottoman Empire, and a land over which neither Britain nor the Jews had any degree of real control.

Why the British Government should have underwritten such a vague promissory note has long been a m atter of conjecture. According to what has by now become part of Jewish folk-history, the answer is to be found in essentially psychological (if not mystic) causes. Simply put, this thesis maintains that the greatest Empire of the day endorsed the ancient Jewish desire to establish an independent homeland in Eretz Israel because the leaders of the British Government were themselves Bible-readers; as such, they had a deep personal affinity for the return of the Biblical people to the Biblical land. This was especially so since, as the recent activities of the Zionist Organisation and the growth of the Yishuv had shown, the Jews were themselves determined to accomplish that aim. All that was needed was a catalyst, and Chaim Weizmann (himself, fittingly, a chemist) was the man to provide it. By sheer force of personality he was able to convince the Government of the practicability of the Zionist idea; by his brilliant development of a special process for fermenting acetone (an ingredient of cordite) he earned their undying gratitude for his contribution to the British war effort. The rest, it is held, was inevitable.

There is much that is true in the account outlined above. Yet, there is much that is not. W hatever the strength of the veneration with which many devout AngloSaxon (or Welsh or Scottish) Protestants regarded the Old Testam ent traditions, the leaders of the British Govern­ ment were first and foremost politicians. As such, their main task in 1917 was to bring about an early and vic­ torious end to the First World War. All else was subsidiary.

However persuasive Weizmann undoubtedly was, his talents would therefore have been wasted had he not been able to convince these men that the Zionists could contribute to their main end. Yet, at this level of enquiry, Weizm ann’s assets would appear to have been somewhat meagre. To begin with, and most obviously, the Zionist hold on Palestine was hardly secure. Admittedly, the (Continued from page 15) during the Second World War, of whom no jecord exists as yet, may be included in these volumes. It is the desire of Yad Vashem to create a lasting memorial with the name of every Jew who died, so that future generations will remember their names.

Jewish history demands from us all that we help this great project.

Arthur James, later Lord, Balfour Yishuv had made great strides since the days of the Bilu pioneers during the 1880s. Yet, theirs was still a small and vulnerable community, totally incapable of defending itself against Ottoman oppression and of staking a claim to Palestine as a whole.

This might not have been altogether important had the Zionists been able to show that, in potential terms, Jews all over the world were prepared to commit all their resources to Palestinian work. Yet, here too, Weizmann’s hand was weak. He did not speak on behalf of a totally united people in 1917. Zionism had not yet won uncondi­ tional and overwhelming support from all the Jewish com­ munities of the world. On the contrary, in Eastern Europe the Zionist movement faced vigorous attacks lrom the So­ cialist Bund and the suspicious hesitations of the Orthodox.

In the West, it had to struggle to defend itself from the derision and opposition of the acculturated establishment.

Significantly, for instance, the most vehement opponent of the Balfour Declaration within the British Cabinet in 1917 was to be its only Jewish member, Edwin Montagu, the Secretary of State for India. Throughout his political life, Montagu had fought an uphill battle to escape his Orthodox Jewish origins (his father, Lord Swaythling, had founded the Federation of Synagogues) and to win acceptance in the privileged circles of government. In his view, all talk of a “national home” for the Jews was disastrous; it could only arouse embarrassing charges of “dual loyalty”.

Under any circumstances, the Zionist Organisation would have had difficulty in meeting such attacks; and this was particularly so during the First World War. The outbreak

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THE LI GHT

SEPTEMBER, 1977

of war in Europe had split the Zionist leadership, scattered its central offices, and ruptured the unity which had been precariously maintained for the preceding twenty years.

Weizmann himself had, from the outset, decided to sup­ port the forces of Britain, France and Russia (the “Entente Powers”). But many German and Austrian Zionists saw no pressing reason to support these governments against their own. Indeed, when account was taken of Tsarist Russia’s record of anti-Semitism, they saw many good reasons not to do so. Consequently, for a considerable period after the outbreak of war, Zionist diplomacy had virtually come to a halt. Weizmann himself did carefully cultivate con­ tacts with individual British leaders in 1915 and 1916, but these were really only “feelers”, Resigned to ensure the Zionists a hearing at a peace conference once the War was over. At the time, Weizmann could not have con­ sidered that they might have caused the Balfour Declaration (or any other); and there is no reason to belive that, by themselves, they could have done so. Indeed, but for other—extraneous—factors, they might have been totally fruitless.

What changed the situation, and therefore gave such contacts some importance, was a simple strategic con­ sideration: the vital importance of the Middle East as a whole—and of the Suez Canal in particular—for Britain’s war effort. This is not to suggest that only after 1914 did the British awake to the advisability of extending their control over this area. At various times during the 19th and early 20th centuries, British Governments had toyed with such ideas, and their various departments had always recognised the political, strategic and economic importance of the area. Thus, they had acquired financial control over the Suez Canal in 1876, over Egypt in 1881, and over a large portion of Persian oil in June, 1914. Nevertheless, not until the Ottoman Empire declared war on Britain in October, 1914 were all the available opportunities ex­ ploited. Only then did Britain abandon her traditional policy of defending Ottoman integrity. In short order, she sent an expeditionary force to Basra, massed troops for a thrust across the Sinai desert, and declared her willingness “to recognise and support the independence of the Arabs” and to back them in their struggle against the Turks (in the words of the famous correspondence between Sir Henry McMahon and Hussein, Sherif of Mecca).

Finally, and perhaps most significantly, once the War was under way, the British Government also signed an agree­ ment with its French and Russian allies which sketched a possible future partition of the Middle East between the three powers.

Since it was to provide the basis of much of what subsequently transpired, the Anglo-French-Russian agree­ ment deserves more than a passing mention. In its original form, the agreement was the work of two middle-range officials, Sir Mark Sykes (for the British) and Georges Picot (for the French)—hence the name, the “Sykes-Picot Treaty”, given to the document which they signed in June, 1916, and which was later endorsed by the Russians and (with some modifications) by the Italians. Essentially, the agreement divided the entire Arab Middle East into British and French zones of “influence”. Broadly speaking, it gave France Lebanon and Syria, and the British Iraq; it also allowed for the establishment of pseudo-autonomous Arab governments within portions of these areas. Palestine, however, was not included in either Power’s exclusive “zone”. Instead, and in view of international interest in that land, the agreement provided for rule by an international “condominium” of all the Powers.

Hardly was Mark Sykes’ signature dry on this agree­

I

Page Seventeen

TISHRI, 5738

ment, then the British Foreign Office and military officials began to reconsider the wisdom of their actions. In the long run, they argued, the French challenge to British interests in the Middle East was likely to be no less dangerous in the future (as, indeed, it had been in the past) than was the German or the Turkish threat at that moment. To give the French a potential military foothold in Palestine (even under an allied condominium), an area so close to the Suez Canal, seemed the height of folly.

Admittedly, at the time, the British seemed to have little choice. After all, in 1916 the French were bearing the brunt of the heavy fighting on the Western front in Europe, while British arms were suffering disgraceful defeats at Gallipoli (near Constantinople) and at Kut (near Baghdad).

But, by the end of the year, matters seemed somewhat different. For one thing the Arabs, after several delays and considerable financial inducements, had finally revolted.

Helped by such British liaison officers as T. E. Lawrence, they began to inflict serious losses on Turkish forces in the Jordan region. Secondly, and at the same time, British headquarters had finally decided that in December, 1916 it would concentrate its own military effort against the Turks in a massive thrust into Palestine (where the British were helped by the Nili spy ring of Jews organised

by Aaron Aaronson). Would the British troops, once they had conquered Palestine, simply reliquish some of their control to the French? To Lloyd George (who became Prime Minister during the last weeks of 1916) there could be no doubt about the answer.

Nevertheless, the Sykes-Picot agreement could not easily be abandoned. The British had to be careful not only not to offend the French, but also not to alienate the Americans.

At a time when supplies from the United States (which' did not enter the war until April, 1917) w*ere becoming increasingly important to Britain’s very survival, no Govern­ ment could afford lightly to ignore President Wilson’s warning that no victorious power was to annex further territories by force of arms. The only way in which the British could convince the French of the necessity of British control over Palestine, and the Americans of the moral justice of such control, was by finding a “client” who might argue these points. In both cases, the Zionists seemed admirably suited to the task. At this juncture— and only at this juncture—did Weizmann’s earlier efforts begin to bear fruit.

It was fitting that Sykes, who had originally tied the Government’s hands, should be the man to help cut the knot. In a series of meetings between October, 1916 and April, 1917 he forged close links with Rabbi Moses Gaster, the Haham of the Sephardi community in London. Weiz­ mann and Nahum Sokolow. Without revealing the existence of his agreement with Picot, Sykes also carefully stage-

DAYAN AND RABBANIT BRACEINER FAMILY EXTEND SINCERE GOOD WISHES TO THE DAYANIM, RABBANIM AND MINISTERS, THE CHAZAN, PRESIDENT, HON. OFFICERS, BOARD OF MANAGEMENT, SECRETARY AND ALL MEMBERS OF THE FINCHLEY CENTRAL SYNAGOGUE AND THEIR FAMILIES FOR A m m nw

Page Eighteen

SEPTEMBER, 1977

managed Sokolow’s visits to the French and Italian capitals, where the veteran Russian Zionist was to claim that the Jews considered that their national interests could best be served by an exclusive British protectorate over Palestine. This was a tough assignment, but one which Sokolow nevertheless accomplished brilliantly. His success, however, was not due solely to his own skill. Also at work was the curious effect on contemporary diplomacy of the hoary myth of the international power and influence of world Jewry.

This (as will be readily apparent) was a dangerous card to play, since it amounted to a virtual acceptance of one of the most popular of all anti-Semitic charges. Yet, in the circumstances of 1917, it nevertheless seemed an astute line to take, simply because it seemed so plausible.

1917 was, it is now clear, the worst year of the W ar for the Allies. France was exhausted, her troops already m uti­ nying; Italy was demoralised; Britain on the verge of suc­ cumbing to the U-boat blockade. There remained only two sources of help: Russia and the USA. Yet, Russia was already in the throes of a debilitating revolution, and American help to the Allied cause was agonisingly slow and half-hearted. This situation had to be changed. Public opinion in Russia had to be mobilised to prevent that country stepping out of the War; public opinion in America had to be mobilised to pull the USA more firmly in. In both cases, it was believed, Jews held the key; they were said to have considerable influence among anti-war, revolutionary circles in Russia and among the crucial financial community of the United States. The surest way to win their support, the British argued (quite fallaciously) was by giving them what they wanted in Palestine. And if they wanted a British protectorate there, then that was what they had to get. Moreover, time was short. Berlin, it was warned (again, erroneously) might steal a march on the Allies by issuing a pro-Zionist declaration of its own.

Ultimately, these argum ents proved decisive. The Prot­ estant millenarianism of individual Cabinet members, like the persuasive charms of the Zionist leaders, merely pro­ vided a rationale for British policy. That is why the exact content, and extent, of the proposed “Jewish national home” could be left to the future. The immediate task was to issue a declaration—any declaration—which would gladden Jewish hearts (without arousing French and American suspicions), and thus serve Britain’s strategic interests.

Sokolow obtained the necessary approval from the French in July, 1917 and Judge Louis Brandeis from the Americans in October. With this last hurdle crossed, on October 31st the majority of the W ar Cabinet (Montagu and Lord Curzon still protesting) voted to issue the Declaration.

W hether or not the document was ultim ately wise from the British viewpoint is really an open question—as the

THE FINEST BANQUETING SUITE IN NORTH LONDON Now Newly Decoraled

TISHRI, 5738

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later history of Anglo-Arab relations was to show. Nor can it be considered to have been totally necessary. By the time it was issued, American troops were in any case finally on their way to Europe to strengthen the W estern front. On the other hand, within a few days the Bolsheviks had captured power in the Russian capital, thus causing the irretrievable loss of the Eastern front. More­ over, on October 28, 1917 Allenby’s forces had launched a massive attack on Gaza—without a single French soldier in sight for miles around. Only on Jewish public opinion did the Declaration seem to produce a marked effect.

This was true, not only in Allied countries, but (perhaps more significantly) in Constantinople, Berlin, Salonika and St. Petersburg, too. This is not to imply that the Jews in those countries immediately swung over to the Allied cause, or that they persuaded their governments to do so.

Neither was the case. But the Declaration, as a public relations exercise, was nevertheless a success. To the extent that this had been one of its objects, it served its purpose.

This article has been published to mark the 60th anniversary of the issuing of the Balfour Declaration.

LIGHT IN DARK PLACES

By HARRY ZVI BRISKMAN A cave in the hills “somewhere in Europe” : within and w ithout a deadly silence, an all-pervading stillness that heralds momentous events. If you could reach that rugged spot in those dangerous times and peer into the recesses of that cold, forbidding cave, your eyes, after overcoming the darkness, might ultimately descry two shadowy silhouettes, two reticent beings, part of mankind; had they not been hunted like beasts out of their habitations; hounded like vermin from the highways and by-ways to cower for dear life wherever some temporary security, however flimsy, could be found.

The two beings lay crouched, fearing that the fore­ ground might give them too much prominence. They were afraid to contemplate what had befallen their family and friends; they were afraid to recall their recent experiences, afraid to breathe, afraid to talk, for they could hardly assure themselves that the enemy, but recently so hard on their heels, so relentless, so formidable, so murderous, was not actually there now to take and destroy them.

But human hearts cannot exist for long without com­ munication.

“Father,” whispered the smaller of the silhouettes.

The father’s heart leaped up, but his teeth chattered The President and Honorary Officers of the

SHA’ARE SHOMAYIM SYNAGOGUE

A B R A H A M LE IFE R H ALL 47 Lea Bridge Road, E.5 (adjoining Clapton Synagogue) A FEW SUNDAYS STILL AVAILABLE

For Bookings apply to the Secretary Telephone: 01-806 4369

47 LEA BRIDGE ROAD, E.5 extend New Year greetings to the Chazan, Officials and members of the Synagogue and their families, and to the President and Hon. Officers of the Feder­ ation of Synagogues, and all their members and families.

THE LI GHT

SEPTEMBER, 1977

from the cold. He made no reply. The son crawled towards his father and touched his knees. “Father, Father,” he said, tugging at his clothes. “Yes, yes,” the father moaned, breathless and whimpering in the dank air. “You know,” said his son, reassured, “it is the first Chanucah light tonight.” Tears came into the elder’s eyes. “Chanucah,” he gasped, “Oh; God.” “Yes,” continued the son in the blissful optimism known only to youth. “It is Chanucah, and had we been at home, the lights would be burning in the silver candelabrum and there would be games and songs. . . .” Here he stopped short. The father sat upright shaking off his prostration. He was strongly attached to his ancestral faith, and anything associated with tradition struck a deep chord in his heart.

“I have candles with me,” he said.

“Candles,” ejaculated the boy, not quite understanding, but realising vaguely that his father meant to do some­ thing, and that something probably very rash—“You can’t kindle them here.”

The father had already risen and was rummaging in the haversack. “Chanucah, Chanucah,” he murmured affectionately. “I am glad you remembered,” and he sighed the sigh of one who receives drops of consolation in a deep sea of affliction.

The son was beginning to understand. He was also begin­ ning to tremble. He knew his father. Where faith or con­ viction existed, that man was unshakable. He would kindle the lights . . . and they would be ruined. He was already grasping a match. “Don’t,” cried the lad, almost hysteri­ cally. “Oh, don’t, don’t, we’ll be killed. . . .” “Sh . . said the father, drawing closer with a candle and match in his hands. “There is very little chance of being seen here. We’ll light them in the corner, where they’ll never be noticed. It’s all quiet and deserted outside, nobody will see.”

He had one candle only. He cut it into two; one half to act the traditional secular part of kindling the other, the festive light. He stuck the latter on the ground and began to pronounce the benedictions.

Two men were groping their way through the darkness of the hills. They were part of a patrol, sent from an outpost, to gather intelligence of the movements of partisans who had become increasingly bitter and violent of late.

They had gone too far ahead and lost contact with their comrades, and with much difficulty had reached recognis­ able terrain. Clambering over the boulders their curiosity was suddenly aroused by a very faint glimmering several hundred yards away. They moved towards it stealthily, not quite sure what would happen. Half-way along, one grabbed the arm of his comrade. “I hear muttering,” he said. They moved with greater caution. The sound became increasingly distinct. It was like moaning. They had come within shoot­ ing distance of the cave; one soldier rose to his full height and gripped the other’s shoulder firmly. “That’s a Jew praying,” he hissed between his teeth.

After but a momentary pause the two made a dash towards the cave.

The man was too deeply absorbed to be sensitive to his surroundings. Through the bewildering mazes of disaster, the boy, on the other hand, had developed a delicate instinct for subtle disturbances and was ever on the alert for any change in the wind. He suddenly awoke from paradise. There were signs of stirring outside, a per­ sistent stirring. They were punctuated by other sounds, they were there! They were coming nearer. Paradise was evaporating . . . it was gone. The father saw his son standing stock still, upright, his fists clenched, his eyes bulging. He looked to the entrance but saw and heard

Page Nineteen

TISHRI, 5738

OHEL SHEM SYNAGOGUE THE HON. OFFICERS AND BOARD OF MANAGEMENT EXTEND GREETINGS TO THEIR MEMBERS AND THEIR FAMILIES FOR m i nn^m

DVp&n D” n m tr

WOOLWICH & DISTRICT SYNAGOGUE The President, Hon. Officers and Board of Management wish all members and their families and Klal Yisroel

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Page Twenty

SEPTEMBER, 1977

TISHRI, 5738

1 1 rn n

W EST HACKNEY SYNAGOGUE

BETHNAL GREEN GREAT SYNAGOGUE THE PRESIDENT, HON. OFFICERS AND BOARD OF M ANAGEM ENT EXTEND GREETINGS TO THEIR MEMBERS AND FAM ILIES AND TO KLAL YISROEL FOR

On behalf of our Rabbi, Wardens, President, Vice-President,

Chairman,

Hon.

Officers

and Board of Management, we extend to all our Members and to Klal Yisroel our very best wishes for a Healthy, Happy, and Peaceful New Year.

mio na^nm nrro

EMET V’SHALOM SYNAGOGUE THE PRESIDEN T, HON. OFFICERS AND BOARD OF M ANAGEM ENT

SHOMREI HADATH SYNAGOGUE The President, Hon. Officers and Board of Management

EXTEND SINCERE GREETINGS wish their Rav, Secretary, and all their members TO ALL THEIR MEMBERS A Happy New Year and well over the Fast AND K ’LAL YISROEL FOR

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lannni lanan nmo mw1?

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THE LI GHT

SEPTEMBER, 1977

nothing. At that moment the two soldiers began their onrush.

“The Nazis,” half whispered the boy.

“No, no,” said the father, not yet drawn completely away from the universe he had made himself. But he instinctively put out the lights and hid the candles in his pocket.

They were no longer left in darkness: lamps flashed into the cave. The bulk of two Nazi gentlemen overshadowed the entrance, their eyes peering through the dark. The boy uttered an indescribable cry—the very pith and core of human agony and protest—and fell limp to the ground.

The father’s heart escaped out of time while his hands groped for the support of an imaginary wall behind him.

Our lives and destinies hang on slender threads, slenderer than we ever imagine. The easiest, and most obvious and the most satisfactory procedure from the point of view of the two Nazis would have been to crack the skulls of the two non-resisting figures like nuts under their heels and to fling the bodies to the crows. But there were qualifying considerations. In the first place they were virtually back-sliders returning late from patrol: senior officers were hardened, and cynical of pretexts and excuses.

In the second place they had come upon a “find”—two Jews fleeing from judgement. That would be something to boast of to the men and to put in the scales against their misdemeanour. But their personal testimony to their prowess would be given little credit unless properly cor­ roborated. On the contrary, they would in all probability become the easy butt of the caustic wits who abound in the ranks. Here, however, were two live pieces of evidence, sufficiently sensational to put their offence in the back­ ground.

They collected their captives without tenderness but with some circumspection. “Come on out. Forward!” A

TISHRI, 5738

sense of immediate escape oozed through the limp, frozen frames. Urged by some vague hope and lashed on by fear, they found their feet and stumbled forward to the brutal exhortations of their ruthless captors out into the keen, freezing night.

The next night they were crouching in an improvised shack, meant for stores but now partially cleared for their temporary confinement. By some hitch they had not been transferred further that day and were therefore nearer this side of life. A dim lamp shed a gloomy light. The son had his elbows on his knees and his chin on his fists.

The father sat soberly, stroking his beard and humming at infrequent intervals. Neither wished to speak. There was little energy in them for any action, but the father’s hand made a jerking movement downward and tapped at his pocket. He got up with a great effort.

“It’s the second candle tonight,” he pronounced, a slightly malicious humour twinkling in his eyes at his son’s indolence.

The latter’s countenance reflected increased ruefulness.

The mention of the lights opened a very fresh wound and a seething antagonism to his father’s strange obduracy.

But the man was already making arrangements. There were two half candles. One was again divided. There were then two candles for sacred service with a larger one retaining the subsidiary office of kindling the other two.

These were set on a bare plank resting on trestles. The “servitor” was lit and with confidence and might the father began the benedictions. The son’s resentment was beginning to give place to admiration and approval. Some tingling warmth began to course through his blood. Paradise' was creeping back; then, once again on the nervous per­ ceptibility of the lad, there fell the faint, barely audible

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sound of something stirring far away. He jumped up.

“Horses are galloping this way, father.” The prayers stopped. To the boy, the galloping horsemen sent a vague message of hope. To the father anything galloping, riding, marching or approaching in these times was regarded with uniform misgiving not entirely unjustified. The lights were put out at once. The candles and matches were scooped off the plank and returned to their pockets.

Meanwhile gunfire had broken out. The galloping ceased.

The firing slackened. For an interval there was nothing but sporadic shots. But then an offensive was launched.

Suddenly the camp was bespattered with gunfire. A bullet penetrated the shack. The Germans, shouting and running, were obviously in confusion. The father had all thought blotted out, knowing only that there was trouble. The son could distinguish the orders and followed the swaying fortunes of the brief battle. He heard the German command for the retreat.

“Father, we are saved. It is the partisans and the Germans have fled.”

Men were rushing on the camp shouting “Death to the Germans”. The astonished father looked up and came back to full life. A rifle butt knocked at the wall of the shack.

“Who’s there?” called a voice. “We are prisoners,” replied the boy, “brought here by the Nazis. Take us away from here.”

Two hours later a halt was called in a clearing of the forest. Sentries were posted, fuel collected for a fire and food prepared. The two released prisoners stood aloof and abashed. The leader of the party approached them, scrutinized their faces and said to the elder.

“With us you have nothing to fear. We are a group of partisans, mostly Jews. I am Fritz Loewenberg, the leader of the group. I am busy just now, but I will look after you.”

He left to take charge of arrangem ents while the two, glowing with gratitude and on the point of tears, began to make themselves comfortable and to recuperate from their exhaustion.

After supper, which though not lavish was appeasing, the men closed round the fire, glad of a chance to discuss the day’s work. The boy joined them. His father remem­ bered that he had been twice interrupted in the middle of a grave performance. Ignoring the rest he set to work.

Loewenberg looked round to find him laying out his candles on a stout, sheltered tree branch. His curiosity was aroused, and removing his pipe, he sat with knitted brows, a quizzical look hardening on his full, youthful

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countenance. The boy, after some hesitation, got up and stood by his father. By this time universal attention was fixed on the ceremonial. The man was unmoved. Audience or no audience, attention or no attention, sympathy or hostility, would have made no difference to the tenor and application of his preparations. Loewenberg rose and drew near. The others began to follow suit. The Jew stood there, the cynosure of all eyes, king of the proceedings, but taking it all for granted. All except the three or four sentinels now stood close round. Most of the group were Jews with a special mission of vindication in their hearts.

One was a Roman Catholic, two were Gentiles of the type broadly classed as “agnostics”, and one had only recently been snatched from the jaws of death and was still too dazed for any definite classification of his out­ look to be possible. The m aster of ceremonies raised a lighted candle over the unlighted ones. There was a hush, a universal reverence, an unwitting homage on the part of those uprooted men of blood and tears to the peculiar courage and persistency of this stubborn Jew. He pronounced the benediction, blessing God for victories and salvation when the Maccabeans rescued liberty and conscience with the sword. The Catholic crossed himself and wiped away a tear. The candles stirred tender associ­ ations within him. The two agnostics were moved without fully understanding. Loewenberg was struggling hard with himself. Most of the other Jews stood stock still, half yielding, half retreating. They had imbibed some “religion” in their childhood but had shed all faith and attachm ent to tradition in adolescence and youth. They knew that candles were kindled on certain occasions, but when, where and how, they hadn’t the foggiest notion. They were the sons of the New Age, who had let the shackles of the past drop lightly from their arms, only to find themselves confronted by the New Bondage and the inveterate treachery and heartlessness of mankind. Most of them were thawing under the candle lights in spite of themselves.

Loewenberg spoke first, grasping his pipe like a dagger, full of groping perplexity.

“Tell me,” he said, “what do those candles signify?”

“Chanucah,” replied the master, falteringly, being not quite certain as to the extent of his questioner’s ignorance.

Loewenberg, military-wise, left him in no doubt.

“I have forgotten all about these things. Will you please explain what Chanucah is? The rest of us here don’t know much more than I do.”

“Haven’t you heard of the Book of the Maccabees?” asked the Catholic, with just a touch of irony in his voice. “I think I have heard of it,” said Loewenberg faintly. “And have you never read Karl Marx?” “I haven’t waded through a full edition, but . . .” He caught the smile on the Catholic’s lips and the look in his eye and stared down at his boots. The Catholic, it appeared, had a long reckoning to score off with the sceptical and materialistic tendencies of the disaffected Chosen.

The m aster came to the rescue. Taking up a dissertative tone and stroking his long, dark beard contemplatively, he spoke. “The Talmud asks, ‘W hat is Chanucah?’ ” But he hadn’t reckoned on his son. That worthy knew that the Talmudic version was stiff and prosaic and feared that the story would lose much of its ebullience and romance extracted from that austere source. He was determined to let the gathering have the tale all spiced and garnished as it had oft before been served to him.

“Father, let me tell them the story. Please let me . . .”

The offer was met with enthusiastic applause. The childish voice and ways were irresistible to these fighting men,

THE LI GHT

SEPTEMBER, 1977

and the place of honour was now ceded to the cherub.

The boy spoke of the oft recurring theme of invasion, oppression and tyranny; resentment brooding in secret; of counsel and conference among the honourable brave; of feeble bands gathering in the hills and slowly growing formidable; of expeditions sent to exterminate them, suc­ cessfully evaded; of hardship and hunger and the chilliness of lonely heroism stoically endured; of marvellous guerrilla tactics masterfully engineered by Judas Maccabeus, second to none; he who always consulted his venerable father, Mattityahu, the Priest, and planned with the help of his four redoubtable brothers; of open conflict with invincible armies and the utter rout of the proud foe, then the march on Jerusalem and the horrifying vision of the Temple marred and despoiled by heathen hands; how they found a cruse of oil estimated to burn one night and lo, it prevailed for eight, for which reason the lights are kindled for eight days.

At the start they had listened with adult condescension, but towards the end they became spellbound and awed.

For what indeed were they fighting if not for freedom of body and mind, the right to be their own master in their own homes and to fashion things sacred and profane by their own lights? There was a hush at the close. The men lowered their heads in homage. The father stood by the lights stroking his beard unmoved. The son took up his position again at his side, flushed and bright.

Something rushed through their souls like a vibrating current of common sympathy. Their hearts were in accord.

It was a rare fleeting phenomenon, a passing glimpse, one of those solitary sign-posts in deserted places indicating that though we march over thorns and briars, and slip, bruised and weary, in the ravine, still we are going forward to one universe!

Page Twenty-three

TISHRI, 5733

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SEPTEMBER, 1977

LETTER FROM ISRAEL Bv AVRAM BERNIGER & Shalom Chaverim, By far the most difficult task that I have been called upon to do in my period of army service was to stand as Mishmar Kavod (Guard of Honour) at the funeral of one of the chevra killed in the tragic helicopter accident you have all read about. My on-the-spot reaction, I m ust admit, was a selfish one—I am in an identical unit to the boys killed, I was participating in the same exercise at the same time in the same place, and I flew in an identical helicopter over the identical route of the one which crashed, just 15 minutes before them. It could very easily have been me.

Among my chevra in the army, we found it very difficult to find some meaning in these untimely and seemingly senseless deaths. It was only at the graveside, listening to the words of the Chief of Staff, that I was able to reconcile myself to an extent to what had happened. He related how he had taken some foreign tourists round Jerusalem in 1959 and, while overlooking Har Habayit, had said to th em : “If only we had helicopters, we could take the whole area with minimal casualties.”

Well, today we have these helicopters and the Israel Defence Forces can convey troops whenever and wherever they are needed. It takes tragedies as heavy as this—he continued—to teach us how extra careful we m ust be and how united a family we are— in our semachot as well as our grief.

Speaking personally to the bereaved family, Motta Gur went on to say that David (whose funeral it was) had volunteered to be a paratrooper. He had known where he

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was going and exactly what his tafkid in the Medinah was.

These last words caused me to think about us, Chavrei Tnua. Is not the time long overdue for us to stop talking and positively to put into action what we believe in?

Standing by the grave of a friend obviously affected me deeply. It made many of us take decisions. Many of my friends decided to sign on for extra periods of army service, in spite of the difficulties this would cause to their studies, etc.

Chevra, we, too, must take decisions, whatever stage we are in in the tnua. We must finalise our aliya dates, join one of the garinim, choose sensibly our “O” and “A” level subjects so that later we can apply for future life in Israel. This is the least we can do for the memory of those who died doing their duty for our Medinah.

So, here’s hoping that, when I open my future copies of Yediot, I shall be reading less about what we should be doing and more of what we have done.

Looking forward to seeing you all shortly, B’virkat Chaverim LaTorah Va’Avodah Avram Berniger (Reprinted from “Yediof” by courtesy of Bnei Akiva)

A VISIT TO THE LUBAVITCHER REBBE By the Rav Rashi, RABBI MICHAEL FISHER As far back as I can trace my ancestry, I have not been able to find a single Chassid in my family, either of Lubavitch, or Ger, Belz, or any other group. However, I have been fortunate enough since I have been in England to have been invited by the Lubavitch move­ ment to take part in different functions: the Yahrzeit of the former Rebbe, the Yom Moledet of the Rebbe and Kislev 19, and to hear and share the experiences of the Lubavitch movement, and I found them to my liking.

While I was in W arsaw before the Second World War, where three and a half million Jews lived, being an inquisitive person, I wanted to meet the Gedolei Hador, all types of Gedolim, so I went to see the Gerer Rebbe, Reb. Alter; the Bobover Rebbe; the Belzer Rebbe, and the Alexander Rebbe. In fact, during the year I lived in W arsaw, my main occupation was to see Chassidim, to visit shtieblech to discuss their ideas with them and how they differed from each other. However, it did not attract me until I came into contact with Lubavitch after coming to England, and I felt some Kiruv levavit.

I would call my journey the journey of a lifetime.

It was my first visit to the United States, and I had the opportunity while there to address five or six com­ munal gatherings, to give shiurim and to see what was going on in America, particularly the Lubavitch move­ ment there. It was an act of Hashgachah that years ago, after the former Rebbe was released from prison in Russia, he chose to go to America. I have studied the sichot of the late Lubavitcher Rebbe, z.l., and I under­ stand why he went, for he wanted to show that even in America it is possible to establish a movement of Chassidim and to do the wonders, absolute wonders that they have done in America. Of all the Chassidic move­ ments, none can compare—and this I say as a Litvak— none can compare in their indescribable achievements.

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THE LI GHT

SEPTEMBER, 1977

Eastern Parkway, the nerve centre of activities on a global scale.

I always remember the words of Rashi in Noach, in the account of the Dor Haflagah, where Rashi quotes the Midrash Tanchuma to the effect that it is the duty of a Dayan before passing judgement upon anything, to go and see it with his own eyes. Even Moshe Rabenu, when told by G-d that “thy people has become corrupt”, when there was no doubt in the matter, decided that even if the luchot must be broken, he would not break them until he had confirmed the facts with his own eyes. Thus, all the critics from afar, who have never seen what is going on, fail to live up to the high stand­ ards of a Dayan, who must delve into a matter thor­ oughly before forming an opinion. So, following on this advice, I undertook my journey to see what was going on in the world of Lubavitch that the outside world still does not know about.

Although Lubavitch has emissaries and missionaries everywhere, there are still in the Anglo-Jewish com­ munity today those who do not realise the achievements and the good the Lubavitch movement has brought not only to Anglo-Jewry, but also to world Jewry. When I was in Africa two years ago, I saw Lubavitch Chassi­ dim and a Lubavitch shul in Johannesburg. They are spread all over the globe, and it is enough to go into their offices in Brooklyn to see the telephone connec­ tions with all five continents, where they can contact Hong Kong, India, Australia and the whole world to spread their message. This is what I admire.

The Gemara says in Yoma: “The Kadosh Baruch Hu saw that Tzaddikim are few, and He therefore found it necessary to plant Tzaddikim in each .generation”.

The Gemara came to my mind when I saw the Rebbe

TISHRI, 5738

Page Twenty-five

as Rebbe for the first time. I was taken direct from the airport to the Lubavitch headquarters for Minchah (regrettably without hachanah) and then the Rebbe walked in and there was silence in the shul. I had never seen such adulation for a Rebbe. I grew up in the Chafetz Chaim’s Yeshiva and I was there day in and day out, and I have never seen such respect, and I saw here one of the Tzaddikim, one of the Gedolei Hador.

I would like to give you a picture of the Rebbe as I see him, as an outsider. First, I regard the Rebbe as the greatest Ohev Yisrael I have ever met. With his great love he sees in every Jew, even those who are immersed in mem tel sha’are tumah, an uncut diamond.

He sees an opportunity of cleaning it, cleaving it, to bring forth the beauty, lustre and splendour in every Jew. I have seen six, seven foot-tall cowboys from Texas and Dallas with big cowboy hats standing in the hall inspired and electrified just by looking at the Rebbe.

I saw the department of the Ba’ale Teshuvah and I saw there all types of people—great scientists, doctors, law­ yers, dentists, all sorts of professional people with great learning and secular knowledge—divorcing themselves, separating themselves, from their past to start an entirely new life under the influence of Lubavitch. What a wonderful thing. The kiruv rechokim that I saw, the bringing near of those far away, the determination not to abandon any single Jew, however bad or however low he has sunk—such Ahavat Yisroel I have never seen.

As the Gemara says in Berachot, one of the most difficult things to do is to hate evil and to love the man who commits evil. This is something which only a great man, with a great machshavah, with a deep' mind, a comprehensive mind, can do, to place a techum, to draw the line, to hate wickedness and not to hate

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the person. One of the conditions, one of the prere­ quisites of the Mitzvah of effective tochacha, reproof, which will be fruitful and bring about results—as we are commanded in the Torah “You shall not hate your brother in your heart . . . You shall not reprove your neighbour”— is to show love to the person whom you want to win over to your ideals.

I call to mind the Gemara in Bava Metzia, 32. If you meet a man, a friend of yours, who is with an animal which is loaded and who needs help to rake the load off the animal, which is the Mitzvah of perikah, and at the same time you have a man, an enemy of yours, who is in need of help to load an animal, which is the Mitzvah of te’inah, the question then arises which of these two Mitzvot should you do. The Gemara decides that the Mitzvah of te’inah has priority. You are obliged to help your enemy, although this may entail causing pain to animals, which is itself assur min HaTorah, because you thus conquer your yetzer hara. And Tosfot then asks, since we are referring here to an enemy who is a sinner and one whom it is permitted, or even a Mitzvah to hate, how does the question of subduing the yetzer hara arise? The answer, as the Torah Temima explains, is that the enemy, the sinner, is someone who hates me, not that I hate him. And by showing love, I will make him better, and he will stop hating me.

As the Englishman sa y s: “You don’t catch a fly with vinegar, but with honey”. So here we find that the best way to win people is not by hatred, if they com­ mit an aveirah but by showing love 'and concern. Moshe Rabbenu gave the Torah, but he also gave manna.

It is with the stomach that you sometimes win a man.

Thus the idea of Ahavat Yisroel which is practised by the Rebbe and the Lubavitch movement to such a great

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extent is a movement which has borne fruit. Thousands of people have come back to Judaism through this kiruv rechokim. One of the finest and most noble of the cha­ racteristics of the Lubavitch Rebbe is this Ahavat Yisrael w ithout g’vul, which you will not find in any other movement.

I have seen the Rebbe in another context, and this I would like people to know. I am not an Am Ha’aretz, and I testify that the Lubavitch Rebbe is one of the greatest Geonim of our time in nigleh. As far as nistar is concerned, I did not understand a word of what the Rebbe said. I need a dictionary for the Lubavitch lan­ guage, I have to become familiarised and acquainted with it. As I told the Rebbe I did not understand a word of his manner. W hat I did understand was halacha. I heard the Rebbe give a hadran on Mesichta Sotah (stu­ died by Lubavitch between Pesach and Shevuot) which lasted more than eight hours, and I noted how he tied up the loose ends at the finish. The Rebbe spoke for eight hours without notes, without gemara, without chumash, and not only did he quote everything per­ fectly, but if there were two readings in the gemara he quoted both exactly. I was sitting behind the Rebbe at the time. I would have liked to have seen his face because when you look at the face of a Rebbe you understand what he says better, you understand the depth of his thoughts, but unfortunately I was placed there by the Chassidim!

In the minds of some “Litvaks” chassidut is associa­ ted with am ha’aratzut. They say of a Chassid: “Er kennisht lernen”, but I can testify that I have rarely met in the last twenty-five to thirty years, since the destruction of Eastern Jewry, a man who can “learn” so well and is bakki bechol HaTorah Kulah, in Babli, Yeru-

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TISHRI, 5738

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SEPTEMBER, 1977

shalmi, Shulchan Aruch, in Tosefta in Mechilta, in Rishonim and Achronim and in the literature of Chassidut.

I was personally amazed at the Rebbe’s vast knowledge and particularly at the way the Rebbe built up a subject as from a single word in a seemingly unnecessary gloss of Rashi at the end of Mesichta Sotah on a remark by Rav Yosef. The Rebbe went through the whole Shass wherever Rav Yosef is mentioned and found the con­ necting link between all the sayings of Rav Yosef, men­ tioning also his blindness; and he gave us a detailed description of the greatness of Rav Yosef and every­ thing fell into place like a jigsaw in such a masterly way that I have never experienced in my life—and I have heard great Roshei Yeshiva and have attended upon great Gedolei Hador.

We need in this generation such a man with his energy, with his vision, enthusiasm, sincerity, dedication and commitment to the ideal which animates him.

I have seen the Rebbe in another way, from another angle. I have seen the Rebbe as a Sopher. The Gemara says in K iddushin: “Why are the Rabbis called Sopherim (scribes)? Because they count (sopherim) the letters in the Torah”. They have given us details of every sen­ tence, of every word and letter in the Torah and have calculated them exactiy. And the Rabbanim counted every letter in the Torah because each letter is a dia­ mond. Every letter and dot contain mountains of halachas. I have noticed the way the Rebbe counts the letters in the Torah, particularly in Rashi. I have seen him notice a Rashi which has escaped the attention even of an expert, the way he notices a comment of Rashi which appears unnecessary or which he explains in a fresh way.

Now, unfortunately of late, in the leadership in the

TISHRI, 5738

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Jewish world, Torah authority and lay leadership have been separated. They think politics belong to a Rabin, a Burg, and a Rebbe should distribute shirayim or make mikvahs, or quote the Tanya and never mix in politics.

This is the greatest tragedy which has befallen the Jew ­ ish people. In times of old the Cohen Gadol wore the Choshen Mishpat. He was not only the leader religiously going into the Holy of Holies and praying for Klal Yisrael, he was also the political leader, the manhig, of the Jewish people in every respect, in every activity and endeavour.

Who says that a Talmid Chacham, a Rabbi has no say in political m atters, why is it so? In the time of Rabbi Abuhu even the gentiles understood that a Rabbi could be on friendly terms, straight from yeshiva, with royalty, frequenting high places of government. He went straight from yeshiva to Washington, to the White House.

When political problems arise, the Gadol should be con­ sulted. Should it be rather the ordinary elected member of the Knesset— including the Arab members—who decide on political or on leligious questions, who should decide the fate of Jewry? Or the Gedolei Hador? Thus, the greatest tragedy facing the Jewish people is the division between the nassi, the political leader, and the manhig, the religious leader. But the Lubavitch Rebbe takes no notice. He has a strong and determined mind and be­ hind him a firm background going back to the Baal HaTanya and beyond, and having this background and training and knowledge of kol HaTorah kulah, he fears no person to an extent I have seen in no other Rebbe.

The injunction, “You shall fear no man” is a basic principle whose purpose is to secure Judaism—it is its passport to eternity. Once you come to the conclusion that a certain view is da’at Torah and you maintain

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THE LI GHT

SEPTEMBER, 1977 — TISHRI, 5738

your opinion without fear, it is my experience that people will respect you more. As the Gemara says in Sanhed­ rin : If one hires false witnesses, they lose the hirer’s respect. And I have seen that the Rebbe fulfils that injunction. Despite vilification and attacks on the Lubavitch movement, he goes his way and says what he thinks. He says what he thinks about the policy Israel should adopt towards Mi Yehudi. He spent over an hour analysing in minute detail the Israeli Government’s de­ liberations on the subject. He is astonishingly well-iniformed! His strength is such that it is to be admired and emulated by some leaders who are afraid of their own shadows. I would advise leaders of Anglo-Jewry and Israeli Jewry to visit the Lubavitch Rebbe for one Shabbat and see how the Rebbe behaves and talks, and believe me they would become quite different people.

I am a little different from what I was before I went.

Some of the Rebbe’s Mitzvah campaigns have aroused criticism, but their true value is not fully realised. The idea, for example, of nerot shel Shabbat is a wonder­ ful idea. I myself did not realise what a good idea it was, and though I am not a Chassid, I advised my daughter that my granddaughter should light a candle every Shabbat. She bought a special candlestick, and it is a wonderful thing. It is a chinuch, impressive and important, and substantiated in halachah. I also saw much to admire in the Neshei Chabad, the Women’s Organisation. It was the experience of a lifetime to see so many Yidden in one place: children, women, married girls, unmarried girls fifteen years old. Only last night in my house I spoke to a young kallah, she is only 18 years of age, and she had already seen the Rebbe, been received by the Rebbe. There are thousands like her. It is the only movement which has succeeded in winning over ladies of all ages—old, middle-aged, young and very young, caught in this wonderful experience which only the Rebbe can win with the power he has.

I cannot explain or understand it. I still have not digested all I saw.

What impressed me, above all, was the Sefarim cam­ paign. I went to many houses of the young Lubavitch Chassidim in America, and everyone has a wonderful library. I can’t afford to buy the books they have, even though they live on a very limited stipend. The Kollel pays hardly enough to cover the rent, and yet they save and manage to acquire a library. Here, in an English home you may see perhaps the Singer’s Prayer Book or a “bencherel” from a wedding. And even where pride is taken in more important books, they remain wrapped in cellophane! Unfortunately, we here in England have exchanged books for the billiard table and the .cocktail cabinet. There are few houses in England which can boast even Chumashim or Machzorim, not to mention a Shass, Rambam or Shulchan Aruch. But if we are not divorced from books, we are certainly separated from books, and in order to restore the Am Hasefer, to reconcile the people with the book, the Rebbe has in­ augurated a campaign whereby every Jew must have a library in his house. It is of the utmost importance that a Jewish home should have sefarim. Who needs expensive suites and carpets? In old Jewish homes the finest room was devoted to the library, and our ances­ tors who could hardly afford a piece of meat during the week, only In honour of Shabbat, yet one could find in their houses the Rishonim and Achronim and every sefer they needed for study. I only want to show you the wisdom and foresight of the Rebbe; that he knows hew to win Jews to Torah and Yiddishkeit by acquir-

Page Twenty-nine

ing a love for sefarim, apart from the fact that you can fulfil the Mitzva of writing a Sefer Torah by buying sefarim, sifrei kodesh! I met a man in South Africa, who had left Lithuania many years ago because of the pogroms, for a new world, a new continent. His mother was worried about him, maybe he would “shmad” or marry out. Who knows whatcan happen, especially in Africa? So she said to him : “Listen my son, I shall give you a Gemara Brachot, and promise me on oath that every morning before you go to work, you will open the Gemara and close it”. He replied: “Mother, what is the point of just opening it?” She then said: “You must promise me”. He promised.

He kept his promise and opened the Gemara each morning. One day there caught his eye the list of mefarshim printed on the front page and he became in­ terested. Who were these people? The Rosh and the Maharsha and so on? Where did they come from, in what century did they live? It caught his interest and he went to his Rav and started enquiries, and I have been to his library—it took fifty years to collect—and gradually, gradually he became acquainted with those people and now he is a great Talmid Chacham — just because he promised his mother to open the Gemara!

What a wonderful idea it is to encourage and insist that people should have a library. Let children see, not only television, not only the nonsense and the filth in the magazines—let there rather be sifrei kodesh and let our children be inquisitive, ask what it is all about.

Gradually, this is the way Judaism grows and develops, this is the way it ferments. The Lubavitch movement has its own publishing house—Karnei Hod Torah—a * world-wide concern. In Kfar Chabad in Eretz Yisrael,

MR.

J.

GOODMAN,

PRESIDENT

OF

THE

CROYDON & DISTRICT SYNAGOGUE, WISHES THE MEMBERS OF THE BETH DIN, PRESI­ DENT, HON. OFFICERS AND EXECUTIVE OF THE FEDERATION OF SYNAGOGUES, HON. OFFICERS, EXECUTIVE AND MEMBERS OF THE CROYDON AND DISTRICT SYNAGOGUE AND X?K'YV')

A HAPPY, HEALTHY AND

PROSPEROUS NEW YEAR AND WELL OVER THE FAST.

I t»

.

L L— *

v |y

Page Thirty

SEPTEMBER, 1977

a Rabbi Ashkenazai is devoting his time to the sources of the Rav s Shulchan Aruch. Indeed, a whole literature is growing up about the Rav’s Shulchan Aruch. Some of it looks strange to me, and I questioned the Rebbe on a number of interesting points. The Sefarim campaign is for me the greatest thing that Lubavitch have done.

The Rebbe is very concerned about Eretz Yisrael and the important issues that face it. Unfortunately, we are subject to influence by the press. The influence of the press is so great and so strong and so lasting that I myself experienced it when I was in W arsaw. I read an antisemitic paper for three weeks, and I almost be­ came an antisemite. Three weeks reading a paper, the influence creeps in. You don’t notice how it gradually grips you, and although you laugh at it the first time, it leaves a lasting effect, it is quite amazing. I remem­ ber when I was at the Kamnitzer Yeshivah for a short time, someone bought the daily Yiddish paper and Reb Boruch Ber, the Rosh Yeshiva, did not want to touch it.

We did not understand it then, but now we know what the wrong influence does. And, G-d forbid, if it comes into a Jewish home and children read it and we don’t control the reading material of our children, it is abso­ lute poison, and eventually you see that interm arriage and all the “tzores” of Klal Yisrael can be set down to the press, to the lack of control of reading material (which is allowed our children. I could hear the pain in his heart when the Rebbe spoke of the m atzev in Eretz Yisrael, particularly that there could even be the suggestion of discussion in Parliament about the liberal­ isation of the laws of abortion. “Terrible” is not the word, for an Orthodox Jew to talk of liberalisation of the laws of abortion. It is a terrible thing to think that in the 28 years since the State of Israel was established,

TISHRI, 5733

a million Jewish children have been murdered. At a time when to bring one immigrant to Israel costs $10,000, there could now be another million Jewish boys and girls in Israel. Instead of spending millions to foster aliya, with big offices and expense accounts to bring 200 or 300 Jews from Mexico or America or Brazil, there could have been another million Jews there. And then to talk about the liberalisation of abortion! It hurts him and that is why they don’t like him. There are even in England people who don’t like the Lubavitch move­ ment, because they don’t realise that the Lubavitch are the real guardians of Torah and Yirat Shamayim and the future of Jew ry—and I speak in all honesty.

I am at an age when I have no ambition, and want no kavod. But I am also at an age when I must be honest and sincere, and I say it is wrong to vilify the Lubavitch movement.

In conclusion, I should like to thank those who en­ abled me to visit the Rebbe. He talked to me for over an hour and told me things about Anglo-Jewry, and I can tell you that he knows more of it than I do. He told me how many chadarim there are and how many teachers, w hat type of teachers. And he knows what is going on in Wales and Scotland, in the Federation of Synagogues and in Jew s’ College. It is amazing how a man who is steeped in Torah day and night should have the time and interest to bother himself with Swansea and Cardiff!

And therefore, I say to you, my dear friends of the Lubavitch movement, how lucky you are and how I envy you. There is a saying, “Chassidim think they have a Rebbe, and Mitnagdim think they don’t need a Rebbe.”

I won’t make a comment on the first part, but I will comment on the last—I can assure you we need a Rebbe.

I isit London s new est K osher Delicatessen, R estau ran t and B anqueting S u ite fu rn ish ed in elegant sty le in the W est End

fully air conditioned at

20a Baker Street

non

Corner o f George Street

Telephone 935 5945 & 486 7079 Under the supervision of the Federation of Synagogues Beth Din and Kashrus Board

&

IOC

W— ' ft

-

■

-

-

THE

SEPTEMBER, 1977

LIGHT

VIEWPOINTS The advent of a viable new Jewish weekly newspaper should not pass unnoticed. The Orthodox Jewish Tribune which was previously a fortnightly journal and therefore too infrequent in appearance to provide a regular news service to the general public has, since March of this year, arrived regularly every Friday. The Jewish Tribune is the organ of the Agudas Israel Organisation, and not all its readers will feel sympathy with its religious or political outlook. Nevertheless, as was probably inevitable lafter the promotion of the paper to weekly status, its editorial and news columns are less insular than they used to be. Items which would probably have been con­ sidered taboo in earlier days have now become news­ worthy, and there has been a general improvement in con­ tent and style. The Tribune has, indeed, succeeded in obtaining and printing several scoops missed by its eld­ erly competitor, the Jewish Chronicle, which has, over the years, tended to alienate the more Orthodox mem­ bers of the community—especially during the editorship of Mr. William Frankel—through its insensitivity to the committed Orthodox reader and an emphatic slant to­ wards Jacobism and Reform. I have little doubt that the circulation of the Jewish Chronicle has decreased sharply and that readership has been lost to the Tribune, which speaks to and for Right-wing Orthodoxy. It is Orthodoxy, after all, which is the liveliest section of the community today and is rapidly expanding in numbers.

Unfortunately, the Tribune’s enthusiasm has trapped it into a number of extraordinary lapses from common sense, and this reader, for one, was especially irked by an editorial hailing the accord between the Agudas Israel and the Likud Government as a Kiddush Hashem. If I did

JEWISH

TISHRI, 5738

Page Thirty-one

not have more respect both for the Agudah and for the Israeli Government, I would have described the pact rather as an unholy alliance between an organisation whose platform states that it is devoted to solving the problems of Jewry in the spirit of Torah, and a political party whose aggressive and militant postures are the negation of the spirit of Torah and the teaching of our Nevi’im and Chazal. Mr. Begin may indeed be “a man who respects religion” as the Tribune describes him. He may even be meticulously observant and personally char­ ming to boot, but in politics he personifies not “walking humbly with G-d” but “my strength and the power of my hand,” which is anathema to prophetic Judaism. If the religious yishuv in Eretz Israel succeeds in advanc­ ing its cause through the success of Mr. Begin and his party this is all to the good, but the coalition between the religious parties and the political should be recog­ nised for what it is—a political understanding bestow­ ing political benefits on parties with opposing philoso­ phies. Despite these criticisms, however, “Viewpoints” offers the Jewish Tribune every good wish in its ven­ ture and hopes that it will endeavour to provide a com­ petent and reliable news service for all sections of AngloJewish Orthodoxy.

As readers of this column will know, we are not en­ tirely enamoured of some of the activities purporting to serve the interests of Soviet Jewry. While I applaud the formation of the National Council for Soviet Jewry, I hope it will avoid the worst pitfall confronting organi­ sations of this type—developing into a self-perpetuating industry. Dealing with a cruel and unpredictable regime

EDUCATION COUNCIL

The Jewish Marriage Education Council has planned its second Annual Lecture series, which is as follows:

YAVNEH

MONDAY 24th OCTOBER, 1977 “THE PRACTICALITIES OF OBTAINING A JEWISH DIVORCE”

by Dr. Aron Owen, Barrister and Deputy Circuit Judge

SYNAGOGUE

MONDAY 7th NOVEMBER, 1977 “THE ONE PARENT FAMILY

by Mr. Denis Felsenstein, District Inspector I.L.E.A.

The President, Hon. Officers and Board of Management

MONDAY 21st NOVEMBER, 1977 “THE PERMISSIVE SOCIETY — HOW IT AFFECTS CONTEMPORARY JEWISH LIFE”

by Her Honour Judge Myrella Cohen Q.C. All lectures to be held at THE MAX WEINBAUM HALL, NORICE LEA, N.3. at 8.30 p.m.

wish their Chazan and all their Members

a year of good health and prosperity.

lannni laron nmu nw1?

We believe this series will be of interest to readers of HAMAOR

■0

Page Thirty-two

SEPTEMBER, 1977

TISHRI, 5738

like the Soviet Government calls for extreme discretion and caution. We cannot help but admire the courage and ingenuity of Mrs. Barbara Oberman and the Com­ mittee for the Release of Soviet Jewish Prisoners, but they are clearly deluded if they believe that public de­ monstrations and protests have a marked effect on Soviet Government policy towards its citizens.

It is true that exposure and pressure from abroad have resulted in the release of individual prisoners and of some well-known personalities who have been allowed to leave Russia, but it is also true that the number of antisemitic incidents and outrages affecting ordinary Jews all over the Soviet Union has increased. Can we be sure that the Soviet Government has not been irri­ tated by well-intentioned statem ents and protests to the extent that they have aggravated the situation for our brethren in Russia?

n o n

AHAVATH SHALOM SYNAGOGUE The Rabbi, President, Hon. Officers and Board of Management extend sincere greetings to their members and K’lal Yisroel

It is a sad fact that the administration of Shechita has throughout the centuries been used to serve political interests, for those who control Shechita control the com­ m unity’s purse strings. When, on the other hand, She­ chita has been endangered by external forces, either through antisemitic malevolence or well-meaning but mis­ guided animal protectionists, the kehillot have generally united to resist the onslaughts. It is strange, therefore, that the threat to Shechita today, which arises out of the Regulations of the E.E.C. and has nothing to do with either anti-Semitism or the prevention of cruelty to ani­ mals, but with supposedly advanced standards of hygiene, (Continued at foot of column 1, page 33)

for a Happy and Peaceful New Year lnnnm nriDn nmu min’?

SUPERB BANQUETING

Sam uel C a te re rs UNDER THE SUPERVISION OF THE BETH DIN AND KASHRUS BOARD OF THE FEDERATION OF SYNAGOGUES

CATERING AT LE CHANTICLEER,.

PAXTON ROAD, N.17 Apply A. Altman, Director 01-808 9794-5

01-800 0364

THE

LIGHT

SEPTEMBER, 1977

BOOK REVIEWS

SIR KARL POPPER AND “THE JEWISH PROBLEM”

By NORMAN A. COHEN, B.A. Unended Quest— An Intelletual Autobiography. Karl

Poppsr; Fontana/Collins; £1.00.

The ideas of Sir Karl Popper, until recently Professor of Logic and Scientific Method at the University of London, have become something of a cult in certain academic circles. Its principal proponent is Bryan Magee, formerly an Oxford don and broadcaster and now Labour M.P. for Leyton, who has written a very readable account of Popper’s thinking in the Fontana Modern Masters series.

Other followers include among politicians Lord Boyle, a Conservative; among scientists, Sir Peter Medawar, formerly Director of the National Institute of Medical Research, and Sir Ernst Gombrich, the art historian.

Recently Fontana/Collins published Unended Quest— An Intellectual Autobiography by Sir Karl Popper, in which he relates how his ideas developed and gives his views on “the Jewish Problem”.

Before explaining these views, I should like to give a very brief account of his theory of scientific method.

Popper holds that all reasonable thinking is an attempt to devise solutions to problems or explanations of situations which seem inexplicable in the light of existing knowledge.

These proposed solutions or explanations are known as “hypotheses” and should then be subjected to critical examination by testing their agreement with facts, by means of experiments and observations, and with other accepted hypotheses. Those hypotheses which are amen­ able to such testing would be regarded as “scientific”, while those which are not, such as views on ethics, politics and art, in which there is a large subjective element, “nonscientific” but not “meaningless”, as his contemporary logical positivist philosophers would hold. The only way knowledge increases is by the proliferation of hypotheses.

Their verification by observation and experiment can be related to their formulation like a performance of a piece of music to its composition. No amount of repetition of the performance affects the composition.

In fact, Popper holds that the formulation of hypotheses is an artistic, creative or imaginative act not logically con­ nected with what is to be explained. It is of interest that his views on artistic creation are that the ideas or inspi­ rations of the artist correspond to hypotheses, and that (Continued from page 32) confronts an Anglo-Jewish community largely unprepared for it. The retiring Secretary of the National Council of Shechita Boards, Mr. Jack Brenner, has repeatedly warned the community that the E.E.C. rules will be strictly enforced, and has urged local Boards to ensure that all the necessary facilities are provided in good time. Mr. Brenner’s warnings have been largely ignored in the Pro­ vinces, and the consequent difficulty in supplying kosher meat and poultry will inevitably result in increased costs.

In these circumstances, the housewife will be able to lay the blame fairly and squarely on the shoulders of local Shechita Boards and the kosher meat industry. There will be no excuse this time.

Hamas'h'kif

TISHRI, 5738

Page Thirty-three

their selection and shaping into works of art correspond to the critical examination of hypotheses. Therefore, I believe it should also follow that all factors which would tend to increase the quantity and variety of artistic inspi­ ration would benefit the arts in the same way as the increase in the number, variety and comprehensiveness of hypotheses would increase knowledge.

The process whereby facts which do not appear to be in accordance with a hypothesis are explained away, while leaving the original hypothesis intact, is termed by Popper “immunisation”, a usage he has borrowed from the philo­ sopher Hans Albert. This process, according to Popper, does not increase knowledge. The extensive use of such “immunisation” by Marxists and psychoanalysts had led him to deny that Marxism and psychoanalysis can be regarded as sciences.

His parents were both born in the Jewish faith, but were baptised into the Protestant (Lutheran) Church before their children were born, believing that “living in an overwhelmingly Christian society imposed the obligation to give as little offence as possible—to become assimi­ lated”. The evil of anti-Semitism was such “that it was the task of all people of Jewish origin to do their best not to provoke it: moreover, many Jews did merge with the population; assimilation worked”. Born in 1902 and aware of many incidents of anti-Semitism against assimilated and converted Jews even in the Austro-Hungarian Empire, how can he maintain that assimilation works, when he himself had to flee from Austria in 1937?

One of the reasons he gives for the failure of assimi­ lation in Austria is that many of the leaders of the political Left were of Jewish origin and that the Right turned political controversy away from Socialism to antiSemitism. If assimilation worked and since such Leftist leaders were certainly assimilated, how could such a state of affairs arise?

Another reason he gives is the arrival in Vienna during the First World War of Jewish refugees from the eastern regions of the Austro-Hungarian Empire. “These ‘Eastern Jews’, as they were called, had come from virtual ghettoes, and they were resented by those Jews who had settled down in Vienna: by assimilationists, by many Orthodox Jews, and even by Zionists, who were ashamed of those they regarded as poor relations.” It was the strange ways of these outlandish Jews which stirred up anti-Semitism and spoilt the effects of assimilation. I wonder whether, looking back, Professor Popper is prepared to suggest how assimilation would have solved the problem of these Eastern Jews, who had moved westward or who remained in Eastern Europe.

Some years ago, when the wearing of shtreimels and other Chassidic garments began to become widespread in the Stamford Hill area, I expressed my fear of the consequences in a conversation with Professor Chimen Abramski. He told me that in the eighteenth century, representatives of the French Jews originating from Provence came to Voltaire, who was anti-Semitic, and said that all his accusations against the Jews did not apply to the Provengal Jews, who accepted French culture, but to the uncouth Jews originating from Alsace-Lorraine in eastern France.

Voltaire replied to the effect that it made no difference where they came from, they were all Jews.

In any case, all Popper seems to be doing is “immunis­ ing” his theory about the benefits of assimilation, not a procedure favoured by his philosophy.

He goes on to write: “Admittedly it is understandable that people who were despised for their racial orgin should react by saying that they were proud of it. But racial

SEPTEMBER, 1977 — TISHRI, 5738

Page T h rty-fo u r

pride is not only stupid but wrong, even if provoked by racial hatred. All nationalism or racialism is evil, and Jewish nationalism is no exception.” There seems here to be a confusion between “nationalism” and “racialism”.

“Nationalism” means the common cultural traditions of groups of people, usually living in a specific geographical area and increasingly achieving a political identity.

“Racialism” is the belief that such national groups can be defined biologically as “races” and that some, or one, are superior to the others. Such “racialism” is evil, but its theoretical basis is an extension of the theory of evolution beyond its strict application to the science of biology. Such an extension is also the basis of all Popper’s philosophy beyond his views on scientific method in the strict sense of the word.

Nationalism, provided it does not take up the attitudes of racialism—and there are many examples that this need not happen—can provide variety and enrichment for human culture, a process in accordance with his own ideas as to how human culture has developed and should develop.

In Chapter 6, headed “Exosomatic Psychosocial Evol­ ution”, The Life Science by P. D. & J. S. Medawar, published in 1977 and dedicated to Sir Karl Popper, the following sentence appears: “The enormity of genocide, it may be added, lies no less in destroying distinctive cultural tradi­ tions than in destroying what can never be replaced, a distinctive configuration of genetic endowments.” In plain language, both differing national traditions and what can loosely be called differing racial characteristics are of value and should not be destroyed, even by assimilation.

In fact, Popper seems to disregard his own philosophical principles in his treatm ent of “The Jewish Problem”.

Exhibiting the peculiar hatred that “outlivers from their tribe” have for their origins, even to the extent of ignoring the Bible and any other Jewish source in his quotations and references, he does not seem to realise that, in assimilating, his family were only trying to change from Jewish to Austrian nationalism.

SYNAGOGUE HISTORY The United S ynagogue 1870-1970. Dr. Aubrey Newman;

Routledge & Kegan Paul; £5.50.

Samuel Chicago Press; £9.75.

S ynagogue

L if e .

C.

Heilman;

University

of

My earliest recollections of shul-going are associated with a ramshackle hutm ent in Montague Road, Dalston (the old Beth Hamedrash) with a rudim entary central heating system, that is to say, there was an old-fashioned oven behind the bimah with a rusty chimney through the roof, and on cold days it was kept red hot and peo­ ple used to cluster round for warmth. Then there was the narrow little gothic-style building in Tredegar, South Wales where my maternal grandparents lived, with a single row of dark brown pews resting against either side wall, a tiny bimah and a rear ladies’ gallery low enough for siddurim to be passed by hand from the bi­ mah. My regular shul as a child was the more modern edifice in Lea Bridge Road, a dignified but bright building with a blue arched ceiling decorated with stars, a Yid­ dish-speaking Rav and a chubby Chazan. Occasionally, on Friday nights, my father took me to a Chassidic shtiebel set up in a large mansion in Upper Clapton Road, where Ma’ariv was usually intoned by the Rebbe him­ self, in a sad drone full of the Yiddisher Gollus, Though lecha dodi was very jolly and full of gusto.

r "ii

rn

n

It was not until I was eight or nine years old that I first visited the local United Synagogue—the “New”__ which I remember as a truly awesome experience. The grand vestry, the tall pillars, the rising banks of pews on either side, the imposing almemar, the bedomed ark the berobed Ministers, the stern beadle, the unaccus­ tomed quiet and decorum, not to mention the voices of the choir wafting over the congregation from some­ where above the Ark—all this had a strange effect on my boyish imagination, and although I was aware I was in a synagogue, I really felt as though the deity wor­ shipped here could not be the heimishe Holy One I was used to. Similar feelings of alienation must have over­ come the immigrants who arrived in London at the beginning of the century and promptly grouped together to form their own Chevras and Landsmannschaften.

Time, of course, has blurred the superficial differences between the shtiebel, the shul, and the United Synagogue, and it would be churlish not to recognise and acknow­ ledge the massive contribution to Anglo-Jewish life, cul­ ture and organisation that has been bestowed upon it by the United Synagogue.

The story goes that the impetus that gave rise to the formation of the United Synagogue is attributable to Chief Rabbi Dr. Nathan Adler, for it was in his Succah on the first day of Succot, 1866 that he urged the leaders of the five major London Ashkenazi con­ gregations to unite to form one Kehillah. In fact, Chief Rabbi Adler’s role was simply to give history a push, for moves towards a merger had clearly begun many years previously, and it is to Lionel Louis Cohen and to Dr. Asher Asher, the first Secretary of the new organi­ sation, that the credit must obviously go.

It is perhaps a little ungracious to mention that, as with so many Anglo-Jewish initiatives, the publication of Dr. Newman’s centenary history was delayed for some seven years after the centenary celebrations. Never­ theless, the book was worth waiting for, for it is a scholarly, painstaking and enlightening account of the development of a unique synagogal body, its relationship with other organisations, including—and of particular interest to readers of this journal—the Federation of Synagogues, its financial management and administration, and its impact on the Chief Rabbinate and other religious institutions. On the other hand, Dr. Newman’s study is confined to aspects of the United Synagogue as a cen­ tral organisation, and while he considers the mutual relationships with the constituent, district and affiliated Synagogues, there is scant reference to local synagogue life nor does he discuss how the monolithic structure of the United Synagogue impinged on Orthodox Judaism.

Likewise, this history fails to record the part played in the growth of the United Synagogue by numerous local outstanding ministerial and lay personalities, scho­ lars, chazanim, and adm inistrators, nor is any considera­ tion given to advantages or otherwise for the ordinary member of a remote centralised bureaucracy. Some of these questions are dealt with in greater detail in a previous publication, A Century of Anglo-Jewish Life, 1870-1970, edited by Mr. Salmond S. Levin, the recently elected President of the United Synagogue, which com­ prises a series of lectures to commemorate the centen­ ary, given in 1970. W hat is still needed is a compre­ hensive historical, religious and sociological study of the achievements and failures of the United Synagogue and its effects on Jewish life in this country.

Synagogue Life, subtitled “A Study in Symbolic In­ teraction”, is by an American university sociologist. The

THE

LIGHT

SEPTEMBER, 1977 — TISHRI, 5738

work is a fascinating analysis of social intercourse in an anonymous modem Orthodox community in the Uni­ ted States. The author avoids sociological jargon, using in­ stead a theatrical framework to describe the drama in­ herent in the various daily activities that take place in a synagogue, prayer, study and communal assembly.

The characters are the congregants, and he observes their behaviour against the varied functions of the “props” in the synagogue. The book is enhanced with lively and often humorous anecdotes. Particularly interesting fea­ tures are the analysis of gossip and conversation as a social function, and the systematic classification of syna­ gogue visitors, especially the various types of men­ dicant, and the subconscious reaction of regular worship­ pers to them. Those of us inclined to question the sin­ cerity of motivation in the religious behaviour of our neighbours will discover in this book a useful antidote, for it sheds clear light on the compelling conformities which make it difficult for us to distinguish in ourselves true piety from purely social convention. This is an engrossing study which may be read usefully and pleas­ urably by professional and lay leaders alike.

M. G.

THE FAMILY IN BRITAIN Parliamentary Debates

(H ansard). House of Lords:

Official Report, Volume 371, No. 87; Motion—The Family in Britain Today; pp. 1257-1268; Her Majes­ ty’s Stationery Office, London; 33p.

While many books come on to the market which have a bearing on the activities of the Jewish Marriage Edu­ cation Council, I have nevertheless thought it fitting— as Director of the JMEC—to review a speech made by the Archbishop of Canterbury in the House of Lords on Wednesday, June 16, 1976. The speech, entitled “The Family in Britain Today”, initiated a debate which lasted nearly six hours. I would earnestly recommend that all members of the community obtain a copy of this debate to gauge the feelings and sentiments of our lawmakers on this important issue.

The Archbishop began the debate by stating that, in 1975, 120,000 divorces occurred, affecting 200,000 children.

The Primate attributed this increase, among other things, to ^ couples starting their marriage by having to “live in with their family and not having a home of their own; to the fact that partners often enter marriage at a young age and are therefore not sufficiently mature; and that society has trivialised sex, instead of regarding it as a gift of immense value and joy to be treated with responsi­ bility and reverence.

He called for an increase in marriage education and counselling, and for the creation of a Minister for the Family. The task of such a Minister would be to study the impact of government legislation on family life; to monitor the effects of pornography, abortion, etc./ on the British people, and to advise Parliament accordingly.

He concluded his speech with the following humorous and revealing essay written by an eight-year-old boy, which underlines the value of strong family ties.

“A Grandmother is a lady who has no children of her own, so she likes other people’s little girls and boys. A Grandfather is a man Grandmother. He goes for walks with the boys and they talk about fishing and tractors. They are old so they shouldn’t play hard or run. They should never say ‘Hurry up’. Usually they are fat, but not too fat to tie chil­ dren s shoes. They wear glasses and funny underwear, and

Page

T hrty-five

they can take their teeth and gums off. They don’t have to be smart, only answer questions why dogs hate cats and why God isn’t married. They don’t talk baby-talk like visitors. When they read to us they don’t skip bits or mind if it is the same story over again. Everybody should have one, especially if you don’t have television, because grandmothers are the only grown-ups who have time.”

The point of this essay is in the last sentence—yet know­ ing of the many working grandmothers in the Jewish com­ munity I am not sure whether this little essay is applicable.

Rabbi D. Okolica

A VOID FILLED T he P risoner and Other Tales. Rabbi Solomon Alter

Halpern; Jerusalem Boys’ Town; £2.75.

The need for acceptable Jewish literature in a modern idiom for young readers has long been felt, and Rabbi Halpern competently helps to fill this void in his remarkably vivid book, The Prisoner and Other Tales.

Without giving exaggerated attention to style, Rabbi Halpern suits his literary expression to the subject matter.

He displays zest in the discovery of ancient Hebrew docu­ ments in a cave in Cornwall, effectively sustained when Abraham walks around inside the furnace in another tale. We are taken from a trip in Beersheba to the East End, from the days of Nimrod to Tsarist Russia. While we may stop to gasp at G-d’s miracles in one story, we shed tears at the plight of our people in another, and laugh lightheartedly at the ghostly clock in yet a third.

The age of the reader is immaterial as long as he is able to grasp the central theme, which is appreciation of what our heritage has to offer us. Joy at a festival which only one who has a pure inborn love for our faith can experience,

Page Thirty-six

SEPTEMBER, 1977

the satisfaction of being honest, and the magnificence of our people’s historical past are all wonderfully portrayed in this book.

While a child is yet groping for the truth and before his vulnerable mind is to be tainted with the alien ideals writers of a different nature are only too eager to imbue him with—and before truth has been denied to him com­ pletely—this book must be placed in his possession.

W hether the moral of a story is to respect elders, to con­ sider others, or simply to be truthful, the message is suc­ cessfully conveyed in a style bound to appeal to the imagination of youngsters of all age groups.

This book brought back memories of struggles through incomprehensible Jewish literature, illustrating ideals too high for my young mind to grasp, or other books which dressed up commonplace ideas in inflated language.

Memories of impatiently awaiting the next issue of my three-sided cheder journal while toying with other literature in the interval.

As befits a book of this kind, it is always perfectly clear and, at the same time, simple, plain and unadorned.

Although the book has many an entertaining anecdote— and it sheds light on some interesting small corners of history—there is no risk that the true intention of the book will be thwarted. Rabbi Halpern has wisely given us the source of each tale in a list at the back of the book.

We have been shown that colour and imagination can do no harm when added to the spice of a history lesson.

This book is a must for every Jewish child’s bookshelf, if not for the educational ground it covers, then for his enjoyment and the development of his appetite for further truly Jewish writing.

David Singer

VERSATILE RECIPES M ore W ays to a M an ’s H eart . Edited by Gillian Burr;

Vallentine, Mitchell; £3.75.

If you have ever thought that you have already tried every possible combination of available foods, then this book must surely refresh your repertoire.

Aimed at the hostess who likes to serve her guests with an edible talking-point, it has a great many interest­ ing and novel suggestions. For chicken alone, for example, there are more than two dozen useful recipes, while the possible permutations for salads seem endless! As for the cake section—it will probably tem pt the strictest would-be dieter.

Each chapter starts with a list of useful tips; what a good idea to use a potato masher to puree apples in the saucepan, instead of sieving them!

Finally there are lots of ideas and hints for successful party planning, menu suggestions and even diagrams for pretty ways to fold serviettes—the latter likely to appeal to young daughters who “want to help”. In all, a most useful and entertaining manual for kosher housewives.

G.Z.

JEWISH BOOK COUNCIL During the past five years, a number of Jewish book exhibitions have been held in towns throughout the coun­ try, usually under the auspices of a local synagogue, Zion­ ist, or B’nai B’rith organisation. These have taken the form of a display of books and allied materials which have been for sale, with the occasional addition of a lec­

TISHRI, 5738

“11 Mn n

ture given by a well-known personality. These exhibitions have brought the wide range of Jewish books now avail­ able to the attention of many who would otherwise not have had the opportunity of seeing them at first hand.

In a few centres, notably Leeds, Liverpool and Bourne­ mouth, there is now a communal bookshop which is open regularly throughout the year, usually on Sunday morn­ ings.

The inspiration for these events has been the Jewish Book Council, whose aim is to promote Jewish books and literary culture within Anglo-Jewry. For those liv­ ing in London, the Council is best known for the organi­ sation of Jewish Book Week, an annual sale of books and series of lectures held each spring in Central Lon­ don. Another venture of the Council is the Jewish Book Circle, which organises evening lectures given by wellknown authors and displays copies of their books for sale. While the Council has been active in London for thirty years, it is now beginning to make an impact on the rest of the country.

Hitherto the Council has mainly been involved with book exhibitions organised by representative bodies from all sections of a particular community. It would, however, be pleased to help arrange smaller-scale activities, for instance at a local synagogue, where a scheduled speaker might be complemented by a small exhibition of suitable books.

Any organisation wishing to put on such a display, either for adults or for children, is invited to write to David Hackner, Jewish Book Council, Woburn House, Upper Woburn Place, London WC1H OEP. David Hackner, Hon. Sec., Jewish Book Council CONGRATULATIONS The Editorial Board of gratulations to :

hamaor

extend sincere con­

The Rav Rashi, Rabbi M. Fisher and Mrs. Fisher, on their Ruby Wedding anniversary.

Chief Rabbi Dr. I. Jakobovits and Mrs. Jakobovits and the Rev. and Mrs. R. Turner on the marriage of their children.

Mr. and Mrs. L. Gayer on the birth of a grandson.

Mr. and Mrs. M. Lipczer on the birth of a grand-daughter.

Mr. and Mrs. A.B. Olivestone on the birth of two grand­ sons.

Mr. and Mrs. M. Zobin on the birth of two grand­ daughters.

Mr. and Mrs. B. Gayer on the birth of their greatgrandson.

Mr. and Mrs. M. Morris on their grandson’s Barmitzvah.

Mr. and Mrs. M. Younger on their grandson’s Bar­ mitzvah.

Mr. and Mrs. W. Ungar on the marriage of their son and of their daughter.

Mr. and Mrs. A.I. Borenstein on their daughter’s marriage.

Mr. and Mrs. L. Hilburn on their Silver Wedding anversary.

Mr. and Mrs. H. Ragol-Levy on their Silver Wedding an­ niversary.

Mr. and Mrs. R. Stern on their Silver Wedding anni­ versary.

Mr. and Mrs. M. Lipczer on their Pearl Wedding anni­ versary.

Mr. and Mrs. I. Angel on their Golden Wedding anni­ versary.

the

SEPTEMBER, 1977

light

Mr. and Mrs. Sam Zilesnick on their Silver Wedding anniversary.

Mr. and Mrs. Sam Kalms on their Golden Wedding anni­ versary.

Mr. and Mrs. J. Leftwich on their Golden Wedding anni­ versary.

Mr. Charles Gaventa on his 80th birthday.

Lord Janner on his 85th birthday.

Mr. David Gedalla on the award of an M.B.E. Mr. and Mrs. Sidney Ziff on the marriage of their son Neville.

Mr. Harry Kaye on the marriage of his son Martyn.

CONDOLENCES The Editorial Board of dolences to :

hamaor

extend sincere con­

The family of the late Mr. Ralph Starr (Fieldgate Street Great Synagogue).

The family of the late Mr. Joseph Cohen (Finchley Cen­ tral Synagogue).

The family of the late Mr. L. Geppert (Tottenham He­ brew Congregation).

The family of the late Mr. Hyman Levene (Maida Vale Beth Hamedrash).

The family of the late Mr. H. Aarons.

Mr. H.M. Cansino, M.B.E. on the loss of his wife.

Mr. H. Lipson on the loss of his mother.

Mr. E. Vitkofsky on the loss of his mother.

Mr. L. Gayer on the loss of his father, Mr. B. Gayer, El­ der of the Federation of Synagogues.

Mr. Arnold Cohen on the loss of his wife.

TISHRI, 5738

Page Thirty-seven

REPORTS

SILVER JUBILEE CELEBRATIONS The Rav Rashi, Rabbi Michael Fisher, represented the Federation of Synagogues Kehilla when an illuminated address was presented to Her Majesty the Queen at Buckingham Palace on behalf of Anglo-Jewry.

The Federation of Synagogues will present the follow­ ing address to Her Majesty shortly before Rosh Hashanah: To Her Most Excellent Majesty, Queen Elizabeth II, Noble Sovereign—At the approach of the Jewish New Year 5738, we, the Principal Rabbi together with the President of the Federation of Synagogues, London, re­ presenting the members of this Community founded ninety years ago to provide for the religious needs of Jews from Eastern Europe seeking a haven of refuge, extend our sincere greetings and congratulations to Your Majesty on the joyful celebration of Your Silver Jubilee.

The year 5738 will mark the 25th Anniversary of Your Majesty’s Coronation, and we take this opportunity of assuring Your Majesty of our devoted loyalty to the Throne and to Your Gracious Person, and of expressing once again our gratitude to the Royal Family and to the British People for their hospitality and understanding since our forebears were welcomed into this country.

In our devotions during the forthcoming Solemn HolyDays of our New Year, we shall pray that Divine Pro­ vidence may continue to bestow upon Your Majesty, His Royal Highness the Duke of Edinburgh, the Royal Family and all Your Majesty’s subjects throughout the Common­ wealth blessings of Peace, Happiness and Prosperity.

YOM YERUSHALAYIM

FRIENDS OF YAD VASHEM LEST WE FORGET

It is the duty of surviving mankind to ensure that all names of those who perished during the Holocaust are perpetuated in the Hall of Names at YAD VASHEM, JERUSALEM. All that is expected is the completion of a separate Page of Testimony, an eternal, visible memorial for each and every one of the Jewish Martyrs.

If you had relatives and friends in Nazioccupied territories who were victims of exter­ mination, you are urged to apply for the requisite number of the Page of Testimony forms to Mrs. Ursula Webster, Secretary to the Hono­ rary Officers, The Board of Deputies of British Jews, Woburn House, Upper Woburn Place, London, WC1H OEP.

A Service of Thanksgiving to celebrate Yom Yerushalayim was held at the Finchley Central Synagogue on Sunday, May 15.

The Service was conducted by the newly appointed Chazan of the Yeshurun Synagogue, Mr. Joel Portnoy, and Tehillim were recited by Dayan P. Braceiner of the Beth Din of the Federation of Synagogues.

The large congregation included the President of the Federation and representatives of Synagogues throughout London.

The congregation was addressed by the Rav Rashi, Rabbi Michael Fisher, who stated that the celebration of Yom Yerushalayim in commemoration of the liberation and reunification of the Holy City ten years ago must be preceded by the recollection of the heroic soldiers of the Israel Defence Forces who had made the supreme sacri­ fice, so that Israel, with Jerusalem as its capital, should continue to live and prosper. Among the ten miracles which occurred regularly in the Temple, enumerated in the Perek read the previous dav, was the miracle that the rain never extinguished the fire on the altar. Likewise, the rain of the enemy’s fire could not quench the fiery love of the Jewish people and its soldiers for the dearly beloved city.

In the current sedra we would read of ihe standards assigned to each of the Tribes while the Israelites cam­ ped in the desert. The colour of each standard corres­ ponded with one of the precious stones set in the High Priest’s choshen mishpat—breast plate. The flag of Judah was “kidmut shamayim”—blue, with the face of a lion painted thereon. The blue and white flag of the sovereign State of Israel was hoisted proudly by those lion-hearted

Page Thirty-eight

SEPTEMBER, 1977

soldiers who broke through the Lion’s Gate and united the city, fulfilling ageless dreams and aspirations.

Hakol talui bemazal—everything depends on luck, the Zohar tells us, and of all the months in the calendar it has been the month of Iyar which was the luckiest, for it was on Iyar 5 and 28 that the rebirth of the State and the liberation of Yerushalayim took place respec­ tively. These two unique events are two giant Messianic steps on the road to our Ge’ulah Shelemah, to the com­ plete and final redemption. This month is described in Kings 1, 6 as chodesh Ziv, meaning the month of lustre and splendour, of blossom and freshness when, after a long winter, nature springs back to life. So was our people after the long night of the Galut, restored, at least partially, to its former lustre and glory, culminating in the recapture of the Temple Mount.

Rabbi Levi says in Midrash Pinchas: G-d intended to give Israel a Yom Tov in each of the summer months; in Nissan He gave us Pesach, in Iyar Pesach Sheni, in Sivan Shavuot. In Tammuz He intended to give us a great Yom Tov, but because of the sin of the Golden Calf it did not come about. In fact, in our own days, we had a Minor Pesach in reverse; for whilst on Pesach Rishon we went out of Egypt, in Tammuz the Egyptians were forced to leave Israel!

But there is a deeper and more valid reason why thes^Q events occurred in Iyar. The names of months of the Hebrew calendar are expounded by our Sages in differ­ ent ways, so that Ellul, for example is considered an abbreviation of the P asu k : “Ani ledodi vedodi li”. We may therefore suggest an interpretation of the name Iyar.

The Shulchan Aruch rules that Iyar should be spelled with two “ycds”, it being made up of the initials of the names of our forebears, Avraham, Yitzchak, Yaakov and Rachel. The three Patriarchs were repeatedly promised ■t' Land of Israel, and Rachel was the only Matriarch to whom this promise was made (Jeremiah xxxi). Furthermore, the letters forming the name Iyar are the initial

TISHRI, 5738

letters of Ichud Yerushalayim (or Eretz Yisrael) Yeru­ shalayim Rabbati— the unity of Jerusalem, Greater Jeru­ salem !

We are enormously gladdened and encouraged by the development of the city, both physically and spiritually; its many new and beautiful buildings and the flowering of its scholarship year by year— new schools, yeshivot, kollelim and research institutes. Some have been inspired by this development to suggest the omission from the Nachem prayer on Tisha B’Av of the words describing the plight of Jerusalem after her destruction as “A city in mourning, laid waste, despised and desolate”.

But for so long as the Temple Mount accommodates the symbol of a foreign faith, Jerusalem remains a city in mourning. As long as Ambassadors reside in Herzlia rather than the capital, Jerusalem may be considered despised, and as long as we permit missionaries to seduce our children, Jerusalem is a desolate city.

Adam, the first man, was created from earth gathered from the whole globe, but his head, says the Midrash, was made from the soil of Eretz Yisrael. This is per­ haps why the Holy Land is so desirable to all nations, who seek to return to their source.

And we may also explain that the Mishnah represents the head, the Talmud Bavli and Commentaries the re­ mainder of the body. And as long as we permit abortions contrary to Halacha, and as long as the “Who is a Jew ” and conversion questions are not resolved, the city re­ mains desolate and waste. “Awake awake, put on thy strength O Zion, put on thy beautiful garments, O Jeru­ salem the Holy City, for henceforth there shall no more come into thee the uncircumcised and the unclean”. On this tenth anniversary we recall the Pirkei Avot which state ben esser lemishnah, “at ten years old, for Mishnah”.

ILet us therefore resolve now to restore the authority of the Mishnah, the Oral Torah, in the Holy City.

The W estern Wall has been restored to us. Let us hope that we will soon have the m erit to see the other three

When Mr. Ehud Olmert (second from left), a Likud Knesset Member, visited London, he had talks with, among others, Mr. Malvyn Benjamin (left) of British Herut, Mr. Morris Lederman (third from left), President of the Federation of Synagogues, and Mr. H. J. Lobenstein (right)

THE

LIGHT

SEPTEMBER, 1977

walls, the Binyan Beth Hamikdash, to see Jerusalem once again as the “Mikdash Melech Ir M’lucha”—the Sanc­ tuary of our King, the Regal City—speedily in our days.

TISHRI, 5738

Page T hirty-nine

MEMORIAL SERVICE

RALPH STARR rry JERUSALEM MEETINGS The President of the Federation of Synagogues, Mr. Morris Lederman, represented the Federation at recent meetings in Jerusalem of the Actions Committee of the World Zionist Organisation and of the Standing Commit­ tee of the World Conference of Synagogues and Kehilloth.

The Fourth World Conference of Synagogues and Kehil­ loth will be held in Jerusalem on February 14-19, 1978, and synagogues of the Federation are invited to send delegates—ministers and laymen. Travel and accommoda­ tion details will be available shortly.

KAMENITZER MAGGID COMMEMORATED An interesting function took place recently at the pre­ mises of the Jewish Vegetarian Society in Golders Green, to mark the presentation of a photographic portrait of the Kamenitzer Maggid, Rabbi Chaim Zundel Maccoby, who was Rabbi (Maggidj of the Federation of Synagogues from 1895 until 1916.

The Maggid himself was a strict vegetarian, and it is noteworthy that the Society was founded in 1966 as a result of the reverence felt by the grandmother of the present Honorary Life President, Mr. Philip L. Pick, for the Kamenitzer Maggid. The lady was so impressed bv the Maggid’s brilliant oratory and qualities of heart and mind that, at an early age, she vowed that when she married she would bring up her family as vegetarians.

This story was told by Mr. Pick himself when introduc­ ing the speaker of the evening, Dr. S. Levenberg, Direc­ tor of the Jewish Agency in the United Kingdom.

In his address, Dr. Levenberg spoke of the campaign

by Rabbi Maccoby in Tzarist Russia on behalf of the Chovevei Zion movement, and of his subsequent life in London, where he held thousands fascinated and spell­ bound for hours on end in the synagogues of East Lon­ don. The Maggid’s attachment to Eretz Israel was based on profound religious belief, and this led to disagreement with the political leadership of the Zionist movement.

Dr. Levenberg’s talk was preceded by the showing of a moving film, “L’Chaim—To Life”, which tells of the development of the Organisation for Rehabilitation and Training (ORT) since its foundation in Russia in the 19th century. The film depicts the emotive history of European present time through skill­ ful animation of early photographs from the Pale of Set­ tlement, followed by excerpts from later films. It includes heart-rending scenes from the Warsaw Ghetto and rare and excruciating pictures obviously taken by Nazi guards, of life and death in concentration camps. The film ends more optimistically with descriptions of modern ORT schools in Israel. To watch this film was an exceedingly moving experience and it is regrettable that it has not been shown more widely in this country.

The portrait of the Kamenitzer Maggid, which was pre­ sented by his grandchildren, Miss M. and Mr. V. H. Z. Maccoby, has itself an interesting history. It is a copy of a photograph owned by Mr. Abraham Kushelevsky of Field gate Street Mansions, which he had brought with him as an immigrant from Ponevezh many decades ago.

Among those at the reception were some who could

We regret to record the death on April il, just after Pesach, of Mr. Ralph Starr, Treasurer of the Fieldgate Street Great Synagogue and Member of the Executive of the Federation of Synagogues.

The high esteem in which the late Mr. Starr was held by fellow congregants and colleagues was displayed at a service held in his memory at the Fieldgate Street Great Synagogue on May 10, where he had served as a member of the Board of Management, and subsequently as Treasurer, for very many years.

Among those present in the Synagogue, which was filled to capacity, in addition to members of Mr. Starr’s family, were the Chairman, Mr. Asher Fishman, and senior officers of the London Board of Jewish Religious Education where Mr. Starr was a member of the staff, and representatives of the Maccabean and Stepney branch of the British Legion, as well as of the Hackney War Pensions Committee, of which Mr. Starr was Chairman.

There were also present representatives of the Federa­ tion of Synagogues and other local congregations. The speakers were the Rev. I. Nodel and the Rev. L. Gayer.

Rev. Nodel (Minister, Ilford Federation Synagogue) stated that Mr. Starr had characterised the Jewish con­ cept of charity, which involved not only monetary sup­ port for those in need, but even more important, acts of loving-kindness based on a true appreciation of Torah in our dealings with our fellow men. Mr. Starr’s whole . life had been devoted to those charitable works enume­ rated in the Mishnah as having “no fixed measure”.

Rev. L. Gayer, Minister of the Synagogue, referred in particular to the late Mr. Starr’s personal and devoted involvement in the day-to-day affairs of the Synagogue and to his consideration and sympathy for others, which could be seen, not only in his relationship with the less fortunate members of the congregation, but in particu­ lar, in the humanity and understanding evinced in his post as Chairman of the War Pensions Committee. Mr. Gayer also referred to the late Mr. Starr’s practical work on behalf of the Federation Burial Committee.

The Service was conducted by Chazan D. Friedman, of the East London Central Synagogue, who recited El Mole Rachamim, to the lowering of the British Legion flag. recall listening to the Kamenitzer Maggid preach, such as Dr. Israel Feldman and Dr. Samuel Sacks, as well as such distinguished guests as the authoress, Mrs. Beth-Zion Abrahams, daughter of the well-known Jewish writer, I. M. Lask; Mrs. Naomi Birnberg, a daughter of Herbert Bentwich, and Mr. Moshe Bitani, who discovered the original photograph.

The evening concluded pleasantly with renderings of Hebrew and Chassidic melodies by the charming duo, Phillip and Phillipa.

Miss Maccoby has devoted a great deal of her time to research into the life of her illustrious grandfather and was instrumental in securing the commemoration of his name very appropriately in the Hall of Education at Bar-Ilan University. She is anxious to obtain any relevant mateiial books, letters, cuttings, periodicals, etc. Readers who are able to help are asked to contact her at 33 Riverdale Gardens, East Twickenham, Middx. Tel. 01892 2175.

I I-

k fr

SEPTEMBER, 1977

Page Forty

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TISHRI, 5738

iiN iin

man

THE FEDERATION

cm

CO

SYNAGOGUES

10

NOTICE TO MEMBERS

THE BETH D IN (Rabbinical Court of the Federation of Synagogues)

SESSION GREATOREX STREET, LONDON, Ei ON SU N D A Y M ONDAY to TH UR SD A Y

10.30 a.m. - 1

1 0 3 0 a .m .- 1

p.m.

p.m.

2.30 p .m .- 4

AUTHORISATIONS FOR MARRIAGES S U N D A Y to TH UR SD A Y

p.m.

10.30 a . m . - l

p.m

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

Enquiries and appointments: Clerk to the Beth Din: Rev. I. M. Braier, 9-11 Greatorex Street, London, El 5NF. Telephone: 247 4471

memory

MICHAEL and JANE CAPLIN

Published by HAMAOR Publications Com m ittee, 9 11 G reato rex S tre e t, London, E.l and p rin te d by Narod P ress Ltd., 129-131 Cavell S treet, London,

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