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Vet it was with the chaplain
,t the boy first broke down
d talked. He revealed a deep-
ited resentment against his fam-
Both his elder brother had
in Bar Mitzvah, he said, but
hen his turn came the family
longer had the interest, the
idle or money for his confirma-
■: in ceremony. This, the boy had
■ ken as final proof of his child-
>u>od conviction that the family
ioil not love him and preferred his
mothers. Denied the Jewish cere
mony confirming his manhood, he
unconsciously determined to cast
off his Jewish ties and refused
to be a Jew.
All this was not disclosed in
the chaplain's first visit or even
the second. Nor did these talks
reach the root of what was so
seriously disturbing the young man.
But in recounting this long hid
den grievance, clues for doctors
were revealed and a starting
point provided for helping him to
get well. When, a few weeks after
Ins inner-story had been disclosed,
lie finally celebrated his Bar Mitz
vah and he seemed on the road
to recovery. In this instance the
chaplain filled a role no one else
could have taken.
“I’ll Be Seeing You"
It is generally considered that
the most interesting of all the
Institute’s seminars deal with Rab
bi-patient relationships.
Tact, even good will, are not
enough, nor is mere interest e-
nough. Rabbi Hollander points out.
"You have to make a patient truly
believe that you are interested
in him personally.
A patient, friendless and alone,
who knows that a Rabbi is coming
especially to see him, feels that
he is wanted and remembered by
his Jewish brethren.
Just the little phrase—'I’ll be
seeing you," can mean to a very
ill man or woman that the Rabbi
expects them to be alive at the
next visit. It may provide incen
tive for the ill person to fight
his way back to recovery.
Rabbis, trained through the In
stitute For Pastoral Psychiatry,
are expertly qualified to offer
a Jew an incentive to live.
WORRY OR PRAY
Worry'? Why worry? What can worry do?
It never keeps trouble from overtaking you.
It gives you indigestion and sleepless hours at night
And fills with gloom the days, however fair and bright.
It puts a frown upon the face, and sharpens the tone.
We're unfit to live with others and unfit to live alone.
Worry? Why worry? What can worry do?
It never keeps trouble from overtaking you.
Pray'.’ Why pray? What can praying do?
Praying really changes things, arranges life anew.
It's good for your digestion, gives peaceful sleep at night
And fills the grayest, gloomiest day with rays of glowing light
It puts a smile upon your face, the love note in your tone.
Makes you fit to live with others, and fit to live alone.
Pray? Why pray? What can praying do?
It brings God down from heaven, to live and work WITH you.
—Anonymous.
MERCHANT
(Continued from page 24)
were audible snickers in the audi
ence. Tubal’s reappearance was a
childish interjection that, very evi
dently, left a tragic mark with an
audience that should have been
directed towards a climax of sym
pathy. The effect was bad. An
other unsympathetic note was
struck when a second Jew assisted
Shylock in providing the evil
meaning scales. In the text it is
Shylock alone who has them hid
den in his cloak.
Shakespeare’s portrayal of a Jew
was un-Jewish enough to make it
anti-Jewish. There was no necessity
,0 libel another group—the Chris
tians—who are the frivolous, jeer-
mg crowd in a comedy. These
Christians, linked with the ugly
characterization of S h y 1 o c k ’ s
daughter Jessica, are interpreted
as a pack of rogues only by critics
who desire to be nice to protesting
Jews. In truth, however, the
comedy of the Christians does not
fuse well with the tragedy of a
The Southern Israelite
man whom Shakespeare portrays
as a Jew. The Jew’s defensive
role is powerful only in the speech
“hath not a Jew eyes . . .” and
this portion was poorly presented
in the opening show.
The Shylock theme is anti-
Semitic—as Mr. Atkinson admits
—and it will serve no good pur
pose to becloud the issue by trying
to paint the Christians as “even
worse.” We concede that there
is little justification in protesting
against plays whose Jewish char
acters are painted villainously.
There are good and bad among all
peoples, and we shall fight for the
recognition of this basic principle.
But in "The Merchant of Venice”
the entire Jewish people is reviled
—in the persons of Shylock and
Jessica, and at Stratford also in
the person of Tubal. Therefore
we must revert to the old charge:
that “The Merchant of Venice” is
anti-Semitic and must be treated
as such. Therefore, it would have
been healthier in this age of free
dom not to revive a play that in.
spires hate.
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