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THE SOUTHERN ISRAELITE
THE SOUTHERN ISRAELITE
Published weekly by Southern Newspaper Enterprises, 390 Court!and
8t. N.E., Atlanta Georgia, 30303, TR. 6-A249, TR. 6-6Z40. Second class
S*stage paid at Atlanta, Ga. Yearly subscription five dollars. The Southern
lsraettte invites literary contributions and correspondence but Is not to be
considered as sharing the views expressed by writers. DEADLINE is
5 P.M., FRIDAY, but material received earlier will have a much better
cfcaace of publication.
Adolph Rosenberg, Editor and Publisher
Kathleen Nease, Jeanne Loeb, Joseph Redlich
Vida Goldgar, Harry Rose, Betty Meyer
Jewish
Georgia Press Association
NATIONAL EDITORIAL
femiMimuMnj ■
Telegraphic
Agency
World Press
7 Arts Features
Cuban Jewry
Gets Matzo/i
—Canadian
MONTREAL, (JTA)—The Ca
nadian Jewish Congress has re
ceived confirmation that a spec
ial relief shipment of Passover
supplies sent to the Cuban Jew
ish community has been safely
received.
Sigmund Unterberg, assistant
treasurer of the Canadian Jew
ish Congress, said that the Ca
nadian Jewish Congress has been
sending relief Passover supplies
to Cuba since 1961 in response
to urgent appeals from the Jew
ish community there. “In Cuba,”
he explained, “practical consider
ations make it extremely diffi
cult for Jews to manufacture
these supplies and, in order to
ensure that the Cuban Jewish
community can observe Passover
in the traditional manner, Ca
nadian Jewry has come to its
rescue by sending kosher Pass-
over supplies.”
The shipment, which was sent
by boat from Halifax on March
31, comprised 13,000 pounds of
matzoh, 4,000 pounds of matzoh
meal, 1,500 pounds of canned
meat, 1,400 bottles of wine, 3,000
pounds of oil and a quantity of
tea and horse radish. “Although
the Cuban Jewish community is
relatively small,” Mr. Unterberg
said, “it is gratifying for Can
adian Jewry to know that they
can help their brethren overseas
in a most positive way.”
Arab Israel
3.800 Hear, Ridicule
Rockwell at Ohio U.
ATHENS, Ohio (JTA)—George
Lincoln Rockwell, leader of the
American Nazi Party, addressed
2.800 students of Ohio University
here and was subjected to deri
sive laughter. He then complained
that he had “a totally different
reception here than at any other
of the 40 or 50 schools where I
have spoken.”
Rockwell had been invited to
the campus by the residents of
Bush Hall, a men’s dormitory, as
part of a program to raise money
for a scholarship fund. Univer
sity officials had refused requests
by some students and faculty
members, as well as by Jacob
Mirviss, director of the Hillel
Foundation here, to bar his ap
pearance. The officials held that
the students are entitled to “an
open and free campus.”
Dr. David Levinson, professor
of economics, had advocated
picketing Rockwell but, at the
request of Mr. Mirviss, Jewish
and other anti-Rockwell students
pledged not to picket or to throw
eggs at the Nazi. The lecture
went off peacefully, but when
many of the students laughed at
him, Rockwell said: “Next year,
I will run for Governor of Vir
ginia, then you will laugh out
of the other sides of your
mouths.”
As soon as. Rockwell had fin
ished, another faculty member,
Prof. Ernest M. Collins, of the
Political Science Department, told
the students from the same plat
form “Rockwell is well versed
in the art of villification and mis
interpretation.”
Continued from page 1
of the Arabs’ best friends in gen
eral, and Nasser’s in particular,”
might feel that “Arab-Jewish co
existence could be realized.”
From Belgrade, the Tunisian
leader went to Cairo where, he
said, he spelled out his ideas to
Nasser and his advisers. He said:
“I told them that the Arabs could
not remain eternally on a de
fensive position and that our
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stand only consolidates Israel and
shows the world our inability to
resolve the problem. For 17 years,
Arab efforts have been unsuc
cessful. Why not try my meth
od?” he said he had asked the
Egyptians.
He then asserted that “the
time has come to say aloud what
everyone in the Middle East
ruling circle thinks secretly.
Things must happen. There
should be proposals and coun
ter-proposals and international
action. A new siutation which
will bring new appreciations
must be created.” He proposed
that the Arab leaders undertake
“a clear diplomatic action. Should
it fail, then—secure in world ap
proval, the clarity of our posi
tions and the organization of the
Palestinian refugees themselves
—we can envisage other means.”
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Friday, April 1965
TALMUDIC
TREASURES
COLLECTED AND TRANSLATED BY J. L. FRIEND
Charity In The Highest Lorin
The great Maimonides (Rambam) devotes
ten chapters in his ‘‘Mishne Torah” to gifts
to the poor, and rules and regulations related
to it.
One’s first duty lies towards his poor rela
tives, next come the needy of his own town
and finally toward those of other towns.
I shall now introduce a type of charity,
which is far above the ordinary, its name
being “Gmiluth Hasadim” translated literal
ly, it means “An act of loving kindness”, and
said Rabbi Eliezer: “Gmiluth Hasadim is
greater than TZedakah” (Volume Succah
49b). When you give money, a meal or any
thing to a needy person and relieve his mis
ery, it is real charity. However, the poor
man will again be in need hours or days
later. But suppose you assisted someone with
a loan without interest, or intervened on his
behalf in any other manner and were instru
mental in helping him to establish himself
to earn a livelihood and be independent in
future—this will be an act of Gmiluth Hasa
dim—“loving kindess par excellence.”
You may give to a poor>man a large sum
of money in handouts over a period of years,
yet the man will remain poor and a public
charge. But if you made a one time effort
to establish someone in business or occupa
tion, you have added a useful member to
the community, for not only has the assisted
man ceased to be a burden on the communi
ty, but in time will be able to help others,
remembering his own pasf, and thus, con
tinue the golden chain of Livingkindness.
In the old country in Europe every little
Jewish town had a “Gmiluth Hasadim So
ciety” dispensing loans without interest to
petty traders and artisans assisting them to
eke out an honest existence under very
strenuous arid trying economic conditions.
Here is what our Talmudic sages had to
say on this subject. “Our Rabbis have learned:
In three ways is Gmiluth Hasadim greater
than TZedakah (Charity). A man can per
form TZedakah only with money (or any
thing of value), but Gmiluth Hasadim one
is able m perform with money as well as
with his body, (by exerting himself on be
half of the one to be assisted). TZedakah we
can give only to the poor, but Gmiluth Hasa
dim we can perform to poor and rich alike
(by visiting the sick, expressing condolence
to bereaved, etc.)
TZedakah can only be practiced with liv
ing persons, Gmiluth. Hasadim, in contrary,
to living and dead alike (by performing the
rites and/or attending a funeral and paying
last respect to decseased.) “Which is the high
est form of lovingkindness?” ask the Rabbis
and they answer “The kindness shown to one
who is dpad” (Vol. Succah 49).
“Simon the Just,” was one of the last sur
vivors of the Great Assembly, (500-300 B.C.)
He u^ed to say: “The world is based on three
principles: Learning, Service to God and
Lovingkindness.” (Gmiluth Hasadim). (Aboth
I. 2).
FOR ALL THE
WORLD TO SEE
American Jewish
AMERICAN JffWRY’S RESPONSE to President
Johnson’s historic call for full voting rights for
every citizen is—in its own character—historic
and rousing. Actually it is infintely more than a
“response”—it is acclaim for an inspiring and
heartening utterance, magically endowing the civil
rights struggle with a sense of triumph. Yes, we
have overcome.
“We” is, of course, the great, though some
times too silent, majority of the American peo
ple: the simple, decent, understanding people who
have experienced enough of life, and its gripping
realities—and especially the towering traumas of
great military collisions—to feel a deep unease
at the spectacle of millions of fellow-humans held
in the thrall of hatred, contempt, oppression, and
a blasphemous deprivation of the rights of hu
manity.
They—we—all of us—know now of our own
knowledge that there are indeed some fundamental
truths about life. They know, for example, that
a community of human beings cannot live part-
free, part-downtrodden. They have learned from
so authentic a source as President Johnson that
voting rights are the very foundation on which
all other rights seem to rest. In his admirably
pragmatic way, the President has observed that
when the Negro gets the right to vote, the office-
seeker will have to take his needs into primary
consideration.
Virtually every national Jewish organization
has expressed itself with spirit and gratification
on the subject of the President’s epochal utter
ance. The National Community Relations Ad
visory Council, with which our Minnesota Jew
ish Community Relations Council is affiliated—
sent its appreciative congratulations to Mr. John
son on his “truly inspiring address,” which it
trenchantly termed “a worthy response to the
challenge of Selma.”
Actually, we have all responded to the chal
lenge of Selma, and we have done so in a surg
ing and tremendously articulate way. We think
of that grand, distinguished man of the spirit,
Dr. David de Sola Pool, whot on his eightieth
birthday last week declared, “Do you know where
I would be right this minute if I were but ten
years younger, Selma!”
An<i in a simply magnificent and thrilling
juxtaposition of men and time and the cynosure
of dynamic events, who is ten years younger and
World, Minneapolis
who “at that moment” was in Selma’ Another
great Jewish man of the spirit, Professor Abra
ham Joshua Heschel! What Dr. Heschel declared
when he was asked what had impelled him to
lend his presence to the over-arching American
assertion of human rights is itself imperishably
epigrammatic and cherishable: “I am here because
I am involved in the fate and dignity of my
fellowman!”
So, taking stock at this memorable moment, we
observe that while the marchers have reached
Montgomery, and the popular sentiment has slow
ly—oh, so slowly!—but surely risen to the level
of understanding required for support of the
proper Congressional moves, matters wait on
Washington. For full impact, Congress should
quickly enact the legislation Herded to override
all the mean, niggling and encrusted little road
blocks that have been put in the way by the
medieval-minded gentry of the prejudiced South.
There has been a great deal of cynical and
sardonic razzing of the President’s goal-phrase,
The Great Society. But no amount of satirizing
or cynicism will wash out the reality of the con
cept and the aspirational quality of the vision it
offers us. It gives meaningful—almost visible—
dimension to another concept: The American
Dream. It gives us a sense of movement toward
achievement of the goals, the aspirations, the
dreams of American life—of American promise.
Surely dignity for all, basic citizenship rights for
all, a fighting chance at life and future for all
are profoundly integrated into the vision of
American fulfillment.
As for us as American Jews, so intimately a
part of this great enterprise in human freedom,
we are fulfilling our classic role as expositors of
the struggle for freedom. We Jews know what
hunger people have for the right and the need
to pursue their lives as free, self-respecting human
beings! Through oiy Passover—the supernal fes
tival of freedom—and the long rhythms of real
ism in our celebration of human dignity, we Jews
are indeed deeply involved in the fate and dig
nity of our fellow-men.
President Johnson’s declaration fills us with
a sense of pervading hopefulness that the new
era we have been striving for has dawned and
that the full beam of its benevolent day will light
up the American continent for all the world to
see and emulate.