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THE SOUTHERN ISRAELITE
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THE SOUTHERN ISRAELITE
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Georgia Pres* Association
NATIONAL EDITORIAL
cjfel I a # c 6 ti 5 w
7 Arts Features
Jewish
Telegraphic
Agency
World Press
Adolph Rosenberg, Editor and Publisher
Kathleen Nease, Jeanne Loeb, Joseph Redlich
Vida Goldgar, Harry Rose, Betty Meyer, Kathy Wood
EREV ANNIVERSARY
By Rabbi Israel Gerber
There is no denying it. The anticipation of my anniversary
celebration is exciting and is gaming momentum. The forth
coming festivity, however, is not oniy a gay occasion for me.
It is provoking sober reflection.
It is told that a great English actor, renowned for his
histrionics, was given a testimonial dinner by his friends and
admirers, it was a magniticent attair. towards tne end of tne
dinner, someone suggested that ne, tne great actor, mignt
recite some piece oi no Dei literature in ms own inimrtaoie
way. Tne actor cnose to recite tne iwenty-tnird Tsaim—'"ine
Lord is my jonepnerd." Vvnen ne nad timsneu, pioionged and
unresnamed appiause greeted nun.
Tne actor uien tinned to nrs clergyman friend and indi
cated mat it was now ms turn. Witn nn, snow wnue narr snor
ing and ms lace marxea wun tne lines oi otner peopie s sor
rows and proDiems ne nad oorne, ne Degan tne rsann—"ine
Lord is my anepnerd, l snail not want; n.e ieaoetn me beside
tne suil waters . .
Wnen ne nad tinished there was not a ripple of applause.
All was suence unoer me tremendous speir oi tne nmnsier s
deep-nom-me-neart recitation, rvien sat spenDouna witn tears
roning down tneir cneexs. r many, tne great actor Drone uie
suence wim: "tne tmieience is, ne saiu, i Know tne rsarm—
but my near friend me clergyman JAivuvVib me Snepneral''
Tins paraoie conveys a snnpie yet important message that
I have seen practiced moie Frequently uuimg my twcmy-ave
years m me raoDinate man i wouia nave axed. now onen do
we say trungs witnout minxing, out tney sound good, ine
words ron gnDiy oil our tongues and careiessiy. nut it is no
more man an act, regardless oi now supein tne rendition, uur
utterances may nave some eiiect upon our listeners, and per
haps even upon ourseives. nut it is oniy momentary.
Tnose tning, nowever, mat come Irom tne deep, inner-well
of spiritual conviction can neart to neart. iney are sponen out
of conviction and tne listener nears tnem, as did me peopie
to tne minister, not only witn ms ears and mind out, more
important, wim ms spirit. And, given tne opportunity, it is tne
spirit tnat maxes ine worm wane—and maxes us true chil
dren of a Divine Providence.
WRITING IN TEMPLE BETH EL
BULLETIN, CHARLOTTE
Power of Belonging
EDITOR’S NOTE: This u the second article in a six-week series
in which outstandinfl college students and young adults describe
theeir views on Jewish hje in the United States. They prepared
papers for a symposium entitled, “Youth Looks at the Jewish
Communitypresented at the recent General Assembly of the
Council of Jewish Federations and Welfare Funds in Montreal.
The following was written by David L. Welman of Boston.
The Great Debate in American
Jewish community life rages on.
It takes different forms, but al
ways resolves itself into one basic
fear—the loss of Jewish identity,
not by liquidation but by merger
into a great American society
which may only recognize plur
alism as an historic fact.
To some young American Jews
who have demonstrated their
commitment to the continuity of
things Jewish, the Great Debate
seems more an admonition from
an older generation than a beacon
to light the future. For this
younger generation the threshold
must soon be crossed, and it can
only be crossed when we are
willing to reject the proposition
that in security we find a chal
lenge not a threat.
SOCIAL RESPONSIBILITY
Among those values, the one
which touches and concerns Fed
eration most is our pmlosophy of
social responsibility. It is tins as
pect of the Great Debate which
we would now like to take across
the threshold.
Since Federation has turned
its attention to young leadersmp,
it has recruited, in numbers sur
passing expectations, well-edu
cated, economically-secure men
and vomen who have grown to
adulthood in a world relatively
free from the social and econom
ic adversities which motivated
their parents to create probably
the most comprehensive and ef
fective sectarian welfare organi
zations known to this nation.
Although the moti v a t i o n s
which hare led the younger gen
eration to become associated in
large numbers and at an early
age with Federation could not be
primarily defensive, one cannot
deny that despite all the bemoan
ing of “los* of identity” by a “lost
generation" Jewish cohesiveness
is still a potentially vibrant and
vital force in American Jewish
community life. Federation has
achieved what it sou£it: A lead
ership group which could, if
property directed, assure contin
uity of Jewish social responsi
bility. ,
TOKENISM Not enough
As encouraging as our recruit
ment has been in quantitative
terms, remarkably few of «ur po-
ential young leaders have matri
culated from formal development
programs to even junior manage
ment positions in Jewish social
welfare agencies—or more sur-
prisisg — in Federation itstlf.
Are we truly presenting to this
young leadership a perspective fei
depth of yesterday and for to
morrow? Limiting a developmen:
program to an understanding ol
how and why we ra f se funds fi
analogous to end*ne religious
training upon bar mitzvah.
When our recruits realize thit
our real purpose Is not designed
to expand their capabilities as
responsible planners for tomor
row, they move on to fields
where their influence can be
more profound. Simply stated,
they seek challenge and they will
not remain dedicated in the ab
sence of it. They will not be sat
isfied with tokenism; and we
cannot question the depth of their
affiliation while we equivocate.
We cannot question their motives
until we present them with
“right reason” for doing the
“right thing.”
CHALLENGE
TO FEDERATION
As an organization we alone
have been able to cut across re-
Let's Be HUMAN
by Harry Flelschman
NATL. LABOR SERVICE
Institute of Human Relations
KICKING THE KLAN
“My son is in Chu Lai, Viet
nam, fighting for his God and his
country,” writes his mother, Mrs.
Virginia M. Robinson, in a Dur
ham, N. C. paper.
Before he left North Carolina
he was a Ku Klux. I didn’t want
him to join. 1 have nothing
against the Negro; they don’t
bother me.
“He has a Negro sergeant from
Chester, S. C. Johnnie d'd not
like him at first but he likes him
now. Three weeks ago when
Johnnie’s knee was hit by a bul
let, the colored sergeant carried
him so the Communists would
not get him.
“It was dan?°mus the bullets
were flyins. But this colored
sereeant helped him; when no
white boy would. I have nofh ; n CT
acainst colored n°ople. bid I hav»
never eaten w'th one. I would
eat with one r<-> w pod mv son
savs he would l'V° to iriefc himself
for being in the Ku Klux . . .
“I alwpvs thought I w»s doin’
God’s will but I wps a hvnor-r'te
until mv son taught me better
We n»ed to love one pnniv,r>r.
Isst the Lord has se°n fit to rk-n
th» from mv heart, and 1
thank H ; m f ov <♦.”
*****
THE IMPFR'TCT FARMER
I wrote recently about the di
lemma of the preacher who had
only one farmer to listen to his
sermon. Asking if he should suit
preach, the farmer replied: “1
don’t know about preaching, but
if only one cow came to my barn,
I’d feed him.” Then the preacher
spoke for 45 minutes and the
fanner finally said: “If only one
cow came, I wouldn’t feed him
the whole bale of hay.”
Then the bam roof fell on me.
“It is obvious that you were rear
ed in the city,” Irving M. Engel,
honorary president of the Amer
ican Jewish Committee, wrote
me. “But did no one tell you in
your childhood where the milk
comes from?”
I guess he meant my story was
a lot of bull.
* ^ * * *
IF ENGLISH WAS A
SENSIBLE LANGUAGE
Since lawyers can be disbarred
and priests unfrocked, suggests
the L & N Magazine, why -
shouldn’t people in other profes
sions be similarly fired. Said the
journal, “How extraordinary if:
Electricians got delighted, mus
icians denoted, cowboys deranged,
models deposed, judges distorted.
And just imagine mediums get
ting dispirited, dressmakers un
biased, Far Eastern diplomats dis
oriented. Even worse, think of
all thote office worker* getting
defiled."
well-equipped to do this job. It
must, uuwever, use its reoouree-
luincsS ollU lUiapsaUvll, us it tlttS
in uie puSt, to Suive a new pioo-
ieul. it may linu uiat a pmt»iam
supcrviscu oy an muciiwu um-
VciSity may ue uie omy smuueii
to uie Qua! prvuicins ui imw to
contemporize exposure to jew-
lsn pmiosopny ouu literature
witnout gums ueyonu ' our piaoe
in mouerti ocwisn structure, we
may ueoiue to ucgni vviui unaiit
Steps — tutting a reW uau to
scuooi, in person or mrougu tne
mans. V> e inay aiSo uc^.ue to
emoarx upon uns mgucr euuca-
tion tnrougn cooperation Witn
Bureaus or Education, local He
brew coUeges, anu wun ine syn
agogues.
we must treat the survival
question noi as a lament, out as
an opportunity. C-uiimuniiiy iue
Comment and Opinion
Israeli Libel- Law
Perils Free Press
Israel was always proud of possessing a
free Press, and Israeli journalists always re
garded this freedom as one of the indications
of true democracy. This freedom no longer
exists. Ever since the Libel Law was enacted
—only 24 hours before the Fifth Kneeset ex
pired—a double hazard awaits every Israeli
journalist: the Attorney-General may initiate
criminal proceedings against him because
something he wrote may not be to the liking
of the authorities. Any citizen who considers
himself injured can with ease now set in mo
tion court proceedings against a journalist on
two levels: civil and criminal. The Minister
of Justice told one newspaper, after the en
actment, that there are not enough of libel
cases in Israel. The claim that what was writ
ten by a journalist was true and that the publi
cation of this truth was in the public interest—
which suffered under the old law—will not
hold for a journalist charged in the criminal
law court or sued in the civil law court. It
would appear that it will be forbidden to
reveal the truth in Israel, if it’s not to some
one’s liking. Were the prophets of Israel to
come back to life and repeat their bitter criiic-
ism of the times, then the Attorney-General
surely would sue them under the Libel Law.
Little has changed since those far-off days,
insofar as speakers of truth are abominable in
the eyes of those in power. . . The Libel law is
a bad law, and a democratic State should not
suffer its inclusion on its law books. . .
JOHANAN LAHAV, KOROT,
Chronicle of Jewish Journalists, Israel
Uncle Sam’s Split
Personality
The recent announcement of extension of
$55 million in food aid to the UAR and the
revelation of extensive shipments of modern
tanks to Jordan points up a vital contradiction
in U. S. foreign policy. . . On the one hand, the
U. S. is deeply concerned with peace and
security in the Middle East and with an end
to the dangers of war there. On the other,
U. S. policy tends to heat up the Arab-Israel
arms care by furnishing sophisticated arms
to Jordan and by furnishing resources to the
UAR which in turn encourage bellicose poli
cies by that nation. On the one hand, the U. S.
expresses a real and sincere concern for rais
ing the living standards of impoverished
peoples; on the other, we encourage govern
ments of impoverished Arab lands to divert
essential resources to a military buildup. . .
SEN. JACOB K. JAVITS,
N. Y. Journal American
(@«r
t ritag f
Extracts from ‘'The Graphic History
of the Jewish Heritage." Edited by
F>. Wollman-Tsamlr. Published by
Shengold Publishers and Foundation
For A Graphic History of Jewish
Literature.
- A Seven Arts Feature.
2. MIRIAM
ligious and social lines in Amer
ican Jewish life and, as a result, as aynunufc in uie iuiure
we have united around us a siza- ^ ^ q^s m me past uui our
ble group of capable young peo
ple, many of whom are ldenti-
luiure leauers wui
veiup tne wisdom
nave io ae-
Soiomun
fied with no other aspect of Ju- ana me tenacity oi MuNamara to
daism. They have responded to
The Power of Belonging. .more.
our call. They now seek our di
rection. What will be our curri
culum?
This curriculum must begin
with an understanding of why
we are different. Such knowledge
will become our most effective
tool in bringing to others our
commitment to human welfare,
our sense of responsibility for
social justice and our ethical res
ponse to the great issues which
will be posed to our new leaders.
We must begin the process of
higher Jewish education for a
generation which has been
denied. Federation today is
JEWISH
CALENDAR
HAMISHAH
ASSAR BISHEVAT
(Jewish Arbor Day)
February 5, Saturday
FAST OF ESTHER
March 3, Thursday
•PURIM
March 6, Sunday
PASSOVER
First Day,
April 5, Tuesday
Eighth Day,
April 12, Tuesday
LAG B’OMER
May 8, Sunday
•SHAVUOT
May 25-26, Wednesday
and Thursday
FAST OF TUMMUZ
July 5, Tuesday
TISHAH B’AV
July 26, Tuesday
•ROSH HASHONAH
September 15-16,
Thursday and Friday
•YOM KIP PUR
September 24. Saturday
•HOLIDAY BEGINS
SUNDOWN PREVIOUS DAY
determine wnat parts wui De
saved and wnat pans discarded.
Burvivai cannot De negative, it
must mean continuation and
progress, inus, one goad of our
program would nave to be tne
snarpening oi discrimination and
discipline so that we will Know
which needs and priorities will
continue to retain a special Jew
ish value-
MAXIMUM
i-Vixti LuitATlON
The curriculum for that train
ing is participation! Would it not
be valuaDle to assign a lew young
no t people the responsibility oi Demg
"administrative assistants” for
each agency's budget? Tnose ap
pointed would have a special role
in seeing that they are thorough
ly familiar with, and critical of,
their assigned agency’s budget.
They could meet with the agency
durmg preparation of the budget,
and could prepare a memoran
dum highlighting the major prob
lem areas for consideration by
the senior members of budgeting
committees.
Finally, we must teach our new
leaders that they will not worn
on that island which has in the
past separated Jewish community
services Irom non-Jewish phil
anthropy. As their parents were
“chosen” to make Jewish isola
tion an anachronism, they are
now being “chosen” to contribute
to the welfare of all people. They
must be encouraged to take their
place in non-sectarian philanth
ropies. They will not lose their
identity by belonging, but ident
ification can atrophy by compla
cence.
ana
The propVteu le»d» the
women in dance and tong
after the crouing of the
Red Ses.
"And Miriam iht proph•
sttss, tht sister of Aaron,
took a timbrel in her
hand; and all the women
went out after her with
timbrels and with dances"
(Exod. 15.20).
Scripture explicitly refers to Miriam as a proph
etess. “And Miriam the prophetess . . . took a
timbrel” (Exodus 15.20). Another allusion to
her prophetic role is found in the book of Num
bers. Criticizing Moses for having married a
Cushite woman, Miriam said: “Hath the Lord
indeed spoken only with Moses? hath He not
ipoken also with us?" (Numbers 12.2). Accord
ing to the sages, Miriam began to prophesy in
Egypt, before the birth of Moses, when she said:
“My mother shall give birth to a son who will save
Israel.” When Moses was bom, the room was
filled with light and her father kissed her forehead
and said: “My daughter, your prophecy has been
fulfilled.” However, when Moses was cast into
the Nile, Amram struck Miriam and said: “Where
is your prophecy now?” This is the meaning of
the phrase “His sister stood at a distance to
learn”—to leam what would become of her
prophecy (Megillah 14a).
“Danger In Germany
The West Germans are restless. They
want to regain what Chancellor Erhard calls
the Anseben and Rang—the prestige and
rank—with which Germany used to swagger.
They are frustrated in their desire to unite
their divided Fatherland; they are fed up with
American domination. The rising sense of
German nationalism, as it grows, can crack
the fragile truce in Europe’s cold war. Left
to themselves, the Germans would reject the
present division of Europe and take the initi
ative to reunite their nation. They are no
longer willing to sit in the back of the bus.
The shadow over the Federal Republic of
Germany is not that of a Nazi rebirth, but of
a new nationalism born of both impatience
and pride. A recent investigative trip from
Munich to Hamburg and from Berlin to Saar-
brucken shows how strongly the Germans
feel the time has come for Germany to exert
herself again. All German politicians today
must talk of “national substance,” “national
achievement,” “national pride.” Increasingly
this is what the West Germans want to hear...
West Germany’s leaders frequently blame the
Americans for their troubles. The Germans
tolerate our domination because they need us:
They believe an American military presence
deters the Russians. . . West German leaders
in Bonn accuse Americans and their postwar
allies of setting policies that permitted ex-
Nazis to climb to high positions in the govern
ment. They say the U.S. secretly wants Ger
man scientists to help Egypt build rockets in
order to counter Nasser’s threat to call in
Soviet scientists. They insist that American
Jews forced West Germany to extend its
statute of limitations, which would have
ended the agony of the war-crime
trials—an extension that the majority of Ger
mans reportedly opposed. They charge that
America presses West Germany to increase
rearmament, not only to defend Europe, but
to limit German capacity to make goods that
will compete in world markets. And they sug
gest that America and her allies are in no
hurry to see Germany reunified into ein Vat-
erland. . . At the moment, two explosive issues
are shaping West Germany’s future: nuclear
weapons and the gut problem of reunification.
They are related. . . How solid is democracy
in West Germany today? No one knows, but
many responsible Germans are clearly wor
ried. . . The veneer of democracy in Gerritony
is thin. Says Conrad Ahlers, “You must neVer
forget that Germany is not a democratic
country.” . . .
J. ROBERT MOSKIN,
Look Magazine
TALMUDIC
TREASURES
Collected and Translated
By JACOB L. FRIEND
(Talmudic Medicine—Continued)
Ancient Hebrew literature is replete with
observations. unsi . TMXliaXhaJzls. affirmations
concerning all phases of medical knowledge.
We had great physicians and outstanding
medical doctors in the past, even throughout
the dark ages. The Jewish Law, and its inter
pretations by the ancient sages was concerned
not only with the religious and moral aspects
of behavior of the Jews, but also with his phy
sical life and health. Rabbi Pinchas ben Jair
declares in Avoda Zarah 20b: ‘‘Physical clean
liness leads to spiritual purity’’, or as it is
paraphrased in Latin: ‘‘Mens sana in corpore
sano’’.
Hillel the sage, in ‘‘Vayikra Rabba” 34,
puts it this way: ‘‘It is a religious duty to pay
attention to hygiene”. When Rabbi Akiba the
martyr was imprisoned by the Romans, Rabbi
Joshua used to bring water to him daily. The
jailer cut the water ration, as he believed the
prisoner was utilizing it to soften the ground
Tfi order to dig a hole for escape. When Rabbi
Akiba received the negligible remaining
amount of water, although it was not even
sufficient to quench his thirst, he would not
let a drop of it pass his lips until he had wash
ed his hands, as he considered cleanliness of
paramount importance. (Talmud, vol. Eirubin
21b). Remember the popular saying: Cleanli
ness is next to Godliness!
The control of infectious diseases was in
stituted by Biblical Law some 3,500 years ago
by our Torah (vide: Leviticus, chapters XIII,
XIV and XV) calling for complete isolation
and quarantine as well as avoidance of crowds
in time of plague and pestilence. (Baba Kama
60b).
The unique immunity of Jewish families
in the Ghettos to the widespread plagues in
the Dark Ages led to the accusation oh the
part of their non-Jewish neighbors that ‘‘Black
Magic” was their talisman. Yet, nothing pro
tected them except their observance of the
laws of cleanliness which were incorporated
into their religious laws.
(to be continued)
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