Newspaper Page Text
PM* 4 THE SOUTHERN ISRAEUTE February U, 1979
Vida Goldgar
The Southern Israelite
The Weekly Nmapoper For Southern Jewry
Our 55th Year
Vida Goldgar
Edfcor end Pubicber
Faith Powell
AmbIotI Ed*or
Linda Lincoln
Advcrtwng Dndor
Mark Nicholas
Pro^KTtnn Manager
Published every Friday by The Southern Israelite, Inc.
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What next!
As if Israel doesn’t have enough trouble trying to hammer out
a workable treaty with Egypt, the bloody victory of Ayatollah
Khomeini in Iran poses new threats in the Middle East.
Fanaticism, whether religious or political, is always
frightening. The world will be watching carefully to see what
direction Khomeini takes in his establishment of an “Islamic
republic.”
What will it mean to the tens of thousands of Jews still living in
Iran? What will it mean to any approach to Middle East stability?
And what will it mean to the rest of the world?
It is naive to think of this explosive situation only in terms of
oil supply.
A study coming out of Tel Aviv University (see story, page 2)
suggests the possibility of a Soviet-Iranian-lraqi-PI.O coalition
supported by Syria, Lybia, South Yemen, Ethiopia and probably
Somalia. In such an event, not only would Israel be further
threatened but the so-called moderate countries: Egypt, Jordan,
Kuwait, and Saudi Arabi.
With Islam ideology considering all elements foreign to Islam
as political enemies—and 700 million Muslims in the world—the
threat is substantial. Whether the support for radical Islam is
sufficient remains to be seen.
Et tu, Moshe?
Are the Israelis taking a leaf from the United States’ “trial
balloon” book?
How else can vye interpret Moshe Dayan’s startling remarks
about the PLO? (See story, page I .)
Despite Prime Minister Begin’s declaimer, we wonder. Dayan
is not regarded as a careless speaker, and he is due in Washington
soon.
Will the well run dry?
Even our heaviest detractors grudgingly admit to
the efficiency and effectiveness of the Jewish
communal philanthropic apparatus. “We take care of
our own" has always been a basic
philosophy of the Jewish people.
Our tradition of tzedaka was
clearly set down in Leviticus and
Deuteronomy with directions that
the owner of the grain fields and
vineyards must leave some parts of
the harvest for the poor, and other
specifics for sharing with those in
need.
The basic principles of our
modern agencies existed in the second century, when
every Jewish community had two bask funds. One,
called kuppah, or “box,” served the local poor only. A
second fund, call tamchui, or “bowl," consisted of a
daily distribution of food to itinerants as well as
residents.
By the Middle Ages, there was a society for just
about every need, from visiting the sick to ransoming
captives—from furnishing dowries to poor girls to
providing special holiday foods and ritual objects.
True, our “giving mechanisms” have become
much more sophisticated today. They need to be, for
this is big business. Yet, we are entitled to take pride in
the fact that not only are we a generous people, but an
efficient one. For instance:
A comparative chart in the February 5 issue of
“Forbei” magazine details how wisely and how well
various charitable organizations spend the funds they
raise. Does it surprise you to know that on this chart
the United Jewish Appeal has the lowest fundraising
expense—only five percent—of any of the 37 charities
listed? It shouldn't. Several organizations listed show
a whopping 40 percent in that column, though most
are in the teens.
Another column on the chart shows what
percentage of funds is committed to programs the
funds were raised for in the first place. Here again
UJA stands out with a 98 percent. Not bad!
But before we get too puffed up, there are ominous
portents for the future of Jewish giving, no matter
how well we distribute what is given.
One of the hundreds of pieces of mail that crossed
my desk this month is a copy of a study entitled “Will
the Well Run Dry?—The Future of Jewish Giving in
America." Sociologists Paul Ritterband and Steven
M. Cohen prepared the study for the National Jewish
Conference Center.
Ritterband and Cohen predict that “Jewish fund
raising in the United States is likely to face a chronic
drought in years to come."
Why?
A report that came with the study from tM*
National Jewish Conference Center sums it up thus:
“There is a strong link between Jewish identity
through Jewish involvement and giving to Jewish
charity. Thus, the weakening of Jewish observance
and involvement threatens the future of Jewish
philanthropy."
The survey shows that, however Jewish
involvement is defined—whether observance of
mitzvot, membership in Jewish organizations,
participation in rallies on behalf of Soviet Jewry, trips
to Israel or reading Jewish books—“high" Jewish
involvement leads to significantly greater giving to
Jewish causes, than does “low” involvement.
There are some important data about the
involvement of different age groups, as well, including
the fact that a younger generation with “low"
involvement is inclined, far more than their parents,
to move in non-Jewish circles and to give to non-
Jewish causes.
The final analysis of Cohen and Ritterband is a
clear warning that unless the Jewish community
invests in the renewal and deepening of Jewish
identity, lifestyle and observance, “there will be an
erosion, and possibly even a collapse, of the
extraordinary philanthropic system..."
It seems clear that each of us has a responsibility
not only to continue our own involvement but to
provide the impetus and means for those who follow
to secure their Jewish identity.
“We are living off our capital. As a community, we
are milking memories and sentiments," warn
Ritterband and Cohen, and add, “Rational, self-
interested philanthropic leadership will invest in
Jewish moral capital formation in order to stay in
business. The business of Jewish philanthropy is the
Jews."
Their message is clear.
Jerusalem, the golden
by Robert M. Travis
Twenty six thousand years ago
our people swore a mighty oath
and everyone who goes to Israel
adds living proof that we have not
forgotten! How long is a people
expected to remember?
We go to Jerusalem now to pay
homage to the City of David, the
world's most exciting city, sacred
to three world religions.
It is good to go to one of the
surrounding hills and view the city,
with its erewall and
several gates, captured by King
-David from the Jebusites and
made into the eternal capital of
Israel.
Legend tells us that thtere are twjx y
Jerusalems, the earthly Jerusalem
we are privileged to visit and the
heavenly Jerusalem. Should you
desire to catch a glimpse of the
latter you must arise before
sunrise. Peering into the dark you
are aware of a shaft of blue light
towards the East Gradually you
make out the wall; your eyes glide
along, first to the south and as the
wall makes a sharp left turn you
may see the tiled roof of the huge
Church of the Dormitian and its
monastery. Rapidly your eyes shift
to the north along the wall and you
become aware of a light at the Jaffa
Gate.
The sky to the east is now a deep
mauve; as you admire its beauty it
imperceptibly turns a pale pink,
gradually deepening until
metamorphosed into a fiery red.
As you watch, enthralled, the sun
bursts through the horizon and
Jerusalem blazes in its glory. The
pink Jerusalem stone shines as
pure gold in beautiful affirmation
of the title, “Jerusalem, the
goldeh.'”"
On you go to visit the latest
archaeological discoveries and
marvel at a street from the days of
King Solomon, remains of
columns from the Temple, small
portions of the original walls of the
first Temple, stalls that housed
animals purchased by pilgrims for
sacrifices, a 60-foot wide marble
stairway leading to the ancient
Temple and much more.
For a brief period you live with
your ancestors. Gratefully you
visit the restored Jewish Quarter,
an aesthetic restoration of 18/ 19th
century architecture, with its
classic, unobtrusively elegant lines,
at once functional and beautiful.
All the buildings are of Jerusalem
stone which returns to the sun the
glory it receives from' it.
Prayerfully you enter rebuilt
synagogues once again ministering
to the spiritual needs of the people
in beautiful surroundings.
Eagerly you approach Jaffa
Gate and proceed on foot through
the narrow, winding streets
already buzzing with teeming
humanity, vendors hawking their
wares and ostentatiously
bargaining for the best prices. You
walk on and almost abruptly reach
the great square with the Western
Wall as its boundary.
People busily engaged in their
morning devotions “greet” you
with their expressive eyes and you
feel as if you have come home.
Such is the magic of Jerusalem that
there arc no strangers within the
gates.
Imperceptibly one becomes
concious of a proprietary interest
in the Eternal City. It is as if
Jerusalem sees you, and siezesyou,
before you see it. And so, with
unaccustomed awe, you place a
message in a crevice of t he wall and
silently pray for peace.
Tonight you may dream of the
Golden Gates and Heaven.