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PACE 4 THE SOUTHERN ISRAELITE February 15,19»5
The Southern Israelite
The V««Wy Newjpopef For Southern Jewry
Snce 1925
Published every Friday/ by The Southern Israelite, Inc.
Second Class Postoge paid at Atlanta. Ga (ISSN 00388) (UPS 776060;
Mailing Address: P.O. Box 77388, Atlanta, Georgia 30357
Location: 188 15th St., N.W., AtL, Ga. 30318 Phone (404)876-8248
Advertising rates available upon request.
Subscriptions: $20.00, 1 year; $35.00 2 years
Member o< Jewish Telegraphic Agency. Religious News Service.
American Jewish Press Assn . Geotgw- P*ess Assn , National Newspaper Assn I
1
Vida Goldgar
Editor and Publisher
Leonard Goldstein
Advertising Director
Luna Levy
Assistant Editor
Eschol A. Harrell
Production Manager
Fahd comes calling
In an attempt to acquire more sophisticated American weap
onry for his arsenal, Saudi Arabia’s King Fahd has come calling
on President Reagan this week.
Already armed with more weapons than they can possibly
absorb, the Saudi armed forces rank as one of the best equipped
military machines in the Middle East, more than adequately
prepared to meet any external challenge. They have reached this
position through the assistance of the United States; but for all
our help, we have received very little in return.
The Saudis have constantly supported programs and regimes
that run counter to the desired American goal of a just and lasting
peace in the Middle East. The Riyadh government has worked
against the Camp David process, leading the effort to make Egypt
a pariah in the Arab world for that nation’s peace treaty with
Israel. It has pressured Jordan’s King Hussein from making sim
ilar arrangements with Israel. Saudi Arabia is a major bankroller
for Syria, Iraq and the PLO, using its enormous oil wealth to keep
a balance of terror in the region.
As this nation so frightfully learned in Iran, the instability of
Middle Eastern regimes often finds our most advanced technology
falling into the hands of terrorists and other enemies of the United
States. We once put enormous faith in the power of the Shah of
Iran, feeling that he was our best ally in the volatile region, only to
be mocked by the scournful glare of Ayatollah Khomeini. With
the rise of Islamic fundamentalism, there are no guarantees that
the Saudis will not meet the same fate.
King Fahd has dropped hints on this visit that his regime may
now be favorably inclined to support American-led peace negoti
ations to end the Arab-Israeli conflict. Before we sell Saudi Ara
bia any more weapons, we should insist that the Saudis use their
considerable influence to bring about Arab recognition of Israel’s
right to peaceful and secure borders as outlined in U.N. Resolu
tion 242. In exchange for all the United States assistance it has
received, Saudi Arabia must make more concrete contributions to
peace.
Vida Goldgar
‘One Voice’
If Rabbi Jacob Rothschild were alive, 1 feel certain
that he would have found much meat for Friday night s
sermon in the travesty on Atlanta perpetrated by
Abby Mann and others. I’m equally
sure that earlier in this decade, his
voice of measured reason would
have been among those heard and
listened to as the city was gripped
in the horror of what will perhaps
forever be known as “The Atlanta
Child Murders."
It was only coincidental that I
was reading Janice Rothschild Blum-
berg’s superb account of the rabbi’s career this week, as
the made-for-television “docu-drama" on the Wayne
Williams trial unfolded, but I couldn’t help but make
the connection.
In “One Voice—Rabbi Jacob M. Rothschild and
the Troubled South,” (Mercer University Press) the
author devotes the first two chapters to setting the
stage: bits and pieces of his childhood in Pittsburgh;
his love of sports; his decision to study for the
rabbinate; military service as a chaplain in the Pacific;
and, ultimately, in 1946, his acceptance of the pulpit at
The Temple in Atlanta.
By the third chapter, however, the groundwork is
clearly laid for Rabbi Rothschild’s lifelong dedication
to insuring the rights of all people and slowly, but
persistently, convincing at least some members of his
congregation and colleagues in the clergy of the justice
of the civil rights movement. When in 1955 The Temple
Sisterhood invited Dr. Benjamin Mays, distinguished
black educator, to participate in a luncheon meeting
dealing with “The Moral and Legal Aspects of Dese
gregation” it took courage that may well have weak
ened without the staunch backing (and I suspect
urging) of their rabbi.
The book quotes from dozens of Rabbi Rothschild’s
sermons—many delivered during high holiday services
to reach the largest numbers. It quotes, too, from a
1963 article which appeared on the front page of this
newspaper. Entitled “No Place to Hide,” the article
includes these words: “No white American can evade
any longer his personal involvement in the Negro’s
struggle for full citizenship....The law guarantees
equality—so he is involved as an American citizen.
Every major religious organization has clearly stated
its moral commitment...so he is involved as Christian
or Jew....How (the Southern Jew) wishes that Judaism
didn’t really say that. Or, since it does, that his
national body or his own rabbi would stop re
minding non-Jews of the fact....Yet, deep down
inside himself, he knows what is right and what
isn’t.... He can empathize with the members of another
minority group. But still, he is white and he lives
among a white majority and after all...he can’t stick
his neck out.”
The article goes on to point out the dangers and
fallacies of the point of view “that there are two sep
arate compartments of his life—one Jewish and the
other American. This wasn’t Rabbi Rothschild addres
sing his congregation; this message was for the entire
community. Like others which reached the public print,
it was courageous and outspoken for the times and I’m
pleased that it appeared in this newspaper.
In New York, the year before our family moved
here, I had read of the outrageous bombing of The
Temple. The name Jacob Rothschild wasn’t exactly a
household topic, but because of the widespread
publicity the bombing got, it wasn’t unfamiliar. We
came in July 1959 and soon after becoming members,
it was time to register David for religious school—a
registration being held at E. Rivers School because the
destroyed section of The Temple were still under
reconstruction.
A year or two later, I tried out—and was chosen
for—a part in a dramatic recitation planned for the
annual Sisterhood Sabbath. As I recall Susie Elson
wrote the script and Janice Rothschild directed it with
coaching by Atlanta’s theater maven Mary Nell
Santacroce.
That was the beginning of a friendship with Janice
that extends to this day, bolstered by our shared
interest in Jewish journalism and many other subjects.
I’m proud of the friendship, and I’m equally proud
that the man about whom she writes—the man whose
name is inextricably linked with those of Martin Lu
ther King Jr., Ralph McGill, Ivan Allen Jr., and others
of great courage in a time that brought out the best in
some and the worst in others—was my rabbi.
He was criticized within and without his congrega
tion but the Atlanta we know and love gained its
strength in part because Jack Rothschild was here.
Building a community
by Stanley M. Lefco
The four Iranian Jews sitting
around the dining room table were
reluctant to talk about life in Iran.
Even though they knew this article
was to appear in this paper as op
posed to a major nationally-circu
lated one, they were still fearful for
their family and friends in Iran.
Three of them had attended
school here and had degrees in sci
ence and engineering, but they had
found it difficult to find jobs in
their fields. Consequently, they were
working in areas totally unrelated
to their skills. The fourth was an
older gentleman, who was a profes
sional but not presently employed.
They stated that there are approx
imately 200 Iranian families in At
lanta. Fifty to 60 maintain relatively
close ties with one another. They
have managed to find jobs as well
as start their own businesses, from
the familiar Persian rugs to restau
rants to a frame shop.
In November 1983, a few of
'hem decided that they needed a
place to worship and to develop a
community in which they could
maintain communications with one
another as well as offer assistance
when needed. Also, they were con
cerned that the forces of assimila
tion might take hold and they
wanted to combat this. Through
the generosity and support of Con
gregation Beth Jacob, they found a
place to worship and on Jan. 28,
1984, held their first service. They
had just enough for a minyan, but
they were not deterred. Beth Jacob
not only furnished them the use of
its chapel, but also gave them a
Torah to use. A member of the
congregation agreed to read from
it during services.
In March they put on a Purim
play at the Jewish Community Cen
ter and held a reception for the
approximately 150 people who at
tended. This past summer Beth Ja
cob sponsored a week-long insti
tute of Torah and Hebrew study by
bringing in two students from the
Yeshiva Ner Israel in Baltimore.
In addition to Beth Jacob, they
have found the Jewish community
helpful and friendly. On life in the
United States in general, they noted
that the closeness and respect of
family do not exist in the same
fashion as in Iran. For example,
when one enters a home, one must
greet and pay his respects to the
eldest member of the family. They
also observed that there is too
much emphasis on the dollar.
In Iran they said there is no Re
form movement. Religious life is
somewhere between orthodoxy and
conservatism. Most Jews do keep
kosher. As a result, they noted that
those Iranians who have affiliated
have done so with an Orthodox or
Conservative synagogue.
They continue to hold services at
Beth Jacob and expressed in the
most glowing terms their appreci
ation of the assistance that congre
gation has given them. On Feb. 2
they marked the first anniversary
of their services at the synagogue.
About 100 people attended. The
entire service was in Hebrew, but a
member of the community spoke
in Persian near the conclusion of
the service. The topic of his address
could not be ascertained.
The service was an emotionally-
charged one, and it is clear that
religion is a very important part of
their lives. Other than Adon Olam,
the melodies of the prayers were
different. Though theirs is a differ
ent culture, one could still feel a
bond with these Iranians through
Torah and the oneness of the Jew
ish people.
They indicated that someday they
would like to have their own house
of worship. With their decision,
commitment and spirit, it would
not be surprising if that day was
just around the corner.