Tlie.Canadian Jewish News, Iriday, January 2, 1970 - \'iigc 3
THE CANADIAN JEWISH NEWS
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- IIHBRBVH-Al 1-:\1)AR
Friday, January 2, 1970; 24th Day of Tevet. 5730 Portion of Week's Torah Reading: Shemot (Exodus). Candlelighting: Toronto 4:33; Montreal 4:03
lessons from history
THE 70s
Will the '70s be worse than the '60s? Will we feel nostalgic for the last decade, believing, as people always do, that yesteryear was better
than is today?
* * »
It seems most of us hardly realize what history is: continuous change; it is the annals, the record of what has changed. Otherwise would there be history at all? If people - individuals, groups and entire nations - did not learn from the good of the past but from its ugliest features, if we remembered the bad, perhaps history would be less exciting in books though more liveable for those involved in its making.
Historic changes are not consummated according to prescription, taking into consideration the likes and dislikes of generations. And perhaps history, what really is happening, is not quite as recorded by a Josephus Flavius, a Gibbon or a Toynbee. Nonetheless it records the sum total of the experiences of a society, while never exactly presented to those who follow a generation.
J t seems to us that we don't know what actually transpired at one. time in the Middle East or Eastern AsiaT nor even in Europe upon vvhose culture and civilization are our heritage.
But what is there to emulate when one is confronted with the picture of today's yvorld?
Can we predict the outcome of the East-West struggle? Cap we honestly judge the intelligence, or the lack of intelligence or orientation of a Nixon or a Brezhnev? Have we already analyzed in depth the events of the last four decades -perhaps the most exciting - in both its tragic impact and glorious grandeur?
For a Jew of th,is generation it is more difficult to refer dispassionately to the'30s, '40s, '50s and '60s. What we do know is: Jewish history has changed more in the last forty years than it had in two millenia.
First, the advent of Nazism, which no one regarded seriously until too late. For who would believe that a politician sans any cultural background could sweep an entire nation into mass hatred and criminal frenzy, a nation that had played an important role in the development of oiir Western civilization?
Then came the '40s with its revival of a moral consciousness of all frbe peoples determined to erase Nazism and racial bigotry forever -the war to end all wars.
But could"there bean end to all wars without justice? In the words of the Teachers of Old, doesn't any perversion of justice ultimately result-in conflict? —
Thus while the consaence of the West revolted against Auschwitz, while the survivors succeeded in establishing the first Jewish commonwealth In 2,000 years by the force of arms against the colonial power, racism and fanaticism did ^not die. The most remarkable legacy of Hitler-Europe perhaps is that antisemitism blossomed in countries where practically no Jews were left.
Thus, despite : all sacrifices somehow those influenced by re- -liglous superstition have not succeeded in eradicating from their subconscience the prejudice against < equality for the Jew and the acceptance of a sovereign Jewish nation.
Then we reached the '50s; Is-^-
rael had to fight at the Suez; because of her victory - she did not want the war, nor did she care for victory - the Hebrew state was strengthened. Vet Moscow, capital of a power allegedly dedicated to the protection of human rights, launched its subterranean war against the Jewish state. It armed the most Chauvinistic and reactionary Arab regimes, governments characterized by a contempt for human rights and the absolute ignoring of their peoples' needs.
Thus the renascent Hebrew nation entered the '60s, remembered for upheavals caused by the emergency of a so-called New Left, neither new nor left.
The New Left and its capital, Moscow, still arouse the passions, enmity and fanaticism of the illiterate masses in the Middle East, leading them directly to the catastrophe of June, 1967. Again there was a war which Israel did not want and a victory in which she was not interested. She had to open the avenues of the great seas leading her to the world at large; she could not allow a situation wherein she would be cut off by neighbors who refuse to recognize her.
To a certain degree, the situation of little Israel is similar to that of the gigantic Chinese nation. Without recognition she progresses, , she grows, she has become a little big power. Hence, as the year 1969 now has drawn to a close, it has become known universally that the Israel of the '60s is not that of the '50s. She will not be pushed back into a strategic position which would allow those misled by its enemies to become vulnerable to attack.
Italso has become evident that the poker game between Washington and Moscow has failed. Despite the fact that U.S. Secretary of State William Rogers has challenged the Soviet Union to accept a Middle East settlement advantageous to the Arabs - and difficult for Israel to accept - Moscow has shown its hand: it wants neither peace nor war; it thrives on tension. Thus, now that the United States has calL ed its bluff, Moscow will not be taken seriously even by those who for a moment thought the U.S.S.R. really was interested in promoting peace.
* * *
What Waishington has ach ieved was to compromise itself in the eyes of its friends thrbughoiit the world arid to losefaith with its allies.
For what else can one expect if all those involved with the United - States in protecting their sovereignity and independence learn history from the latest United States-Middle East peace proposal?
Apparently something is happening to the Western alliance in general which may weaken the freedom-loving half of the world in its determination to resist. The United States is retreating in some of the most sensitive areas of the world without the: assurance on the part of the Soviet Union that Moscow will do likewise. West Germany's new Socialist Government is playing politics with its former archenemy, the Soviet' Government-France stands ready, as in Lilaya, to take what the United States! leaves in spoils of its former presence.
Only in some fiarts-'of Asia, such as Indonesia, has the strange American attitude not yet brought about a calamity, though it may. It may weaken Australia; it may lead to a complete turn in the policies
Carfbon of the year
DE GAULL1ATH FACES DAVID
- NOUVEAU MONDE
ASK THE RABBI
A JChS teturette
Living with Israelis
by Lionel Davidson
Columnists in Ne.w York have their ta.xi-drivers to rely on for philosophical comiuent. 1 have my gardener. H>e's not actually mine. 1 share him with an old general of reserves, the local corporation ■ and the West German Ambassador. The corporation has him most, but two at least of his clients (the ambassador not yet consulted) think it could have him even more. - 'Shmuel (as I'd better call him) conies from Germiny, and though quite old is not very big. Fully extended he goes to about four feet three, and the same across. The otherwi.se robust figure, faintly Jacobean about the legs (one end of which comes with a pair of rather long shorts, and the other two massive boots) is lent a slightly disturbed air by the wild grey hair growing out from under the big cap and the enormous eyes magnified by steel spectacles.
Though well disposed towards grass, Shmueldislikes flowers. Cur weekly conflicts run on clear-cut lines. "Shmuel, put in flowers and bushes."
"Grass is better."
"Well, cut it."
"Cutting makes weak. Now it's strong. Grass has to grow. Only give water. Water!"
On certain topics, such as water, a messianic look comes over Shmliel's face. Other topics are peace, the need for grass to, grow, and the United Nations. The topics are broached with a show of ignorance, a snare to the unwary.
"The United Nations, wliat is it?"
"Well, it's a body that ; performs--.''
"It's an opera?"
"No. It isn't an opera. It'S' an international
"A cabaret?"
"All right, it's a cabaret.
About flowers
"A.cabaret, an opera, an operetta -- this is tlie United Nations?"
The onset of lioly, national, or other, rest days, brings more comment and further restricted gardenini^,
"We should only have peace!"
"True.';
"Wis helse."
"Wis what'.""
'•Helse. You know wh;it i.s helse. Not sickness."
"Oti, helse. Certainly."
"Wis peace!"
"Fine. Bushe.s, now. What I'd like -." ■•
"And on Nasser a good kapora. His people also don't need peace --'?"
From time to tinie, consideration is given tu some change in the floral arrangements. The other week it was an old rose bed, particularly anemic.
"So if I take them out, what will be*?"
"You'll put in others. We could have 'Peace.' " (Oh God! I bit mv tongue, too late.)
"Peace! Yes! Only peace!"
(The bed was actually dug up, but as elsewhere in the area, alas, not replaced by "Peace." Strong grass now grows.)
The need to water is obsessive. Shmuel pads past at night sometimes, observing the strength of the grass and calling out, if the window happens to. be open, "Give water!'*
. His weather forecasts in summer are great, but like the official meteorological service, in winter less so. In all cases, the refrain is constant. "Give water!"
As this winter approached, I piit my foot down. We were going to have some flowers. Negotiations were extended, but led to plants actually going in; not tlie ones de-■ sired --these conflicted, in varying ways, with the needs of grass -- but soine plants.
Shmuel tia<i lnrjdttt'nGer-man plant names and nt-ver knew the Fnglish ones, and we (our six-year-oldexcepted; liave not yet learned the Ilt-brrw. Even under threats, till' six-year-did refiLscd to iranslat..- \\\<- Hebr^'W --instead uoing uitu sum.'tliing very iiki- convnlsinns while watchiiii; Shmuel utiiiH- tlitiu
Slmrit-l wa^ a convincing snapdragon, also iDod,-with' a certain amount oleyt-ml-ling, at i^aiLsics. His iniper--SLUiation ef a sweet-scented stock, reeling, entranced in' lis own aroma, fears qf hysteria precluded our accur-ateh judging. But tfie'iHants are growing now, strong as grass.
The other night we had a dinner party, and when a knock came at the door, the guest nearest, who was English, answered it. He came back with a puzzled look on his face. "There's a man at the door wants a glass of water, I think."
1 went to see. The familiar figure stood there, pointing m e s s i a n i c a 11 y at the sky "Give water!"
'•Water'."' There was a distinct hint of thunder in the air.
"Water. Tomorrowwillbe a khamsin. Give wateiS"
When everybody'd gone, I gave water. It rained, of course, next day, heavily.
letters
OUR LEADERSHIP
Dear Editor, .
May we congratulate you on your .courageou.->' stand recently against the "self-ap-lointed deputation" to tlie United Church. W'e are also pleased that the Orthixlox Rabbinate has finally realized the necessity of speaking out for.'I cirali Judaism on matters affecting the Jewish community.
As members of the Jewish comnmnity, we feel, that it is long past due tiiat capable and responsible persons act as spokesmen Tor the Jewish community. .There are at present . sufficient persons with more than adequate religious and secular education wiio siipuld be. in ttie forefront of Jewry. They have "the eyes to see, the ears.to hear, and the iiiouths to speak" for the entire Jewish communitv -- without the
of Japan, the new, most powerful economic nation in Asia; and who knows - it may effect changes even
in North America.
# . * * ■ .■.
It is possible, of course, that all this may cause a new orientation on the part of the jJnited States -some accommodatiojiwiiS China at the expense of the Soviet Union. This perhaps may be the new factor emerging on the map of the world in the '70s.
Meanwhile it has become clear to all whose destiny it is to survive against the most powerful that they must depetid solely upon their own ^strength. This is a difficult task, re-(quiring courage, self reliance and faith.
Facing this challenge of the '70s, the Jewish people will remember their lesson of history as it had been taught them In the past and as it is relevant'ln the present: that a good press and sympathetic pub- ^
lie opinion does not follow victory; that dipl^omatic misunderstandings are inevitably the price of
survival.
Those of us who have gained experience from the Europe which -jftfasHitleT's fortress remember: it is ~ neither good nor advisable to return to a situation wherein everyone regrets what happened.
According to the legality of Hitler's Europe: Jews had no right^ to live. Theapparatusof oneof the most powerful nations had been set In motion, exterminating a people who contributed so much to the progress of humanity. There was no exception to the rule; the Ein-steins down to the insignificant shoemakers were forced to make room for the Nazi superrace, for the craze of a maniac.
There may be something 'Illegal* in/this sense, in Israel's deter-i)iinatiorr^o;^survive. But if she has ^/to face the 2;50a resolutions of the United Natiorls, she will do so - and ignore the circus at East River.
Live Israel^will, for this is part of the human annals clear to all who can read the most complicated texts in the Book of History.
need for self-anointed "leaders'" to act as their interpreters, or ambassadors.
We trust also that.ypuwill continue topublicize the Middle East situation as it truly is -- the refusalof the Arabs to recognize Israel, and their desire tfi finish the job begun in Germany during the Second World War. We Jew.s m-.st remember this at all times. All of the other issues have been raised to cloud these facts.
Y.P. Shields, B,A.,M.D. (Chairman, Toronto branch. Assoc. of Orthodox Jewish Scientists.)
STUDENTS
FOR TRUTH
.Dear Editor: -
We, The Progressive Students for Israel, c/o York. University, would hke to inform fherefaders of The Canadian Jewish News of our existence at York., —-Our movement isxompns-ed of.students seeking abetter understanding and appreciation of JeWiSh life, specifically vis-a-vis. Israel,. Our format IS radicalin that we see ourselves as an integral part of the Jewish Liberation Movement.
We pledge our solidarity to the State of Israel- and the Jewish people.
Stan Steinman. The Progressive Students ; for Israel - c./o York University - Downsview
KEEP SMIUNG
CHILDREN'S VIEW '
An, immigrant child was being questioned by the other children in the kvutza. "Where are you|roni?" asked one little girl. '. "I'm from Poland,", re-, pi led the newcomer in friendly compliance.
"Is it true," continued'lhe other, "that in Poland the Arabs speak Polish?'.'
QUESTION:
I am ailways told that loving, your neighbor as your-, self is a Christian virtue. Do Jews not believe in this?
ANSWER:
The verse:. I'Love your neighbor as yourself," occurs in the Book.of Leviticus (19, 18), from where Christianity derived it, so the practice of "Christian" love can be' said with justice to be the practice of "Jewish"' love -- if such adjectives are^ necessary. Whoever told you that this is a^hcistian and not aJewish virtue was talking nonsense. The Jewish mystics used to recite the verse: "Love your neighbor as yourself" before every prayer as a reminder. Your "information"' reminds one of John Stuart Mill's remark that love your neighbor is found in Deuteronomy (!) but how odd to find it there. It is, in fact, only odd to those oddly ignorant of Judaism.
QUESTION:
We read in Hallel "The heavens are the heavens of the Lord." Is it not therefore trespassing on God's territory to invade the moon?
ANSWER:
The Psalmist means that man cannot raise himself(in the Psalmist's day) above the earth and therefore the domain of the sky was for him to gaze on and declare God's glory as manifested in the heavens (see Psalms 19, 2). It is poetic imagery. If the meaning were as you say, travel in an aeroplane would be forbidden, and while some pious folk have, indeed, held this to be so, no representative Jewish thinker has entertained such an absurd notion.^
The blessing to man that. he should "fill the earth and master it" (Genesis 1, 28) surely implies that.wherever man can reach with his God-given skills and talents belongs to the domain to be "mastered."
In any event, whatever primitive notions may once have obtained, Judaism does not locate God in the sky. God has no spatial location. When the Russian astronauts declared that they had been "up there" and had not found God it is, to use C. S. Lewis's vivid illustration, as ifonewereto look for Shakespeare as a character in one of his plays.
QUESTION:;/::
Would you say a blind or invalid woman unable to climb the stairs should be allowed to attend services in the body of the synagogue?
A.NSWER:
The. question is obviously put from the Traditional and Orthodox point of view. Reform congregations and Conservative permit mixed seating in the synagogue. Now, although Tradition certainly -frowns, on mixed pews the fact is, ttiat while undoubtedly women did not sit together with; men in the"synagogue during the Middle Ages, this was not part of synagogue law but was due to the fact that in those days men and women never sat together on any social occasion.- Consequently, a good case can be made out, even from the Orthodox point of view, to permit the blind or invalid wom'an to sit downstairs in the body of the synagogue. This is an exceptional case and ought to be allowed on humanitarian grounds.
QUESTION;
On a visit to a Synagogue, London, I was surprised to see on the Ark two large lions rampant supporting the Tablets of the Law. What about the law against graven images?'
ANSWER:
According to the Talmud (Rosh Ha-Shanah 24b) the prohibition of making graven images only applies if they are to be worshipped, not for decoration. However, there is also a prohibition of making any representation of the four beats of the heavenly chariot (see Ezekiel 1, 10), one of wtiich is a lion, but in the same Talmudic passage it is stated that this only applies to a representation of all four faces together. Solomon Ibn Adret (1235-1310) and is the ruling given in the Shulchan Aruch (Yoreh Deah 141, 4).
In the Talmudic passage mentioned it is even said that in the synagogue frequented by the great third century Babylonian teachers Raband Samuel there was a statue of a hum.in ruler, though not mdde by Jews. The archaeological evidence seems to support the view that Jewish communities differed in this matter, some of theni allowing decorations of this kind, others banning them.
Sermon for the week
THE LAWGIVER
Now Mose.s was keeping the tlock of Jctliro his his fathorin-law, the priest ofMidian; and he led the flock to the farthest end of the wildenie.ss, and tame to the mountain of God. unto Horeb (Kxo-dus III, !).
Moses, the Lav/giver, ov^ed his greatness to his integrity as a shepherd. The Midrash declares that while he was tending his flock he was anxious to
, keep the sheep away from the pastures that belonged tp others. He led them to no-man's-land to keep clear from robbery. God beheld this reverence of justice and selected him for the mission of the liberation of Israel from bondage, in accordance with the dictates of justice and for the task of enunciating the great principles of justice through the Decalogue. "God only gives greatness to man.when He has tested him in small matters," says the IVidrash Rabbahon Exodus.
It is a human failing to disiregard the.ordinary mundane activities of life and to exalt in our estimation the rare occurrences that spectacularly command our attention and admiration. The heroic deed, the outstanding achievement, the test of endurance, the breaking of records receive massive notice through the media of Press and screen. It is the age of the enlarged canvas; Political leaders encircle the world in their tours, and this is accomplished with, breathtaking speed, and the crucial conference must be on the, summit plane. Psychologically, the ordinary man with his brdihary experiences is progressively becoming smaller in his own eyes, because he is being made to feel insignificant in comparison with the great man who .can produce thie great result.
, In, a single, sentence the Bible speaks of the shepherd who came to the mountain of God. The sheepfol'd was the gateway to Mount Sinai. The ordinary occupation carried the seed of greatness. Why was the vision beheld in the bush,"and why was the forah given on Mount Sinai? The bush is small and Sinai is oneof the lowliest of mountains. The",bush was a syrrT-bol .pf encouragement to the individual who had no pretension to greatness. The bush did not belong to the hierarchy of the trees and its message was one of hope for those who did not rule, but who toiled.
,. Mount Sinai was chosen for the Decalogue because it was small and unpretentious. The giving^of the Law was not intended for the exclusively ehte of
-the world No man was excluded because he was not an intellectual giant or one of the saints of the earth. It was meant for every individual whatever his capacity.
The "massive" concept has made deep inroads within our own community. Our celebrations are conducted on a massive scale in order to impress, and a charity appeal becomes effective when it is accom- . panied^by a repast of massive dimensions attended by a massive number of guests. The lowly bush is overlooked. The small man with moderate means feels that he has no place in the communal scene.
V An ordinary 1 occupation.paved the way to the greatness,^of Moses. Thehome, the school, the normal surroundings-can-become the road to greatness of character. The small beginning, if it is nurtured with care, may issue forth into greatness. "And though thy beginning was small, vet thy end should greatly in-
crease.