Thursday, January 13, 1977—THE BULLETIN—7
BY LEIB ZEISLER
Sometimes a people must look in a tnirror to see if their self-concept tallies with the reflection. To develop a mirror that reflects a pe(q)le, involves three stages. First, one must define some element of that self-concept. Second, decide on a suitable test, and thind relate the experiences to the people so that they may judge for themselves.
I have just finished a three-month, 6,500 mile journey through various Jewish communities in western North America, looking at two elements of our Jewish self-concept. The first element concerned the mitzvah "to offer hospitality to the stranger." The second focused on our missing youth.
Some of my experiences were beautiful, and confirmed ahealthy Judaism; Unfortunately, too many of the reflections were disturbing. Perhaps they were subtle omens of warning.
'Thous shall love the stranger .. .* (Deut. X19)
Jewish law is unequivocal concerning the treatment of a traveller. The mitzvah (commandment) to treat a stranger kindly is reintlbrced no less then 36 times' in our Bible. It is said that G-d tesf^ man in the form of a stranger. iSocially, history has taught us that in times of need a Jew must extend and receive help from fellow Jews. ', Before I left, my Rabbi's part-ling words to me were'^Remember A Jew always has si place to go on Shabfoos."
It is Friday afternoon. ''Hello, I'm a young: Jewiish man travelling through your city. . .''How would your rabbi or community representative respond? Let me teU you how they responded when I came to them.
Consistently my basic needs ^were satisfied in Orthodox and Chassidic, circles. Always upon entering their shuls and schools some member of the ''inner group" would wander over and "check . me out." Besides invitations of food and lodging, future invitations and forwarding names were always offered.
Similarly, in Jewish university r circles hospitality was always made available. Many major campuses had Hillel Houses or Jewish fraternities. These places usually offered inexpensive food, lodging and Jewish companionship. Shab-bos celebrations often included a "Shabbos Bash," parties that fiiliy honored the spirit if not the law.of Shabbos.
Unfortunately, many places I visited did not have Orthodox or university communities. Aliso . I felt that there were certain "Knowledge requirements" needed to enter both societies. Many Jewish travellers may not feel comfortable in these circles. My
When Leib Zeisler arrived hi Vancouver recently, he told us about his journey: "Without a plan, I traveUed as the cold wfaid drove me. I had no Idea where I was going or where I was to go. Eveiy day of those three months contains an unforgettable memoiy, some of which I would like to forget. . . But those are other stories." Here he writes about the reception he received from Jewish communities and Jewish youth whom he encountered.
experience indicated that the modern Jewish traveller would have two other alternatives.
The third alternative centred around the non-Orthodox shuls and Community Centres. While I can report some communities treated this traveller correctly, hospitality was at best chancy. Many of these shuls did not have eyen Saturday morning services . . .some had unlisted Rabbi's phone numbers. . . most had locked shul doors!
Upon phoning one community centre to inquire about Jewish activity, i was informed about a Torah study class that night . Requesting permission to attend, I was told that I could not. Why not? Because the class members had paid a term fee and it would not be fair to "even attend one night free,"
In another city I enquired from a RaUbi about a kosher or kosher style restaurant, (On my. trip I tried to flow within the Jewish consciousnesis of potential hosts.) He suggested an Aand W.
The last story brings fear back to my memory. Being a traveller and not a beggar, I did not ask for charity, but for the age-old rights of a Jew. On the final stretch of my trip I was having vehicle problems. Trying to make my money last as long as possible, I phoned the referred Rabbi, and after a suitable introduction requested the traditional traveller's right to spend the night in the Shul. The Rabbi rudely informed me that that would be impossible" and before hanging iqp. recommended the "flophouses in the centre of town." I could survive, but how much aid would this -Rabbi and community offer strangers in greater need?
Lastly, standing alone in the dark^mng night is"the House." The House of Love and Prayer, Schlomo Carlebach's pet project in &in Francisco has an excellent reputation with the whole (Jewish and non-Jewish) underground. The House offers an environment of solid Jewish identification and religious observance within "no hassle" (no problems) framework.
. A surprising number of Jewish yputh credit the 'House' with saving many lost wanderers and once Jewish strangers. Unfortunately the House is constantiy under
financial pressure and have to close down.
may soon
Where have AH the Children Gone? (a theme from a song)
of
many is the
A common concern Jewish communities absence of young men and women in Jewish community life. It is assumed that the unseen youth are leaving Judaism for a secular lifestyle. However, university research and Jewish-sponsored investigations have reported that "an alarming high percentage of Jewish youth are leaving Judaism CHiIy to join other religious organizations and consciousness."
I decided to find out for myself. I went in search of the dead, to ask why?
I wish to emphasize that the following stories are very sad, and so very true: , In passing tales, travellers tell about a place in Santa Fe (New Mexico), - '
Arriving late I found the large flat-topped, bleached brick home in the middle of the city and was invited in. The home, rim by a Christian grassroot sect called the "Divine iiight,^' offers free food and lodging to all travellers.
Resting in niy allotted spot, I pulled scrnie bread out of my pack aiid in a quiet voice, com--menced to bless. A young man overheard me and canie over to talk. He was very youngs maybe 15 or 16, with struggling beard and intense eyes. In conversation he told me that his parents were Jewish, but thait he was about to become a member of this t^hristian sect. Quietly, we talked
Slowly, unavoidably an audience of Christian members gathered Ground us. Eventually, their missionary attacks began.
Normally, as a Jew I refuse to accept the role of the victim. But this young man sat, watching, as in judgment of a future fate. What could I do? I argued. Cruel history had cast me into a traditional Jewish dilenuna. How many times in the past had my ancestors been forced to debate their faith ui ugly public denionstrations? As a guest in another's home (land) I could not afford to win, but I dared not lose.
JERUSALEM —Tourism during the winter months reached new highs in 1976 and the trench is expected to continue, according to Tourism Ministry spokesman Michael Gidron.
The number of visitors in December reached 70,000, far exceeding the 1975 total of 61,-700, he said. In the peak tourism year of 1972, the total was only 44,500. In November 1976, the iotal nuniber of tourists was some 50,000, compared with 26,800 in 1975 and 37,200 in 1972.
The spokesman attributed the rise in what was once a dead season for tourism both to Israel's geographic advantages and to the
planning which has made warm sites available to visitors.
For example, there are now seven charter flights a iveek to Eilat. The groups come from Scandinavia, West Germany and England. This has, in effect, stretched the Eilat season from' October to May, adding two months to tourist activity in the Red Sea port, he noted.
Another favorite witner location is the Dead Sea, whose 600 hotel rooms have been filled to capacity. There are eight European countries whose sickness insurance funds rexognize the Dead Sea as a health spa and pay for treatment there. The latest
country Sweden.
Other Netaaya
to make this move was
winter spots include and Tiberias, both of which have benefited from development in the last 10 years.
(Jerusalem Post)
The arguement waged through the night. The morning found us all in a bond of friendship. The young man had chosen sides, and argued on the side of Judaism. Then the bombshell came. Seven out of the eight prcclaimed Christians informed me ihat they had been born Jews. We talked on, about why they had left.
The next night found me in a hostel. This particular hostel was situated outside a monastery ground. One of the Brother Monks came over to 'kibbitz.' Striking up a conversation we talked about the number of people leaving the church. Later, the irony of the conversation unfolded. This Christian monkinformed me that he too had been born a Jew!
Why? Why do they leave? Over and over again I asked them this question; Over and over again their answers sounded disturbingly the same. In the articulate words of a once-Jewish-now-Krishna (a Hindu Sect) young man: ". . . Through resentment and ignorance. I resented my parents and community's incon-istency. Everyone talked a fine message about charity and the Golden rule, but in action they resented my Christian friends. Three times a year we made it to Shul, my father would yell 'freak' and 'sideshow'to the passing religious Jews. As a young man, I wanted to change the world. They told me that I was idealistic, and a fool. Only the Rabbi listened^ He told me to~chanige niyself but cbuldh't communicate how. Missing the core, and re-isenting that which did not appear pure, I left Judaism."
What do they leave Judaism for? In the soft words of Mary, once of ttie Priestiy Levite class, how of the Ba'hai faith: "These people found me lost. They took care of me, they spoke my Ian- . guage." (She was not referring to a language but rather an under-, standing). "I now feel useful, I now have a role," she said.
There kre other losses. A
Jewish girl in a small midwestern town is planning to marry out of the faith. Why? "No Jewish boy ever asked me. I'm getting older. I can't wait any longer."
I asked her about her future children? "They will be raised in my husband's faith." And what is that faith? S|he stated: "He is a non-Arab Moslem!"
And there are others hot presently counted among the halls of organized Jewry. But fortunately, tisese stories were soft and gentie and beautiful. I repeat this one about a Baal Tishuva (one who has returned) in honor of my father, who once told me to "always leave people in Shalom." (Meaning in happiness.)
One Shabbos I found-myself stranded in a town wothout Jews. Preparing to honor Shabbos by myself, a miracle happened. The only resident Jew bumped, (literally, he hit my vehicle) into me, and invited me to Shabbos. As he introduced himself he kept
TEL AVIV — An agreement that formalizes ways and methods for exchange of faculty and students between Israel and State University of New York and for bringing groups of students from ^ew York to universities in Israel was signed at Haifa University.
apologizing that he wasn't "mucn of a Jew."
His Shabbos was simple and beautiful. Humbly, in broken staccato outbursts, he blessed the non-kosher food. Fiddler on the Roof played softly in the background.
As his wife cleared away the table, he told me his story:
"As a child I lived in a non-religious home. My famity was only concerned with the secular side of Jife. By grade three of Hebrew school, my parents considered me a Jewish scholar and dropped me out of formal Jewish education. After a commercial Bar-Mitzvah, I had littie contact with anything Jewish. The years passed. I married a non-Jewish girl and found a good job. I have been blessed with everything but knowledge of my faith. I know that I can not be a Jew alone. But I feel intimidated by organized Jewish communities. I am like a lamb that knows what it is, and where it must go, but has no way to go there. But I do go on. . ." .
After we had finished a simple Havdalla service (concluding Shabbos service) I knew he would survive as a Jew. As his roots grasp knowledge, he will live But, what about the many others? Have they failed Judaism, or have we failed them? Either way, too many of the disenchanted young Jews whom I met, had left Judaism, but not for a secular lifestyle..
Best Wishes for 1977 to our Jewish Friends
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