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THE CANADIAN JEWISH REVIEW
SEPTEMBER 14, 1945
CANADIAN JEWISH REVIEW
An Impartial Medium for the Dlaeemination of Jewiih News and Viewi
MEMSn AUDIT BUKXAG OF CDtCULATIONS
George W. Oohen, Room 803, 1263 McGill College Ave.
Montreal Phone MArquette 1203
Room 1207, 21 Dundas Square
Toronto Phone. ELgin I486
Entered as Second-Class Mail at the Post Office at Ottawa, December 1921, Subscription |1. per year, United States |2.00, Single Copy, 5 cents
Synagogue Council Message For Yom Kippur, The Day Of Atonement
Florence F. Cohen, Editor Lena A. Newman, Manager
Rabbi H. J. Stem, Contributing Editor Ida Illion, Suzann F. Cohen,
Toronto Manager Circulation Manager
I wholly disapprove of what you ray and will defend to the death your _____________right to say it. � Voltaire de Helvetius._____________
SEPTEMBER 14. 1945______________________VOL XXVII. No. 50
Commentaries
Bf Dr. Harry J. Bterm. RalM
"God's Chosen Fast"
The teachers of the synagogue prescribed that on Yom Kippur Day the 56th chapter of Isaiah be read as the Haftorah lesson. tln this chapter the prophet rebukes the people for their failure to understand the essence of this holiest day in the Jewish calendar. In a spirit of condemnation and scorn Iscdah cries out:
Is such the fast that I have chosen? f. The day for a man to afflict his soul?
Is it to bow down his head as a bulrush. And to spread sackcloth and ashes under him? Wilt thou call this a fast, if And an acceptable day to the Lordt
Now it is significant that in conjunction with all other Jewish holy days no such condemnatory chapter is assigned to be read by the Founders of the synagogue. For example we have no passage of scripture read where the people are charged with misunderstanding Passover or Shabuoth. Why should there be? All other sacred days in me calendar are easily understood I
But Yom Kippur possesses a subtle element, a hidden mystic something which requires tremendous spiritual preparation that it be in truth comprehended. No wonder that tradition assigns a period of at least ten days of penitence in which through meditation and prayer and spiritual discipline we prepare ourselves for the day of Atonement. Among the pietists a whole month is set aside for "Selichos", prayers of supplication as a preparation for the proper reception and understanding of this day of God.
And Isaiah makes it clear that the emphasis of Yom Kippur should not be on the ritual but on the ethical precepts which the day commands. Hence he points out:
"Is not this the fact that I have chosen?
To loose the fetters of wickedness, to undo the bands of the yoke,
And to let the oppressed go free, and that ye break every yoke? �_.-.
Is it not to dial thy bread to the hungry, and that thou
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Yom Kippur (The Day of Atonement) is designated in Jewish tradition as Yom Hadin (The Day of Judgment), the day on which the actions of all men are weighed in the balance, and the fate of men and nations is determined in accordance with their deeds or misdeeds. Justice, however, in God's scheme, is tempered by mercy, and repentance leads to forgiveness. Yom Kippur thus bears the message of repentance, forgiveness and reconciliation.
How vital this message is in this year of transition! On the one hand man recognizes the need to remove the evil from our midst and on the other hand humanity longs for reconciliation and forgiveness. Reconciliation is an admission that the fault does not lie exclusively on one side and therefore all of us must repent. Repentance is the core of the contribution of Judaism' to* religious thought. "In thy distress thou shalt return." It bears a message of hope to individuals and societies that man can begin anew.
It has been the peculiar role of the household of Israel to call the world to repentance. Never before in human history was this call more urgent than today. The ravaged world, the millions of displaced people, of broken families, of destroyed lands and decimated nations and, above all, the terrifying implications of the discovery of atomic energy, are proof that humanity needs a new turn, a return to its spiritual and moral source.
Greed, pride, fear and the faith of man in his own self-sufficiency
have brought our planet to the very brink of doom. There is no escape from this crisis by the ways familiar to secularism. The new instruments of destruction discovered in this war place mankind before the realization that unless the Lord guard a city, the watchman waketh in vain. The only alternative to self destruction of the race is repentance and regeneration.
We of the household of Israel who have carried the brunt of the world's pride, hate and ills, who have suffered the loss of nearly half of our brothers in this catastrophe,, we are witness to1 the failure of a godless society. From the depth of our being we utter the central prayer of the Season of Penitence, "Return us, 0 Lord, unto Thee and we shall return."
Above the ravaged world there now breathes a spirit of peace, but how long and tortuous is the way to peace; how much painstaking devotion is required for the conversion of the energies of destruction into powers of rebuilding and replanting. We must, in humility, admit that man on his own strength cannot achieve it He needs the fervor of faith and the grace of God's mercy.
The Synagogue Council of America calls upon the whole house of Israel to rededicate itself to the message of Yom Kippur. May this penitential season find us responsive to its appeal. May this, indeed, be a day of atonement for all mankind, to seek reconciliation with God and fellow men, and to strive unitedly and earnestly to build a world order founded on freedom and justice and peace.
YOM KIPPUR � DAY OF ATONEMENT SEPTEMBER 17, 1945
The Jewish Day of Atonement, or Yom Kippur, occurs this year on Sunday night, September 16, and all day Monday, September 17. It is observed by Jews every-where as a day of prayer, repentance and fasting. The Eve of the Holyday is marked by a religious service called Kol Nidrei because of an ancient and beautiful prayer which is chanted on this occasion asking for forgiveness even for the sins which were committed unwittingly and unwillingly,
The prayers read on this day are for forgiveness for sins in recognition of the doctrine of individual responsibility for the acts committed by the petitioner. Purification comes only through the realization that each must make his own amends by prayer, fasting and good deeds, and the sincerity of his purpose to purify his life is the measure of his forgiveness.
The Book of Jonah, with its emphasis on the equality of all men before God, is read on this day, stressing the interest in democratic ideals and the brotherhood of man. Most congregations hold a Memorial Service in memory of those who have passed on since last Memorial Day. on the afternoon of the Day of Atonement. The Memorial Service consists of the magnificently beautiful "Kaddiah", a prayer which is read in memory of the righteous of every nation and every creed. This is in keeping with the Jewish religion which stresses the belief that "the Righteous of every nation have a portion in the world to come."
This notice was prepared by the Commission On Information About Judaism of the Union Of American Hebrew Congregations and the Central Conference of American Rabbis.
Happy Canada
By Dr. Julru* Oppenheim, 1602 Bathurst Street, Toronto
The Returning Chaplain And The Synagogue
This land oi ours wherein the maple grows,
The breath oi freedom to the heaven blows,
The land that God has blessed with precious gifts,
Where people's strength the ground's resources lifts! -"
Where land and sea are yielding ample iood. Where men and women work in cheerful mood; Where one another helps with heart and hand And none oi us needs be without a friend.
Where everyone has steeled and trained his arms To safeguard home against aggressor*' swarms. This is our country, full oi youth and cheers, Kept strong and firm throughout the course oi years.
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It's Canada, defence oi trust and right; Just ior Thy future do we work and fight We are devoted to this happy land;� Hail, hail to Thee, forever free and grandl
The above po4m by Dr. Oppenheim, who came to Canada as a refugee from Germany over six years ago, was set to music by Eric Schaeffer, organist of Holy Blossom Synagogue, in Toronto.
gogue enriched by his experience and with increased ability to render a significant service. Unlike most Civilians the chaplains were not compelled to change their vocation when they entered the Gormen forces, but were given exceptional *ioe ft. Th*r wiH be far better rqblgss them
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, . cover him.
And thai thou hide not thyself from thine own fleshr*
There is no doubt that war-time and post-war time have forced us to comply with the prophet's demands regarding our ethical duties toward fellow man. We have been engaged in bitter six years of war to free the oppressed, and now in the great process of liberation we have resolved to feed the hungry of suffering Europe and Asia and to clothe the naked. That is why this very week Canada has again introduced rationing oi meat. That is the very reason we are now engaged in Dominion-wide collection oi clothing.
We realize that the ethical precept summons us to do all these brotherly acts and more on behalf -oi those humans of whatever race or creed that have been victimized by the brutality of World War n. In these days we are fulfilling much which the prophet defines in terms of The Ethical as to the understanding oi the Kippur Day.
But how about Isaiah's condemnation of the people that "pursue their business" on this Sabbath oi Sabbaths? Does it not have direct bearing on modern Jews who have so given themselves over to materialism that even on Yom Kippur they cannot withhold themselves from thinking in terms oi their material possessions? Who, alas, can deny that so many among us are no longer "monotheists" but "money-theists"?
The people known in history as the "people oi the book" has to a large extent become the people oi "the check-book". We Jews have become too practical, with the result that we are poor in spirituality. Yom Kippur calls upon us to rediscover the great spiritual reservoirs of personal living and striving. This day asks oi us to become sensitive once more to the wonder and beauty oi liie and the world.
Yom Kippur, God's chosen fast-day, demands that we rediscover brotherhood rmrf learn to co-operate with fellow man in industry, in the professions and in every department oi liie. Thus the prophet cries out: "Behold, ye fast ior strife and ior contention." Yom Kippur can not be understood if man continually indulges in competition. For competition brutalizes human fellowship.
The "One-World" concept takes on reality when individuals and nations resolve to live in a co-operative society. Every human that is a normal being has within him the yearning ior comradeship. You observe the natural friendship oi children. But alas, adult life drives us to negate the emotion oi natural friendship. The world oi competition makes us suspicious oi feuow man.
Yom Kippur is the day to commence reconciliation with neighbour and friend whom we have disregarded and whom we have treated unkindly. How beautiful has been the old practice oi "Mechfla bethen", of asking forgiveness of those whom we grieyed before we entered the synagogue on Yom Kippur Eve! Far we can not according to the ancient teachings oi the Rabbis, ask God to forgive us, if we first fail to practice lunjiieuesi to-frard feflow man.
Then the prophet charges the people with misunderstanding Yam Kippur on the foQowing account:
Fy *o*W PWttp 8. tfnwtoe, of
In The Jnrith Chaplain.
The disturbing facts emerge from recent conferences with chaplains. The first is the opinion of a large percentage that they have no definite jobs to return to. The other is the feeling of many that they will not wish to minister in synagogues after the war. These pose such serious problems for the future oi American Judaism that I take the liberty of discussing them with both the chaplains and the congregational leaders in The Jewish Chaplain which is read by both.
The treatment oi the returning chaplain will be of historic importance in the life oi American Jewry. Never before in the whole history oi Israel has there been such an outpouring oi rabbis ior war service as in the present conflict. Never before has there been such a voluntary outpouring of sacrificial idealism. For rabbis were not drafted. They volunteered. More than half the rabbis oi America offered their services to the chaplaincy and others still are coming forward in considerable numbers.
Not only in numbers but also in the type and quality oi service have the rabbis been outstanding. Usually the Jewish chaplain is the only Jewish chaplain in a post, a division, an island. Because he serves a widely scattered minority group he is called upon to cover an era to which, ior the service oi Christians, perhaps ten to twenty Christian chaplains, will be assigned. With iew exceptions, Jewish chaplain* work very hard and do a first-rate job.
Oi course they have rendered this service out oi a sense of patriotic duty and they do not ask to be rewarded for it. However, they are entitled to certain rights cmd consideration. Any congregation that does not fulfill its commitment to its rabbis in the military service deserves the censure of the entire household of Israel. Any civilian rabbi eligible for the chaplaincy who maneuvers to advance himself at the expense of a chaplain should be expelled from his rabbinic body. I have talked with most oi our chaplains in America and overseas and I know that many oi them at this late stage oi the war are tired, strained, homesick. Any failure of congregations to meet their obligations will lead to a bitterness and cynicism which will be very bad for the future of American Judaism.
Congregations should give chaplains preferential consideration for vacant positions. Pulpits that become vacant should be held open for chaplains returning from the war. Present needs should be met on a temporary war-time basis but permanent arrangements should be withheld until chaplains are available. This will result in benefit not only to the chaplains but also to the congregations. For every chaplain will return to the syna-
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other hand, it would be-very unfortunate
kdn wer* not to meet his obligation to the synagogue, _ _
understand the problems some the chaplains will fdcew-email congregations, inadequate incomes, interfering officers.
ing congregational organizations and out worn' policies. I can . derstand why some of them, after their military experience will not wish to return to such synagogues. But they must not let their present mood prevail, ior it too will be very bad ior the future of American Judaism. �
They should not accept these conditions as final. These rabbis will have achieved a new strength through their chaplaincy experience. They have learned a good deal about organization. They have acquired the experience oi working closely with youth and should be able to surround themselves with young people* who like themselves will be intolerant of pettiness and narrow denominationalism. In the last analysis the rabbi's freedom and usefulness will depend upon his strength. If he will have acquired sufficient strength and confidence from his military experience, he will have as much freedom and usefulness as he wants and can support. In any event, chaplain, don't give up the synagogue without a fight! It is too precious.
And it is too necessary. European Jewry is virtually destroyed. Some small communities may be restored but not again as the fountain springs oi Jewish spirituality. In all the lands oi the diaspora, American Jewry alone has the possibility, the influence, the surviving institutions and the sheer numbers to maintain a Judaism that will offer hope, sustenance and example*: to Jewries outside Palestine. If it goes under; if it gets weak and if it cripples American religious liie by making its
best young rabbis unhappy in existing unproaressive synagogues it will be guilty of the final hillul Hashem.
Every rabbi knows that we need in America a synagogue-centered Jewish life. Federations, welfare funds, community centers, community councils, Jewish education associations hare their place. But in the long view of Jewish history they are transitory institutions reflecting a particular phase of Jewish life at a particular time. The synagogue is eternal It alone, gives meaning to Jewish experience. It alone has a philosophy to sustain Jews through these times. If its present program is not commensurate with its history and its aims, that is where the chaplains have a job to do. They dare not forsake the synagogue now when, confronting the worst catastrophe in Jewish history. it needs them most.
is that great tradition of prayer which the Jew gave to the world? We are a generation that has indeed neglected communion with God. The voice oi prayer, individual prayer, is so tittle heard in many of our homes. No wonder that public worship has lost its dynamics and vitality
"You do not fast this day in order that your words may be heard on high." While Isaiah found the people oi bis day ob-the ritual he fett mat the prayers of the heart and soul kicking. We modern Jews can not be charged with being isnc nor can we ckrim to possess the mood oi heart-prayer. H� bat* oi prayer has certainly gone out oi our Hie. Where
Challenging ever is this great biblical chapter oi Isaiah. We reverence this ttble passage as generations oi Jews have reverenced H through the ages ior its frankness and Its forthright speaking. Because we read it on Yom Kippur we are aroused toward a genuine appreciation oi the holiest day. the SaLLuth of Sabbaths, with its message of ethical conduct in terms oi
with feDow man. and communion
H.U.C. HEAD
fr*m Page One) tauely oppoaed to cantering everything in American Jewian life on nationalism and I rogard ft aa excoadiBgiy dangerous, for it nras contrary to the fuadaasatal principle* of America nitm and American inetitatiopa.^
Dr. Morgwston doesn't foal that the Jows of tho United States should or can insfiNIn a�a disUacUvo paopte ia aay otter than rotiffioaa. � ' caa natea," s* dotli atw the prhiriilsi of miaortty, national or racial ft
tural pluralism," the banner which the Nationalist* defend their position, ia not American bat en European principle, "advocated by a comparatively few people of foreign birth." The corollary to mta-ority f rum pa wooJd be right*, be exlafaed. He
tfeo emphasis on Pakotiat tttt im-parflttag of tak nonaal ��*�* meat of a strictly America* Ji
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