An
CANADIAN JEWISH REVIEW
for thee, thou no longer hast need of Him�what?" he went on in Geiu-ndel's own tongue.
"U is as the Rebbe says," said Genendel, simply.
"And thou art not even ashamed to confess' it? How Was I deceived in thee, Genendel! I thought thou wast like them of whom it is written, 'Happy are they that dwell in Thy house, they do praise Thee continually."
Gencndel looked puzzled.
"Does the Lord really wish that?" she asked incredulously.
"Wish what?"
"That one praise Him continually. I am only an ignorant Woman, but, forgive me, Rebbe� that I do not believe. We all know what a Chassid is the Rebte- how he does good to the poor-though, God knows, he has not much himself, and would eat dry bread the week round, were it not for the bit of butter which Malka Loew sends him. We all know how he does kindness to the Rodower Bochur� how he gives him food and clothes and keeps him like a child of his house. Now supposing the Rodower should come every day before the Rebbe and cry out� 'Oh, I thank the Rebbe�0, how good is the Rebbe�how kind, how noble, how wise is the Rebbe!' �would the Rebbe like that? Would he not tell him to hold his tongue? Would he not throw him out of the house?"
Re!) Yoshe eyed Genendel queerlv, and something like a smile fluttered around his,lips.
"Ah, so�thou would'st not anger the Lord. Verily, Genendel, thou wilt yet be wise, for it is written: 'The fear of the Lord is the beginning of wisdom.' " And Reb Yoshe laughed softly into hir-. beard.
"Yes Rebbe Leben�that
is
1 mean," cried Genendel. because I fear the Lord do not go to Shool. Many I feel that I would like to in though I no longer 'i^ed of it�for it has be-a strong habit with me, dool-going. Rut I do not l>ethink me of a story my father�peace be to i>ed to tell about their in Poland, where he lived. -hint was a \ ery charitable Kvery day, when he came f his house to go to the his doorstep would be full -gars, and to all he gave, was one beggar^�his name Was Mattis�who was there every
what "It u that I a day go- <j have come this ^
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which him -
This : man.
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day. No sooner did the Count come out of his door, than there was Mattis, crying "0, your Grace, I am so poor and wretched.' And the Count would give him bread or wood or money, as was his need. But in a day or two he would be there again, crying: 'O, your Grace, I am so poor and wretched.' Well, one day when there were not so many beggars, the Count looked at Mattis, and his heart ached for the beggar. 'It is sad,' he said, 'that an old, feeble man should have to beg here in the cold' and he gave orders to his servant, that Mattis be given a gulden every week so long as he live, that he need no longer beg. And Mattis was happy. He bought bread and herring and a new coat�in short he was a made man. But Mattis had gotten so used to standing every day on the Count's door-step, that he did not know what else to do, and a few days thereafter, when the Count came out of his house to go to the hunt, as usual, there was Mattis, standing again on his door-step. 'For Heaven's sake, Mattis,' the Count said, 'what dost thou want now? Have I not provided for thee?' Then Mattis began to cry: 'Yes, your Grace, I thank your Grace, but 0, your Grace, I was so poor and wretched�O, I was so poor and wretched!' The Count got terribly angry. He took Mattis by the collar, and threw him down the steps, so that he fell and broke both his legs, sprained his hand, and bumped his head, and moreover, he injured his inwards. Nobody blamed the Count. He had done what he could for the beggar, and he wanted Menu-chah. So it is with the Lord and me, Rebbe Leben. For years I cried to Him every day, and He has had mercy on me�He has not let me starve, though God knows there was often not enough from one day to the next. But now He has helped for good. He has done what He could for me, and now He wants to be rid of me, for, God knows, there are enough beggars to bother Him. Nay, Rebbe Leben, whenever I feel I want to go to Shool, I bethink me of Mattis, and stay at home."
Theresa Helbura, executive director of the Theatre Guild, sailed recently for Europe, While abroad she will confer with Si 1-Van, whose plays, "The Genius and His Brother" and "Playing at Love," the Guild expects to stage.
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Jewish Immigration in South
America
From the report of Aaron Benjamin, honorary secretary of the Hebrew Sheltering and Immigrant Aid Society of America, Hias, who was a member of the delegation, consisting of representatives of the Hias-Ica-Emigdirect, that went to South America, and which he presented to the board of directors of his organization, it is evident that the present status of Jewish immigration and the condition of Jewish immigrants in Argentine and Brazil are similar to the conditions prevailing in the United States about a naif a century ago. Mr. Benjamin's associates were Dr. Louis Oungre, -of the lea, and Dr. Myron Kreinin, of the Emigdirect.
In certain aspects, it appears from Mr. Benjamin's report, that the Jewish immigrants, at least those' who have come to Argentine, meet with more favourable conditions than the first Jewish immigrants from Russia had to face in the United States. In this country there were at that time practically no signs of any organized Jewish public life, whereas, in Argentine and Uruguay and in Brazil, the Jewish immigrants are by no means so helpless. The helping hand is stretched out to them by their own people, by Landsleute and friends, by people who understand them, feel with them and are ready to assist them through the local committees which are being organized by 'the aid of the Hias-Ica-Emigdirect. Spiritually speaking these immigrants are much better off than the immigrant pioneers in the United States. The similarity between the two countries and between the two aspects of immigration is mostly of a material character, that is, in the struggle to gain a livelihood.
Mr. Benjamin clearly indicates that whilst South America, particularly Argentine and Brazil, can provide for thou sand i of immigrants a year, yet these immigrants must either be skilled artisans or must be able to or willing to go on the land. For intellectuals and merchants, South America is not yet at all ready. Mr. Benjamin is very enthusiastic regarding the Jewish colonies in Argentine which are flourishing and exceedingly well organized, as well as for the co-operative organizations of tfce Jewish peddlara in Buenos Aire*. In regard to the latter, however, he emphasizes that peddling is an undesirable occupation and is regarded as such by the government sad the general tad by Jews themselves.
swi
and aided by the government. Industries are being gradually developed and the outlook for the future is not at all unfavourable.
Mr. Benjamin's report follows: Argentine
The history of Jewish Immigration to South America cannot be told without reference to colonization, and the story of colonization cannot be told without reference to the Jewish Colonization Association (I.C.A.), as there is only one independent colony in South America, the rest having been settled by the I.C.A.
The first Jewish immigrants who came to Argentine were people who settled on the land. Some of these remained there, and the rest, for one reason or another, had to leave the soil and move to the larger cities. However, colonization remained an ideal with all of them and immigration cannot be discussed with any of the Jewish people in Argentine, without coupling it with colonization.
Immigration, with the purpose of settling on the land, started in Argentine before Baron de Hirsch became interested in colonization. It was an independent movement by Russian Jewish colonists after the laws of 1881 went into effect in Russia. These people were mostly those who had been settled on land in Russia in the Province of Cherson. All the attempts made to settle on land in Argentine before Baron de Hirsch came on the scene failed.
It must be noted, however, that the Colonization Society utilized some of the original immigrants to settle them on the land of the I.C.A.
The I.C.A. has been in Argentine for thirty-three years. To-day there are actually 3,000 Jewish families engaged in farming. They consist of about 20,000 souls. In addition there are about 20,000 to 30,000 Jews not colonists, who make a living indirectly around the Jewish colonists as mechanics, small merchants and farm hands. The majority of the colonists are independent and doing fairry well. Beautiful little cities have sprung up around the colonies, some with a population of about six to seven thousand each, consisting mostly of Jews. These cities have their own synagogue, library, hospital and schools which were originally built by the I.C .A. for them, bat are now being maintained by the colonists themselves with some help from the I .OA.
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