Page 4-'nie Canadian Jewish News-Friday, February 26,1971
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Vol XII; No. 9 (632)
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~ ' - HEBREW CALENDAR ~
Istof Adar5731 - Sidra:Terumah
Candlelighting: Toronto, 5:44; Montreal, 5:19 ~
Brezhnev: "Wrong! lif Promised Land b not there!
u
■ KHS hafwafti
JDL regrefs misunderstanding
JEWISH STUDENTS HAVE A CAUSE
Dear editor, — the Jewish Liberation Strug-
In recent months and years gle. many of our par ents and their Judging from the students'
zeal
KAHANE EXPLAINS
Rabbi Meir Kahane, international chairman of the Jewish Defense League, in a statement to The Canadian Jewish News, declared that neither he nor the JDL should be held responsible for a lapsus linguae ascribed to the international coordinator of the organization.
Last week in an editorial in this newspaper, we asked the JDL leader to comment publicly on a regrettable statement made during the Channel 9 debate when the position of the Israeli government was misinterpreted by a JDL representative.
Rabbi Kahane told The Canadian Jewish News that no one would expect any government either to speak out in favor of violence, or
to support it. Although in its frequently quoted statement the Israeli government has never publicly mentioned the JDL in its condemnation of violence, no one should question the motives of those responsible for the Jewish State. Nor should the Jewish Defense League ever be dragged into a debate with the government of Israel, whose aims are to defend the Jewish people, Kahane indicated. All Jews who believe in the destiny of Israel and are dedicated to its survival, Kahane indicated, should be united. The JDL leader also said that a Jewish organization abroad should never criticize the Israeli government.
generation have begun to fear that we, their kids, were drifting todoom. We are asked, why our romance with Fidel, and Ho Chi Minh. and Mao Tse Tung? Slowly, but surely small groups of young Jews, self-st^ied Jewish Liberation Fighters, have been working among Uieir fellow students, tochange the trend. Why? They have been struggling to heighten Jewish People. Our goals: to instil pride and self-respect and to hasten our return to Israel.
For several weeks now the success of the shident Soviet Jewry Offensive has been evident. Save Soviet Jewry buttons, iHimper stickers, and stamps are being proudly worn and displayed on our campus, as well as in the community at large. Several thousand people came to see our Jewish Heroine, Luba Bershadskaja. Cur shidents have been exposed to a Soviet Jewry Week on campus when Rabbi Kahane of the Jewish Defense League spoke. Our campus newspapers, Masada and Or, have given muscle to
and consistent hard work, it can safely be said that we have seen only the tip of the icieberg. There is plenty more to come. Either
we must all arise and unite for ttve struggle of Jewish survival or we shall sink pathetically into oblivion.
The Student Activist answer and slogan is: "Am
Israel Chai!" stanStelnman Oownsview, Ont.
A ITETURN TO REASON
OPINIONS
by Benjamin Hollander
-FIGHTING
THE PROS AND CONS...
Jtie author is a rabt>i in charge of education and youth activities at a Toronto Synagogue.
Your editorial, "Jewish In-Fighting; DoWeNeedIt?" (The Canadian Jewish News January 29tlO implies an answer of "no" and an endorsement of the Jewish Defense League. May I express some reservations about.this position.
It is true of course that the phenomenon of in-fight-iof is not overly inspiring and can become harmflil in its own right. (Note, for example, the causeless hatred which, according to rabbinic interpretation, brought about the destruction of the Temple, aiKl, in our own time, the harmful'fragmentation during the period of ttte Israeli War for Indepeh-dencej On the other hand, the positive aspect to the "two Jews, three opinions" syndrome is that Jews have always taken thought and action seriously enough tothink independently and commit-edly.
THE MEANS AND THE END
It is consequently inevitable that on the issue of Soviet Jewry, however unifying the "end" may be;"the "means" bring serious disr agreemeiU. In a case where no less ttan life and death (certainly in the Soviet Union and just possibly in North America if we tail^e the JDL at face value) are involved, those who feel certain means to be dangerously counterr productive would t)e morally irrespcmsible not to criticize. Surely the JDL itself does not hesitate todenounce publicly the means (or lack of them) of Establishment; organizations. Why should we expect differently of the" re^ spectable" organizations who are deeply committed (however inisguided we may think they are to the rightness ri^teousness?) of their own iDSwas of dolne things? ^
Thus I argue "yes"; we very much do need a lively poblic debate now about the forms our action should take. Jewish survival is not solely t physical phenomenonand it would be un-Jewish to divorce body from souL "Is it good for the Jews?' should not supersede crasiderations of "Is it good?" Remember Ninevebl
Only with hindsight (and even then the historian's judgmentisalwaystempj:el -by cultural and subjective leanings) will we be able to
• judge the consequences- of JDL actions. In the meantime, we must walk the tightrope between being soft on self-criticism lad against being repressively criticaL The stakes are three million hostages too high. We priy that the militant means of the JDL will bring more productive results than the Jewish community's methods until now. However, a police state is not so vulnerable to bla±mail tactics as a democracy.
ANOTcIER HOLOCAUST?
While JDL might not be iatiraidated by legal persecution In America, one shudders to think what new kinds of persecution could await Soviet Jewry. At the moment it is primarily a cultural rather than a political genocide we are protesting, yet there lurks a possibility that a second holocaust could result from our attempts to expiate our guilt at having al-low£!d the Holocaust to h^)pen once. The Jews are a uniq|ie kind of danger to any ideology demanding total loyalty, and we have already seen (Hie irrational regime adc^t the Final Solution even at Vbs e^nse of pragmatic war aims.
Despite Soviet irrationality, it seems to be a calculated risk of JDL harassment tactics that RussiawiU want to get rid of the Jewish prbbleni rather than siee it exacerbated to the size to which JDL is willing to blow it up. This may or may not prove true, but I think that a major fear of'' Jewish leaders" is ttet those who are drawn to making lx)ml)s and . shooting rifles are not alii^ys those skilled in complex calculations; (On the other hand, J^iish activists could argue quite plausibly that those drawn to making complex calculations ajresobusy making complex calculations that they are hot always skilled in acting.) But statements like "TwoRussians for every Jew" don't bolster one's confidence in the mind — or heart of JDL. MilitanCe h) the right hands can be a "good" means; however, the emotional appeal of the means tends to draw to it an unstable element who no longer use it but become possessed by it Another reason why we must keep our minds open and criticaU
'-!■'.. ' \-'
JDL IN CANADA AND THE US /
\ As a newcomer of a few. months to (Canada from the
United States, I would like also to draw attention to the far more exiiberant reponse to JDL here' than I found in the States. Sentiment among college students I have encountered in Toronto is that the JDLT is the "liberated" Jew, whereas on American campuses he is more likely labeUed "fascist"; the former claim he is more a Jew while the latter that he is less the Jew and more like his oppressor. (No wonder we can't stifle public disagreement!) I would like to offer several rieasons which might contribute to this divergence of response, and then uggest what might be the lesson we can learn from the difference:
One^ the Canadian Jewish community is "a generation behind'' the American Jewish commmity, which is more assimilated and entrenched hi its national establishment and thus more involved with considerations of image and respectability. Hence^ the Canadian community tends to be more resp(Misive to parochial concerns ("What is good for the Jews?"), while the A-merican community responds according to the liberal "un-. iversal" ideology ("What is good?") with those gwJs they associate Jewish aspirations.
Two, the Jewish commanity here in Canada, as a result of its being "a generation behind", is both closer to the Holocaust and its message, and closer to Israel and its heroes. It is thus somewhat easier here than in the States to oversimplify the comparison between the Holocaust and the Sovietsit-uation, and to confhse Israel and Diaspora conditions. Needless tosay then, "Never again" hits home in a more— emotion-producing way.
defense thrust. This did not gain the same communal approval as the Soviet Jewry case. Thus, in a strange reversal, a group that has teen considered "reactionary" in the States has taken on the aura of "radicalism" here.
JEWISH ACTIVISM IN CANADA
What I am suggesting is that Canadian Jewry deserves their own brand of Jewish activists and not an imported htwch of an American organization which has a right-wing authoritarian tone and a backlash burden neither intrinsic to the Soviet Jewish issue nor appropriate to the Canadian scene. To say me "agrees with Kahane but not with all his tactics" as I have heard over and over a^dn here has gained him enormous popularity but has fuzzed the issue. Everyone agrees on the " end" involved which it comes to Soviet Jewry; it is only the tactics about which we disagree. That there has been a previous lack of leadership on the Soviet Jewish issue before the Leningrad trial rallying point, does not mean that we have to embrace the first leader who makes the teiad-lines. There are, for example, some student action groups deserving of our support; wiU we join the media in only rewarding the boml>-throwers? In short, we need-bur own organization, our own newsletter going to every Jewish faniily--and ourbwn action attuned to oiir political conditions. :
Three, the Jewish community in the States has been very involved in the nonviolent emphases ^f the civil rights movement and anti-Vietnam protest, and is thus preconditioned to be turned off by JDL strong-arm tactics which are morie reminiscent of (generally ahtlsem-iUc) radical right and left groups. In Canada, civil rights and Vietnam not being real footers, what model there is is an increasingly militant nationalism.
Four, the JDL has come to prominence here onthe heels of the Leningrad trials and tl^ JIMj attempt to keep the issue in the headlines. But JDL in the States first became known a couple of years ago around a different issue: its appraisal of American antisemitism which ledtoits establishing a vigilante self-
Dear editor,
Recent antisemitic outbursts against Jewish store owners in p^er ban areas in the United States as well as the New Left's condemnation of the Zionist movement as being a reactionary tool of the ■ rich Jews in America -have undoubtedly been considerably precipitated by these Jews' flaunting of their material wealth.
The Call To Reason (The Canadian Jewish News, January 8tb) wi^ly called upon the Jewish community to stc^ overindulging in lavish Bar Mitzvah celebrations, wed-dmgs, and general social life, and start using its money for more honorable purposes.
This good advice was not weU taken to by Mr. Samuel Bernstein who criticized the plea m his letter (The Canadian Jewish News, January 22nd). Mr. Bernstein pointed out that there is no reason Jews should prevent themselves from indulging in these and other luxuries if they are economically able to do so. Theoretically, Mr. Bernstem is correct as is Adam Smith in his advocation of a 4)ure laissez-faire society. Every person, regardless of ethnic origin, should be permitted to have complete freedom of* action within the framework of the society's laws. There is,- however^ a complete and ' serious lacr of practicality, in this highly idealistic argument. Just as poor labor conditions and exploitation of workers necessitated social reform in the industrialized societies, thus curbing the capitalists' economic autonomy, so must the perpetually haunting specter of antisemitism incorporate inhibitions of the Jews living in Exile (or the diaspora, as liberals call it).
To briefly illustrate my point, I wiU briefly discuss the rather unsure position of the Jew in Quebec. The danger threatening the Jew of Quebec comes largely from the French working class of this province.
The French Canadian
working people are turning more and more to separatism ais the solution to their economic problems. Thefr natural enemies in this sfrug-.gle are the upper middle and upper classes, which control the means of production in Quebec. This class is largely English and partly Jewish. Nevertheless it is the Jew and not the Anglo-Saxon who is regarded by the French employees as "boss". This is simply because the Jew is and has always been very easily i-dentifiable and because the Jews of Quebec and more particularly Monfreal have been near bnatic exhibitionists of thefr "Nouveau Richesse". Many Monfreal Jews have made a religion of parties, social evenings, Saturday night get-togethers at the 'frier "Kosher Style" restaurants, hypocritical Bar Mitzvot in Iwautiftilly decorated hotel ballrooms, and frequent Testimonial Dinners in honor of rich men ('community leaders', no doubO who are Jewish only by grace of thefr High Holiday attendance in the synagogue, thefr B'nai B'rith membership cards and thefr sizeable (tax-deductible) donations to the United Jewish Appeal. This is what thefr Judaism amounts to and this is the image they project to. the non-Jewish workers ajad indeed^ thefr, own children who righUy choose not to identify with this brand of 'culture'.
As a result of thefr gross materialism , the Jews of Quebec are seen as the enemy of the workers. If Quebec should separate, the Jews wiU undoubtedly pay heavily for thefr noble but exaggerated assertatton of thefr technical legal rights.
The Jew must always be aware of the potentiality of desfructive antisemitism and guide himself accordmgly. Of course, the final solution to this problem is Alyahtoour historic homeland — Eretz Yisrael.
Allan Nadler. Montreal, Quebec
THE JARRING TALKS
At ihe moment, and in the short run, we are benefiting from a morally questionable symbiosis: the Establishment Jewish organizations are benefiting from the Jewish Establishment's rejection of thefr actions which result in a blunting of Uie teeth of iKicklash. EaLCh one iises the -other to do what it considers the "dfrty work" while it keeps its own conscience clean. If we can i&ce this fact, perhaps we can put an end to the name-calling and the separatism which, having catalyzed our energies, are now in danger of diverting them. Let us work towards a higher level of synthesis, one in which the values of militance and ethical responsibility, particularism and universalism, are combined in an active campaign which, hopefully, wiU unite the coip--munity — and save Soyiet Jewry.
Denr editor.
Suggestions by Uie press for flexibility and concessions to the underdog during the Jarring talks will harness piiblic opinion to fovor an Israeli withdrawal from the Sinai desert without adequate safeguards.
Have you forgotten that it was the Egyptians who maso-chisticaUy provoked the war in 1%7 in which they were soundly defeated and humiliated? Now" they protest in "righteous indignation" at Uie "injustice" bfUielsraeti defensive bccupation of the barren Sinai. The Russians, who occupyit astern Eurqpe, cynicaUy siqM><>i't them in order; to advance Soviet imperialism in this region also.
You certainly mustrealize Uiat UieEgyptiahs, after provoking ho fewer than three wars in recent times, will not honor any scrap-of-pap-er-peace agreement unless coinpeUed to do so by tte alternative of certain defeat.
The honoring of mternational guarantees wiU be stalled and vetoed by the Russians at the crucial moment when help is needed. After an Israeli witbdraiwai, it is just a matter of time until the missiles move to the Negev border. If our defense forces are defeated you wiU witness a glorious orgy of plunder, rape and killing as only the enemy hordes know how to execiite with such skill and style.
After record sales of newspapers and magazines describing the bloody massacre, you will shed tears andbuild mmuments' to the brave re-, sistance of the Jews who were once again wU)ed out defending thefr freedom and independence. The Russians wiU hJaiVe convenienUy solved thefr own internal problem with thefr'' traitorousV Jews wholongfor thefr homeland after 2000 years of exile^
Dr. Npririan vi/. iShauI. .■ Toronto
Accordhig to rabbinic (radiUon. the Patfiarehs knew and observed the Torab. How, then, coald Jacob marry two sisters, or Abraham marry the daughter of Us father ? (See Genesis 20, 12).
First, it should be noted that not all the rabbis held that the Pafrlarcbs observed the Torah before it was given. Many rabbis held that the Patriarchs only kept the " siBven laws of the sons of Noih" (see Ginzberg: Legends 0/ the JewSi Vol V, p. 259). According to the view that the Patriarchs, did keep the Torah, certain exceptions were none the less made " for the sake of heaven." There was much discussion on this in the Middle Ages; for instance, does Genesis 18, 7-8, mean that Abraham gave his visitors first milk and then meat, and not both together ? (See Gimberg, p. 235). Modern scholars have detected in the statements about the Patriarchs keeping the Torah an anti-Christian polemic, the Christian claim being that one could be a good man without the Law as evidenced by the Patriarchs. Incidentally, according to one rabbinic interpretation of Genesis 20, 12, ^ Sarah was not Abraham's half-sister, but his brother's daughter (see Rashi to this verse).
Being in a strange town one major festival I was refused admission to the synagogue as I did not have a seat Would you say this is justified? I cannot imagine a church turning away someone like this.
I can imagine a church turning away visitors when a special service was being held where seats were in short supply. If ihe church did give preference to visitors over regular congregants it would surely be guilty of privilege in re-
The Righteous Gentiles
verse. But I am not defending the practice of turning people away. Generally speaking synagogues do keep aside d few seats for visitors, but it <}s hardly fair to descend on a synagogue without warning on a major festivaL Tlie correct thing to do if you intend to be away from home on these festivals is to write in good time to the rabM or the officers of a synagogue in the town you intend to visit and it is very unlikely that you will be other than welcojrie.
How does Hebrew come to be written frcm right tb left? Should we not modernise the script and bring it into line with almost universal usage ?
The question, why the Hebrew language came to be written from right to left has been asked before in this column. I replied then, and I am no wiser now, that I did not know. However, whether or not this was the original reason it has been suggested that " right" in the Jewish tradition symbolises such concepts as justice, mercy and righteousness.
As to whether we should modernise the script. No, no, no! Why should Hebrew (or for that matter Chinese) be " brought into line with almost universal usage " ? Variety is the spice of life. The effort required to read the present Hebrew script is little in comparison with the difficulties of learning the language itself, and is in any event a small price to pay for preserving the tradition' and the beauty of the ancient script. For most of us, to " modernise" the Hebrew script in this way would be an act of Philistinism akin to the )ractice (adopted fortunately n very few congregations) of substituting the " modern " instrument of a trumpet for the shofar, the oldest musical instrument known to man.
SEVENTH IN A SERIES
THE COUNT OF AUSCHWITZ
Charles Coward, son of a poor family living in the London working-class quarter of Edmonton, joined the British Army in 1924 after a joyless childhood, and served for five years in India. Back in England, he rose to tiie rank of sergeant-major in the artillery, and on the outbreak of World War H went to France, only to be wounded and taken prisoner in the second week of Uie fighting. His nineteen escapes are descrived in John CasUe's book The Password is Courage.
It was in the Monowitz prisoner-of-war camp, only about 2 km. from Auschwitz that Coward ffrst came to know of Jewish suffering. The camp had been built by Russian prisoners-of-war, who were coldbloodedly killed to the last man by the Nazis once their work was done. Now, a previously sceptical Coward, peering through the elecfrically-charged barbed wire, could see black frains steaming in day aiHl night, and weak, skeletal, pale-faced Jews stumbling out and brought sfraight to the' 'bakery" — the disgusting Ger>-manname for the gas-chambers. "I heard them cry out 'Shema Yisrael'," says Coward. "I saw how the Germans dfrected some of them to the right and others to Uie left. At ffrst I kept wonderhig.
why do they let themselves be led to the slaughter like cattie? Then I understood. The Ciermans had deliberately broken them, physic-aUy and mentally. Auschwitz was only the last, inevitable stage/in .thi$ ma^ exterm|n;;;^
wfof^SS^^&t he^S^ woman who shot a German officer to death, about a young Jew from Bulgaria who attached a dynamite charge to his own body and threw himself on the main dynamo of the camp and blew it up."
TRADING IN CORPSES
Coward's private war a-gainst the Germans took a sharp turn one morning when a young British prisoner-of-war, Reynolds ordered to re-pafr the liarbed wfre fence, asked for gloves to protect his hands, and the German sergeant said that there was no need for them. Reynolds called for Coward, who was camp liaison officer, but the sergeant frenziedly rejected his passionate intervention and shotReynolds dead. Coward understood at last that it was not only Uie Jews, the Poles and Uie Czechs tiiat the Germans We out to desfroy, but everything human; he was resolved to confound them to his utmost.
As liaison officer with the Germans and the Red Cross
KEEP SMILING
CREDENTlALS^UESTiONED
Dear editor.
In Uie issue of February 5 you_infroduced ttie iuUior of the article Polish frag-edy Mr. EugehLoeblasthe L depu^ Minister for Foreign trade in the pubcdc government, Czechoslovakia. Readers may be interested to learn Mr. Loebl was also a high official in the Communist Government of that unfortunate counfry during the darkest days of the ffrst years after the putsh.
It is necessary to say that he even cooperated in Qie overttirow of the legitimate coalition postwar gov-er nmenL He has only to thank his efficiency Uiat after tiie ominous trill of 1952 he didn't share the fate of sWral others, many of them Tews. e.g. Slansky^ to he
condemned todeath. The reason for him being sentenced to life imprisooment at that timie was the; fact that hewas arretted too soon to commit many mistakes.
In 1960 he was rehabilitated and given Uie post of the president of Uie State Bank in Bratislava.
I don't beUeve this man to be a good analyst of present day politics behind thefr on Curtain. Having been once on the top he hardly can understand what's going on in the lower levels of governmenC Neither can be be a^smcere confributor to a Je;vish newspaper. Would he<^have been at the time of his aUegiance to the Communist docfrbie?
K. Severin .Torbnto
The famous Nathan Rothschild had little use for art works. Art diealers had no luck in attempting to make an art pafron out of the Jewr ish financier. "Can't throw away money on pamtings," he would say. RothschUd was, of course, so wealthy that he had no need to aftect the snobbery of many E nglish-men of his day ^- he would not (Bven use the tiUe of baron Uiat belonged to his family. /
Once, however, an art dealer who brought with him a letter from the chief rabbi of England did manage to make some impression of the ^eat dynast "AU right," conceded Rothschild, "give me a Uifrty-ipound_picture. I don't care which one. Goiadbye."
QUra flight on the Isriaeli afrltae. El Al, Uie middle-aged stweairde^s siicceeded in mothering Uie iMssengers into a state of complete contentment Durhig lunch she urged the passengers to eat as if they were her own guests, or memliers of her own famUy. As the plane aK>roached Israel, she announced: "We'U start todes-cend very shortiy. The weaUier is fhie, and we'U be,ahead of schedule. You can believe.thls, because my son, the^ pilot, told me."
Says Barbra Sfreisand about her childhood: "We were awftillypoor.Butwehad
a lot can't biUs.
of things that money buy — like unpaid
One man's definition: "Marriage is like a warm bath. Once you get used to it, tt'snotsohot"
he had the right, accompanied by a German soldier, to visit Auschwitz and Bfrkenau; invariably he brought cigarettes, chocolate, coffee and preserves to bribe the hungry guards. It was then, that he. conceived a brUliantand ■r^' daring scheme. He prompted •his regular''-escbirt.'^Trell him —1 shaU pay him well." Hastily a German officer appeared and asked Coward in stricUy commercial accents: "How much?" "Ten slabs of chocolate and twenty cigarettes each," was Coward's reply. "When, where and howmany?""Tomorrow at nine, three in the sideditch between the factory and Birkenau. Payment on ''delivery."
That evening Coward asked a young Hungarian Jew, his chief contact man in Auschwitz, to warn three of the prisoners, due for forced labor outside the camp the next day, of the plan and the rendezvous: they should try to be the last in the group, and should jump into the ditch at the right moment; he would be waiting for them, would supply them with civilian clothes and help them to get away. When the Germans found three men missing at roll-call, they would discover the three corpses in thefr search, and assume that the three men had collapsed on the way to work. Everything went according to plan. Coward and his companion Tiff his in the ditch, dealt with the three runaways, and dragged the corpses on to the middle of the road for the Germans to find. Thus Coy/-ard saved — some say scores, some say hundreds of Jewish liyes. On his visits to Birkenau,
(Cpnt. on page 6) ■
SERMON FOB THE WEEK
SUPPLYING THE MATERIAL
They shaU make an Ark of acacia-wood. . .(Exodus 25:10).
The Midrash asks: '^Where did the Children of Israel obtain the wood for the consfruction of the Ark and the furnishings of tiie Tabernacle? They were in the desert on the way to the Holy Land, and there are no frees in a desert Where then did they get wood?"
There is an old legend that when Jacob went down into Egypt, he planted frees. He was asked: '.'Why are you plantmg frees? Do you intend to remain in Egypt instead of rebirhing to yoiir native laind?'' - "I am planting.trees,?' he replied, "so that, when• the Children of Israel leave Egypt, they may cut the frees for wood and take the wood with them for the Mishkan 'the Tabernacle'."
According to this legend, Jacob must have foreseen ttiat Ute buiUhig of Jewish mstihitions in Israel would requfre material which could only be obtained from Jews in the diaspora. And thus, from Jewish com-munities throughout the world have come the resources wiUi which to buUd not only Houses of Worship and yeshivot "schools of learning", but also hospitals, universities and aU other necessary institutions.
_^FROM hJEAVEN ON YOUR HEAD, by Dr. S.2. K^^ni; adapted by Rabbi Mprris. Silverman. By >- arrangement with Hartmore Hpuse, Hartmore House, Hartford, Conn."