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77*' 0/ fJ&e shofar resounds in synagogues tlie world over on Rosh Hashanah.

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September, i960

The American 'Jewish TIMES-OUTLOOK

3

In

Mprtlt Carolina itoriatom of Jewish Mm

Circuit Riding Rabbi Project Inaugurated July 27, 1954

OFFICERS

I. D. Blumenthal, President P. O. Box 10628, Charlotte

A. F. Klein, Secretary 407 W. Greenway, Greensboro

Nathan Sutker, Treasurer 1108 Johnston Bldg., Charlotte

OFFICERS

Chester A. Brown, 1st Vice-President P. O. Box 1469, Greensboro

J. Herman Leder, 2nd Vice-President S. Franklin St., Whiteville

Harry E. Kramer, 3 rd Vice-President Wallace

1960 MEMBERSHIP CAMPAIGN

The membership year has been changed to coincide with the calendar year. Your membership enables the Association to sponsor the following projects:

1. CIRCUIT RIDING RABBI PROJECT.

In operation six years. Inaugurated July 1954. SIX new Temples built and dedicated as a result of this project. Has served 14 different congregations with 325 families and over 300 children. Featured in LIFE Magazine and on Eternal Light Radio program.

2. JUDAICA LIBRARY PROJECT.

To build up a collection of Hebraica at the University of North Carolina, making available to thousands of students and faculty a storehouse of Jewish history, philosophy, culture, religion, tradition, and civilization. Over $2,000.00 already turned over to the University Librarian. May lead to the establishment of a Chair in Hebrew Letters at the University.

3. N. C. ASSOCIATION OF JEWISH YOUTH.

NCAJM makes contribution every year to provide adult faculty for Youth Association summer conference.

4. STUDENT LOAN FUND.

Established in August 1959 to assist worthy students further their education.

5. N. C. HOME FOR JEWISH AGED.

Co-sponsor with the N. C. Association of Jewish Women. A site has been purchased in Winston- Salem where our senior citizens may spend their later years in comfort in an environment with their contemporaries, where they will feel useful and wanted.

NORTH CAROLINA ASSOCIATION OF JEWISH MEN J. Herman Leder, Membership Chairman Whiteville, North Carolina

I am heartily in favor of the above projects and want to do my part. Please enter my membership for the classification indicated below:

Contributor $5.00 Donor $10.00 Patron $25.00

NAME

V ADDRESS CITY

DATE

The American Jewish TIMES-OUTLOOK

September, i960

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VOLUME XXVI SEPTEMBER 1960

NUMBER 1

EDITORIALS

Chester A,

So That History May Be Written Anew

A Rosh Hashanah message by Dr. Jerome G. Tolochko, Rabbi, Temple Israel, Kinston, N. C.

Offset printing is much less expensive than regular print- ing. In conventional printing, type has to be set either by hand or linotype machine, forms have to be locked, proofs taken. In offset printing, all that is necessary is to take a photograph of already printed material, burn the image onto a plate, and the machine is ready to roll.

It occurs to me that it would be far less expensive, it would take less manpower and less energy to offset some pages of history rather than write it anew, and the contents would apply to current days.

We are quite aware of the fact that history per se, must always be re-written; yet, howr many incidents have repeated themselves so many, many times, until it has almost become a pattern?

How many history pages are replete with this statement?: "Never before has the world faced such critical times. Never before has there been so much chaos, so much uncertainty, so little security. To-day, the wrorld is in an uproar; it is nation against nation, people against people and religion against religion."

And we can go on and on ad infinitum. It applied to the first, and the tenth, the fifteenth and the eighteenth century even as it applies today in the twentieth century.

People act as though they were destined to live forever. They pick up arms at the least provocation. Murder, rape, pillage and arson have become the standard practice for many newly-established governments and nations.

Man is judged by the standard of money. All this, in an age when the arts and sciences have catapulted to the highest peak of advancement; when man's brain has created a Mark III; an airoplane that travels faster than light, and a satelite that can take pictures of the other side of the moon or send back Television pictures hundreds of thousands of miles away from the earth.

All this confusion and hatred and uncertainty is taking place at a time when medical science enables a surgeon to take the cornea of the eye of one person and put it into the eye of another and make him see; when a person can live with an artificial heart or control iron fingers which replaced his own, by the movement of his muscles.

And yet, that same brilliant mind, that same brain which is the image of God, will give vent to inconsistant expression of superiority by reason of the color of his skin or the way he wrorships God.

Be it said to our shame that in this age of technological advancement it is still necessary for a man seeking high public office to assure and reassure the public that he will not permit his religion to interfere with the duties of his elected office. And even if the public accepts this assurance from the person

Brown, Editor

of one minority religion, will they act similarly in the case of a person of another minority religion?

This is the condition of the world on the eve of our religious New Year 572 1, and we are part of it. We do not like much of it, but there is the consolation that we CAN do something about it.

It is not the premise of the individual man or woman to bring about a change in the world or even in a community; but it IS the premise and the duty of each individual to work on his own improvement and thus, through his or her own action, act in such a manner as to project their good influences upon others.

Thus, again, the importance of the individual as empha- sized by our religion, projects itself most forcefully.

Individual man, working to elevate himself spiritually, morally and culturally, ascertains his own peace of mind, and, indirectly— if not directly— becomes a reflector for good unto others.

This is the intent and purpose of Rosh Hashanah. Self- reflection, self-analysis, self-improvement; and thus become a better member of society.

Multiply this by hundreds of thousands of individuals, and perhaps soon, yet in our own days, a new history of man will be written, unlike the stereotype of the past which can be printed in offset.

A very happy, healthy, joyous and contented New Year to you and yours.

B'nai B'rith Institutes Bar Mitzvah

If animated discussion, argument and controversy can be considered a gauge of success, then B'nai B'rith's 13th (Bar Mitzvah) Annual Institute at Wildacres, July 24th - 28th could be deemed an outstanding achievement.

The faculty comprised Dr. Abraham Halkin, Professor of History at the Teachers Institute of the Jewish Theological Seminary of America; Rabbi Harry Essrig, of Temple Eman- uel, Grand Rapids, Michigan, and Dr. Harold Weisberg, As- sistant Professor of Philosophy at Brandeis University.

Although each lecturer had assigned topics, the principal interest developed when they more or less digressed from their subjects to discuss the oft-repeated charge that Jews in America were losing their distinctive Jewishness in the process of as- similating into the American way of life. We have heard this subject discussed many times and have yet to learn of a practic- al remedy. Nor was the discussion at Wildacres any exception.

To our own way of thinking we do not see the necessity for rejection of emancipation and returning to over-emphasis on dogma, ritual and tradition. While freely admitting that all three have their place in Jewish life, as we see it they are not essential to true religiosity. We can conceive of our Jewish men and women becoming loyal Americans, contributing to the American way of life, without necessarily sacrificing their true Jewishness.

(Please Turn to Page 89)

The American Jewish Times-Outlook, published monthly at 530 Southeastern Building. P. O. Box 1469, Greensboro, N. C. Chester A. Brown, Editor; David Bernstein, Pub- lisher; Nathan Xesaler, Manager, Virginia Office; Florence Byers, Virginia News Editor; Broad Grace Arcade, P. O. Box 701, Richmond, Va. Member Seven Arts feature Syndicate, Inc. S2.00 per year payable in advance. Entered as Second-Class Matter at the Post Office at Greensboro. N. C, under Act of March 5, 1879. The views expressed by contributors are not necessarily those of the publishers, but may be published in the interest of freedom of the press. The American Jewish Timis- uutloox is owned and edited solely as an independent enterprise and is not a Jewish communitv undertaking.

6

The American Jewish TIMES-OUTLOOK

September, iq6o

PLAIN TALK

By ALFRED SEGAL

§

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\ 1

§ §

§ Editorials 5

§ Plain Talk— Alfred Segal ._ 6

§ Candles To Light The Way— Hon. John F. Kennedy 9

£ The Rabbi's Wife and The Torah Mantles— Ethel Levey .. 10

^ Our's Must Be An Enduring Faith—

I Rabbi Norman N. Shapiro n

I Man of the Month— Jules Bank, Columbia, S. C. .. 12

$ Ma, Me and Milady— William Ornstein ..... 13

§ Bsn Gurion Challenges the Story of "Exodus"

& Joseph Sokol yi

Z A Mother In Israel Anita Engle 19

I Freedom, Progress and Heroic Genius- es Rabbi Samuel Umen _ 21

V The Civil Liberties Union— Harry Simonhoff 33

§ The Zionist Movement In Search of An Image

§ Dr. Max Nussbaum _ 39

£ So, You're Going To Israel A. Letz 42

£ Scientist Turns Detective Meyer A. Kaplan 43

J Our Mew Bezalels: 19CC Alfred Werner ... 44

I What Is A Jew? Janice Moff .__ 46

§ Parables of a Modern Prophet— Rabbi Solomon Jacobson .. .. 46

§ A Gifted Jewish Child is A Challenge Ben Katan __ 53

& A Jewish Catholic and A Catholic Jew

Seymour B. Liebman 56 §

V Jane Adams and the Millionaire Bernard Postal 60 §

j Some Odd Jewish Statistics P. Niber 63 §1

§ My Boss Is A Part Time Chaplain— Patrick J. McGillicuddy 66

§ The School That Lived In Boxes Irene Myerson 71

^ The American Jew Joshua Able 75 .,

£ Research At The Weizmann Institute— Michael Bar Zohar 76 1

r Israel's Atom Reactor Philip Gillen ___ 78 §

]? Miracle In Manila George Perry __ 80 §

I 80 Years of Technical Assistance— Dr. William Horber 83 §

^ Jewry's Long Chain of Books Marvin Lowenthal 84 &

§

§ NORTH CAROLINA

£ Around Greensboro Mrs. Daniel Hollander and §

$ Mrs. Edward R. Ricketts _ __ 88

§ Winaton-Salem _ __ 80

<| Goldsboro _ 90

^ Asheville Mrs. Gustav Liohtenfels 92

New Bern Mrs. Lou Elden 94

Whiteville Mrs. Martin Bernstein ...TOO %

Raleigh Beth Meyer Synagogue Mrs. Oscar Legum 100 §

Durham— Mrs. Sam Freedman 102

§ High Point __ 111

§ Statesville Mrs. Milton Steinberger 112

§ Charleston 88-91-95

§ Columbia Mrs. Bernard Laden 105

§ VIRGINIA

I Richmond Temple Beth El Mrs. Eddie Cantor 45 §

y Portsmouth Meyer H. Jacobson 45

§ Richmond Temple Beth Israel Mrs. Morton Plotkin 45

§ S. W. Virginia B'nai B'rith Mrs. S. J. Lenett 46

& Martinsville Mrs. A. M. Hollander 47

£ Newport News Mrs. Martha B. Shapiro 58 o

) Richmond J. W. V.— Bert Simons 106 §

I I

SOUTH CAROLINA

PAPA'S LONG WHITE GARMENT

On Rosh Hashona my father used to dress up to go to schul. He put on a long, white linen garment with flowing sleeves. That was long, long ago . . . when I was a small kid. All over the congrega-

ALFRED SEGAL

fcion papas were dressed that way . . . to bow to the judgment of God on the New Year day.

(In these later times some of the older ones still present them- sleves to the Almighty in this garb of pure white . . . as if to tell Him, "Here I am, and how pure f look! I hope, good God, that I look to you just as white inside.*')

One Rosh Hashona morning when J was about (i years old and had begun to ask a lot of questions about things in the world, I turn- ed to my father in schul; I was sitting beside him there.

"Papa," I asked him, "why are you wearing this." I meant the white gown in which he was read- ing the service.

"Shush, shush," he replied and kept on reading out of the book. He paused for another instant to say, "I can't tell you now. Later!"

So, later, when we were on the way home from schul, he began: "You were asking me why I was wearing the long white gown. I'm happy you asked that. It's good for a boy to learn the fine things of being Jewish.

"Well, you see, Alfred, it has to do with my looking all right be- fore God on this day which is the first day of the year ... to look as clean as the white I was wearing

as I stood there before Him in the schul."

"But you have that nice, new black suit on," I replied. "Isn't that enough to wear?"

Papa replied: "You don't under- stand. I wore that long white shirt to tell God how clean I want to be through the year. I would want to be as white as that alb year . . . every day. You see, on Rosh Hashona we all try to look our best before God who judges us that day."

"You looked so nice, papa, in that long white shirt," I said. "You must have looked all right to God."

But papa said he didn't mean just to make a showing to God on the outside . . . "You see," he said, "the main thing is to be as clean as whiteness inside of you. It doesn't make you clean just to look white and clean on the out- side."

"But you sure did look swell!" I exclaimed. "God sure must have liked the way you looked. I like it, too."

Papa went on to say that a man's outward way of looking doesn't mean a thing. He said a king may be wearing golden clothes on the outside, but he may be low-down dirty like old rust inside of him.

"Yes, Alfred, that's what Rosh Hashona is all about ... to tell God that we're going to keep our- selves clean and good, inside of us all through the coming year . . . to be good people ... to be kind to other people . . . never to tell a lie . . . never to hurt anybody. I was wearing white outside to tell God how white I hoped to be inside all through the year."

I asked papa why he didn't let me wear one of those white things so that I could be seen by God that way . . . "Oh," he replied. "You don't need that. You are so young and still so clean . . . no- thing bad in your heart or head. Oh, I wish you could stay that way all through your days. God sees you to be clean through and through, you being so young."

Thus, that day I learned the meaning of the white garments which were worn all over the schul on Rosh Hashona . . . and, of course, on~ Yom Kippur, too.

Though rabbinical theology may put a somewhat different meaning on those stately white gowns, I keep on thinking that papa had the best interpretation of the meaning.

You may wonder whether papa's explanation put any influence on my young soul that Rosh Hashona day . . . whether I've tried to live

up to the idea . . . whether I'm really pure white inside of me as I approach God this Rosh Hashona.

Oh, when you come to the many years I've attained you no longei have so many sins to be son)' for. At my time of life one doesn't care much about enjoying the vices . .

(Please turn to Page 50)

September, i960

The American Jewish TIMES-OUTLOOK

Best Wishes For

The High Holy Days

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8 The American Jewish TIMES-OUTLOOK

September, i960

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September, i960

The American Jewish TIMES-OUTLOOK

9

Candles Zo Cight Zke Way

By The Honorable John F. Kennedy

The following is an address made by United States Senator John F. Kennedy, Democratic nominee for President, maae before the assemblage at the Fiftieth Anniversary Dinner of B'nai Zion, at the Hotel Commodore, New York city.— THE EDITOR

JOHN F. KENNEDY

It is a great pleasure to be here tonight in tribute to the fifty years of Bnai Zion and in honor of the special mission of the Jewish Na- tional Fund.

It is heartening to spend an evening where the focus is set on works of peace and social improve- ment — on the courageous and far- sighted efforts your organization has made to alleviate deep human neetis. For the years of crisis through which we have been pas- ing for more than two decades have left no more bitter heritage than the homelessness and land- lessness of millions. Your works constitute one of the great social achievements of our time, com- bining the highest idealistic vision with the greatest practical vigor. And what work could be more heartening or more enduring than the great forest at Jerusalem. Your children and grandchildren, when they visit Israel, will find your monument.

There have always been skeptics scoffing at the possibility of making deserts bloom and rocky soil productive. In this regard, our own country as a nation and Israel's have many parallels in the diversity of their origins, in their capacity to reach the unat- tainable, in the receptivity to new ideas and social experimentation.

In this country, through much of the 19th century, warnings were repeatedly proclaimed that mid- America and its plains beyond the moth parallel could never be settled and made productive. One writer, travelling from Illinois to Oregon in 1839, spoke of the great American Desert "burnt and arid I . . who solemn silence is seldom broken by the tread of any other animal than the wolf or the starv- ed and thirsty horse which bears the traveller across its wastes." The

sterility of the plains, and their implacable resistance to civilizing influence or settlement, were themes of major writers, such as Francis Parkman in THE ORE GON TRAIL and Washington Irving in his ASTORIA, these writers argued, a kind of nomadic existence could be salvaged from the mid-American land mass, from these "bare" and "wasted" plains with their "level monotony."

But on the great American Plains as decades later in the great Palestinian Plains and val- leys — determined settlers learned the truth of the epigram that "Rain Follows the Plough". By 1881 a great Western town build- er and scientist, Charles Dana Wil- ber, was saying: "In this miracle of progress, the plough was the ad- vance messenger the unerring prophet the procuring cause."

These words sound deep re- sonances in the minds and mem- ories of those who have observed the gradual Zionist fulfillment in Israel. History records several such break-throughs great efforts in which spiritual conviction and human endurance have combined to make realities out of prophecies. The Puritans in Massachusetts, the Mormons in Salt Lake City, the Scotch-Irish in the Western territories, were all imbued with the truth of the old Jewish thought that a people can have only as much sky over its head as it has land under its feet.

The Jewish National Fund, which for forty-seven years fore- shadowed the existence of an in- dependent Jewish state and as- sembled long in advance a perpet- ual trust in land for the Jewish people, symbolizes this magnifi- cent achievement. Just as our own West has sustained progress against the impacts of serious

farm depressions, crop failures, credit crises and droughts, so, too, Israel has had to exist on narrow margins of survival, on a con- stant climate of hostility and out- side danger. Yet it has endured and its integrity remains unim- paired, and this success can be in a large measure attributed to tin Jewish National Fund.

I cannot hope nor pretend - to solve tonight all of the complex riddles of the Middle East. But I wotdd like to suggest some per- spectives which might help to clarify our thinking about the area

and to indicate what line our longer-range efforts might take. To do this requires, first of all, that we dispel a prevalent myth about the Middle East.

This myth with which you are all too familiar is the assertion that it is Zionism which has been the unsettling and fevered infec- tion in the Middle East, the be- lief that without Israel there would somehow be a natural har- mony through the Middle East and the Arab world. Quite apart from the values and hopes which (Please turn to Page 34)

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The American Jewish TIMES-OUTLOOK

September, 1960

The Rabbi's Wife And The Torah Mantles

By Ethel L. Levey

In a certain village, in a cer- tain country, there lived a young rabbi and his wife. The Rabbi was very learned for so young a man, as was his wife. She had soft, brown eyes, fair skin, and a rather delicate air about her. Her hair was fine and heavy, although no one ever saw it, for she wore a wig as all proper Rabbi's wives did at that time, in that certain country.

She was indeed a most proper wife for a Rabbi. She spoke to each and everyone in the village, humbly yet proudly. She called on the sick, brought gifts to the new-born children, and listened carefully to the rambling stories of the old people.

All this she did quietly, in the manner of all well taught Rabbi's wives. On the Sabbath, she was the first to enter the Synagogue (after the Rabbi, of course) and the last to leave (again, after the Rabbi). She prayed carefully, not too loudly nor too softly; not too knowingly, nor yet too un- wittingly.

You must be thinking now, "What a jewel of a Rabbi's wife! Everyone in the little village must have loved her!'' But I must tell you (it saddens me to do so) that this was not so. Respect? Yes. That she had. A pious, observant Rab- bi's wife deserved respect. Hon- or? Yes, they gave her this too, for performing all her duties as befitted her position. Love? That was something else again.

At the root of the difficulty lay this fact. She went among the vil- lagers perfect in manner and duty, thoroughly informed about ritual, and with scrupulous attention to custom. Yet, never did they feel that she was one of them. She

stood apart not above them, nor below them but apart.

So matters stood until a terrible calamity happened. A band of fierce robbers fell upon the little village one night. They ransacked Benjamin the Butcher's shop, and Simon the Shoeman's store, and finding little of worth, turned up- on that which the Jews of this village seemed to treasure most, the Synagogue. It was a poor vil- lage, but the robbers, as you might guess, didn't beheve that. They burst into the Synagogue, knock- ed over the benches, tore away the curtain before the Ark, and finally, laid their grimy hands upon the Torah scrolls.

The Torah Mantels were as old as the Scrolls and the Scrolls were as old as the village, but they had been gently handled with lov- ing hands, so that the Mantles still sparkled and twinkled in the dim light of the moon. The ruf- fians cried out with horse vocies: "Jewels! Jewels!" and ripped the Mantels from the Torah Scrolls. Then, rushing out into the street, the evil ones were gone.

In the early light of dawn, the men, women and children of the village (the Rabbi's wife with them, of course) assembled in the Synagogue and thanked God that they had all lived to see the day, but when they opened the Aron Kodesh, a terrible sigh leaped in their throats. "Oh!" they cried. "How terrible!" they cried. "I can- not look!" they moaned. As they stood moaning and crying, the young Rabbi's wife hesitantly step- ped forward (not too far). "It is not so terrible," she said. "We must look!" she said, and hurried on, "indeed, we must make new Mantles for the Scrolls at once. Come, we will T)egin this minute!"

She turned and left the Synagogue, and everyone followed her. That is, everyone except the Rabbi and ten men who had to begin the morning service.

Otitside the Synagogue, the Rab- bi's wife stopped. "Menasha, Zol- mon," she said, to the two town carpenters. "You shall make new frames."

"Miriam, Rebecca, Sarah, you shall call together all the women of our village who can weave, and weave the cloth for the Torah Mantles."

She turned to the older women who were still sobbing and la- menting. "Grandma Hannah, Aunt Ruth, Mother Esther, you shall plan the design lor our Torah Mantles. Then, we shall all work together to make the most beautiful Torah Mantles in the country. We will begin at once," she said.

That is when the village began to love its Rabbi's wife.

"Why?" you ask. Ah, surely now, you can see that.

Do you mean that you do not understand what the Torah Man- tles had to do with it?

Ah, me!

Here is the way it happened. Menasha and Zolmon were to make the frames, you remember. After all, you don't disturb the Rabbi, busy with his studies, for something like that. They went to the Rabbi's wife. She knew. She knew tire size and the shape, and just how large the openings for the handles of the Scrolls should be. Besides, she offered them a cup of tea and asked after their families, mentioning their children by name. (Between them, they had fourteen).

Miriam, Rebecca and Sarah were to find those women who

ETHEL L. LEVEY

would weave the cloth. When they came toge t h e r, they simply couldn't decide whom to ask. If Miriam mentioned one name, Re- becca said, "A foolish woman." If Sarah called out a name, Mi-' riam said, "My ten year old Bessie weaves better than she." And so on and so forth. They were just about to give the whole thing up, when Sarah said, "Let us go and ask the Rabbi's wife. Away they; went; it was only a walk of a lew streets. The matter was settled in no time. The Rabbi's wife said "no" to this one, or "yes," to that one, and before they knew it, everyone who could weave was in- cluded. Then she offered them a piece of her special honey cake and gave them the recipe without being asked. She remarked on the beauty of their daughters and the cleverness of their sons, and tire- women went happily on their way.

Now Grandma Hannah, Aunt Ruth, and Mother Esther were of the older generation. Nothing wrong with them. Not at all. Just a little set in their ways; just a little sure of their knowledge and place in the village life. Being chosen to design the Torah Man- tles was only their just due they felt. After all, who should know better? Who had more experience? For several days each thought about her plan of design. When they met in Grandma Hannah's house, you can guess what happen- ed. Grandma Hannah said, "I have decided to place a saying from the Torah across the top of the Mantles."

Mother Esther said, "It would be more fitting if we used only the word Torah. with the Lions of Judah on eifher side."

(Please Turn to Page 23)

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September, i960

The American Jewish TIMES-OUTLOOK

1 1

Ours Must Me M Suturing

Jaitk

By Rabbi Norman N. Shapiro

Beth El Congregation, Akron, Ohio

1!^

RABBI NORMAN N. SHAPIRO

A widely - circulated monthly letter from a large bank in Canada avers that "the earth has suffered measureless destruction of animals and plants by the uncalculating actions of both savage and civilized men." It was the devastation of their surroundings that occasioned the disappearance of salmon from Lake Ontario, and caused the bison to vanish from our western plains, and made the passenger pigeon ex- tinct in North America. "We have," in the words of Professor A. F. Coventry, "for a long time been breaking the little laws, and the big laws are beginning to catch up with us."

Nature, we are told, has its own laws to maintain proper balance. There seems to be an interplay of forces better still, an equilibrium in the natural world between hunter and hunted, food and feed- er, so that the resources of the earth are never at a standstill.

These laws with their compensa- tory actions cannot be ignored without resultant serious conse- quences. Nature will not tolerate or abide ignorance of her laws as a rationalization for violating them. Nature's laws do not arbitrarily command us to follow certain courses or desist from others. Na- ture's law merely underscores the realities of life. If we wish to avert or mitigate such dire consequences as pain, disability, and even dissolu- tion, then we must seriously heed nature's warnings. For nature in the final analysis is the totality of iving the sum total of the princi- pal laws and conditions which af- fect the existence of life or ani- mate objects.

We as Jews might seriously take a "musar hasechel," i.e., a leaf from the laws of nature. Human beings, as a rule, take for granted and are

indifferent to the daily phenomena and exciting wonders in our midst.

Is it not true that our own Bible is replete (in the Sidrot which deal with the Tochecha, in Behuchotai and Ki Tavoh in Leviticus 33:14-45 and Deuteronomy 28) with fore- warnings and admonitions which are constantly being invoked not only against our forebears, but for the serious consideration of poster- ity as well? The preamble to the Tochecha (literally, warning) in the Bible begins on a gentle note (Lev. 26: '-5): "If ye walk in My statutes and keep My command- ments and do them, then will I give you rains in their season and the land shall yield her produce and the trees of the field shall yield their fruit .... and ye shall eat your bread until ye have enough and dwell in your land safely." Shortly thereafter the Bible begins detailing the Tochecha (Lev. 26: 14-20): "But if ye will not harken unto Me and will not do all these commandments . . . but break My covenant, I also will do this unto you. I will appoint terror over you .... and ye shall be smitten be- fore your enemies .... and your strength shall be spent in vain; for your land shall not yield her pro- duce, neither shall the trees of the land yield their fruit."

In startling and even in terrify- ing form, as our commentaries on the Bible put it, God the Lawgiver attempts to utilize man's fears and hopes to abet His sublime princi- ple of holiness as laid down to the Hebrews of old: "Ye shall be holy for I The Lord your God am Holy.'' God singles out the bless- ings which inevitably must follow in the wake of devotion to His statutes and ordinances. At the same time, details of the dreadful

consequences of disobedience are also graphically cited.

There exists, as we can see, a parallel between the laws and rules which obtain in the world of na- ture and in the higher moral law which deals with duties between God-and-man and man-and-man. In both spheres these dreadful conse- quences may be expected for con- travening natural law and for the sins and transgressions which un- dermine the principles of ethical faith. In the natural and moral

realms we see the effects of the terrible devastation and chaos brought about by human perver- sity and obtuseness.

Thus we see a general truth emerging from the applications of lessons we have learned in the na- tural world and in higher religion. History and the experience of hu- manity subscribe to a theory of retributive justice. The mills of the gods grind exceedingly slowly, but inexorably nonetheless. The doe- ( Please Turn to Page 24)

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i2 The American Jewish TIMES-OUTLOOK

NEW YEAR GREETINGS FROM THE FOLLOWING

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September, i960

Man of the Month Jules Bank

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JUL.ES BANK

Jules Bank was born in New York City and attended die public schools there. He was graduated from New York University and obtained his Masters degree from the