. NUMBER 5

. AUTUMN 1984 ENffiEN Contents

1367913113 Students in Peril

Yehuda Bauer `Working With The Nazis' - The Lie ls Nailed

Isaac Levy Lament For Moderation

Dow Marmur The Demands Of The Jewish Soul

Bernard Kops Moving Time

Lionel Blue lnklings

Carolyn Burch Soviet Jews: Their Plight ls Unique, The Attack ls Relentless - As Others See Us

16171182021 Hyam Maccoby Did God Need The Rise Of Jesus?

Linda Bayfield Battling On The Home Front

Jonathan Magonet The Limits Of Divine Love

Letters

David Goldberg's Last Word

Editor: Rabbi Tony Bayfield; MANNA 6 (Winter 1985) will Deputy Editor: Rabbi William include a contribution from a chal- Wolff; lenging new writer, David Cesarani, Art Director: Steve Miller. and a stimulating article by Chaim Bermant. Editorial Board: Rabbi Colin Eimer, Rabbi Dr. Albert Fried- lander, Rabbi David Goldberg, Dr. The cover picture is entitled Wendy Greengross, Rev. Dr. Isaac ISAIAH Ill. inmT"T-+ Levy, Rabbi Dr. Jonathan It illustrates the famous sixth Dun1,- Magonet, Rabbi Dow Marmur, verse in Isaiah's llth chapter: `And the wolf shall dwe]] with the lamb, THE MANOR HOUSE CENTRE FOR JUDAISM Rabbi Dr. John Rayner, Professor 80 EAST END ROAD J. 8. Segal, Rabbi Dr. Alan Unter- And the leopard shall lie down with LONDON N3 2SY man, Isca Wittenberg. the kid; And the calf and the young TELEPHONE: 01-346 2288 lion and the fatling together; And a little child shall lead them.' MANNA is the Journal of the It is .by David Sharir, native Manor House Centre for Judaism Subscription rate: £4.50 p.a. Israeli artist who was born in 1938 and the Manor House Society. (four issues) including postage any- and studied in Tel-Aviv, Florence where in the U.K. Abroad: £6.50 or and Rome. His works are displayed MANNA is published quarterly. Slo U.S. in Israeli and American collections. EDITORIAL... large number, but a signifi- ly and through the encourage- AS A4lcr##cz THIS ISSUEgoes to pressOF cant number. Many are ment of 4/z.)7¢fe. In short, the Israel has at last got a govern- leading supporters of Israel. unity of the Jewish people ment of national unity with Many have invested in would be shattered to the Shimon Peres as prime mini- businesses in Israel, hold posi- enormous detriment of Israel ster. But one issue raised by tions of leadership in the JIA, and the Diaspora alike. the months of painful wrangl- are devoted to and identified If that sounds like the ing will not go away, and de- with Israel. They are used to threat of sanctions, then it mands unequivocal comment. having aspersions cast upon should. How to show our Shimon Peres told Reform their status by some orthodox abhorrence without turning leaders in Israel that the Jews for reasons of power our back on our many friends religious parties were deman- politics. But to be told by the in Israel will be a matter for ding an amendment to the State of Israel that they are debate and judgement. But we Law of Return as the price for not Jews adds insult to rejec- will not be silent and we will entering a coalition and, said tion and compounds ar- not lie down in the face of Mr. Peres, if that is the price, rogance with cruelty. such an outrage. Reform, so be it. Such a change in the law for Conservative and Liberal Under the Law of Return as squalid political motives Jews are not second class. currently constituted, all Jews would send a shock-wave of More importantly, Israel must - Reform, Liberal, Conser- outrage throughout the not think it can insult our vative, Orthodox - have a Diaspora. Huge and irrepar- sincere converts to Judaism right to settle in Israel. Under able damage would be done to and expect to find us un- the proposed amendment only the great willingness shown in changed and unprepared to those Jews deemed to be Jews the past to support Israel defend their status as first by the Israeli orthodox rab- financially, politically, moral- class Jews. . binate would have such a right. As the Jerwscz/em Posf put it: `Such an amendment tJrgent Need For Action would not affect many Israelis. Nor is that its inten- tion. Its real aim is to export STUDENTS IN PERIL orthodox rabbinic authority to the Diaspora. For the non- more than 2,000 names on its books students are packing to go off THOUSANDS OF JEWISH sent a list of children who had at- orthodox Jewish communities to college and university as tended its confirmation classes five of the Diaspora it represents this issue of Mar##cr lands on some years ago - and obligingly added legislation without representa- 1200 mats. Sorry to be vague about that it was up to the programme tion. the actual number of students. It is organisers to find out which of `In a larger sense that one of Anglo-Jewry's unholy those had since gone to university. means that the State of Israel, mysteries. Unholy because no one is Other faiths cater for the need bothering to find out, in spite of the their students have of support at the through its law, would fact that all those students are about most formative stage of their lives. withdraw its recognition of to be subjected to the most deter- The Catholic chaplaincy at the the legitimacy of Reform and mined, persistent and in some cases University of London, for instance, Conservative Judaism, which vicious assault on their cultural and has a staff of seven. The Anglican in the U.S., for example, religious identity. chaplaincy can boast a magnifi- make up more than two thirds One congregation with a thou- cent church and is almost as well sand families on its books, when staffed. One of Anglicanism's most of the organised Jewish com- asked for the names of its students charismatic bishops, Trevor Hud- munity. , so that they could be drawn into a dleston, leads special missions to The significance of the issue special programme, supplied one universities. The Catholic chaplain- cannot be overstressed. A name. A second congregation cy at Oxford is for ever associated number of leading British and answered repeated requests with a with the name of one of the most council minute decreeing that names famous figures in 20th century American Reform and Con- and addresses of members should church and literary history. servative Jews are converts or never be disclosed. To compete with that, the ortho- the children of converts. Not a And a third congregation with dox Jewish community has the Rev.

Manna Autumn 1984 Malcolm Weisman who is chaplain wildly. One of the men addresses the career. I was depressed. I was taking to Britain's 23 universities, to congregation in an easy Californian drugs, when one night I went to hear dozens of small provincial com- friendliness. `Shalom and good a friend sing. She sang of Jesus and munities, and to thousands of evening. We call this experience a I had chills running down my spine. servicemen in the armed forces, messianic joy. Most of you who are I was so moved that a week later I besides earning his living as a barri- Jewish know that we've been wait- was a believer in the messiah. The ster. Lubavitch sends out a handful ing around 3,000 years for the fact that my family was 3,000 miles of missionaries, and the Reform and messiah! That's a long time to wait. away helped of course (big laugh of Liberal communities scrape together Well I'm here to tell you that he's acknowledgement from the audi- the princely budget of some £2,000 come and his name is Y'shua or ence). And then two years later I for work among students. Joshuah, which means Jesus.' heard that Jews For Jesus were The vast bulk of our students are The audience claps and a second looking for me to act in the New therefore abandonded to cope on hymn `Behold God Is My Salvation' Jerusalem Players. So I joined them their own with a battery of exciting, from Isaiah 12.2 is sung by the band and also took part in handing out intellectual and emotional novelties. but now they sing in Hebrew. our tracts in the street. In Sam Fran- The religious seduction is now As I watch these Jewish Chris- cisco a man spat at me but I thought becoming the most insidious. If one tians praising Jesus in Hebrew to I don't need to go to Sam Francisco of our students eventually marries Yiddish folk rhythms I sense that I to get insulted, I could've stayed in out - and many do - they can still am witnessing the biggest Jewish LA (laughter). We've passed out retain a Jewish identity and on occa- sin. In Jewish doctrine the messiah 20,000 tracts in London and now sion they are known to become far is yet to come, to embrace Jesus as we're going to do some seed plan- more committed to their Judaism messiah challenges the whole con- ting in Leeds, Glasgow, Birming- than they were before. If one of cept of Judaism. But this group are ham and Jerusalem. We know that them joins Jews for Jesus, they are professional persuaders, their per- no real peace will come to Jerusalem lost for ever. And the toll is mount- formance has a studied East Euro- until The Prince of Peace is ac- ing. cepted there. ' `Weep ye not for the dead,' says pean ghetto authenticity which strikes a nostalgic note in the hearts Confession is over and the lead Jeremiah, `neither bemoan him. But of these Ashkenazi Jews who have girl singer takes solo in the emotive weep greatly for him who goes cast aside their orthodox heritage song Yerushalayim Shel Zahav - away, for he shall return no more, for assimiliationist Jewish Chris- Jerusalem, city with a heart of gold nor see his native country.' tianity. And the clean-living, - as the audience join in. As an eye-opener to the peril Americans, with their attractive Another sketch follows showing which faces our Jewish students, gospel/yiddish sound, look like the problems the group have with here is a report by JULIA PASCAL young pioneers and symbolise a new their families. One man jokes, `My of one Friday night seduction ses-, hope to a generation of jaded mother, she calls me, `my son the sion by Jews for Jesus. English Jews. gentile', my rabbi he says, `Jesus is The music ends and the play not for the Jews', my sister asks, begins. A young man steps forward. `how can I believe in Jesus and still `We'd like to remind you that being remain a Jew?' I tell her Jesus was a THE hall FINCHLEY is packed with CHURCH Jews. Some Jewish and believing in Jesus is not Jew and I am a Jew who has return- women have the scarves of such a new idea, all Jesus' followers ed to the God of Abraham, Isaac, ultra-orthodoxy on their heads, were Jews'. The presentation is a Jacob and Y'shua. Sometimes, it is many wear a star of David around mixture of 1960s street theatre, agit- a lonely life being a Jew for Jesus their necks. On this Friday night prop, and Jewish/American self- but I know there is someone out there are about 150 people here to mockery. Jerusalem in the time of their who will be with me always.' celebrate Jesus, about ten are black. Jesus is down town New York and The music stops and the congre- A woman stands up. `We'd like to the miracles are announced as just gation is asked to take the pamphlet welcome you to the London Mes- another news flash. The big news is they were given at the door and tear sianic Fellowship and tonight we've that some Jews want to spread off the Involvement Card which is a got the New Jerusalem Players from Jesus' word to non-Jews. One of the request for cheques, cash or just an the U.S. to bring you Jewish Gospel prophets stares out to the audience address for mailing. `We're not a Music and Drama'. Seven young, and says cynically, `Gentiles for church', he says, `but we do need fresh-faced Americans appear: the Jesus, it'11 never catch on'. There is your financial support if you share women are in long red skirts and a roar of approving laughter. our vision of Y'shua as the messiah jerkins, the men bearded in Russian- We move on to confession. A and want to share that vision with style cream shirts, red trousers and young man steps forward greeting our Jewish brothers and sisters'. tunics. One woman plays fiddle, us with `Shabbat Shalom'. He talks The offertory is an empty sweet tin others play trumpet, guitar, sing of his conversion. `1 was in Cincin- on one side of the hall and an and clap their hands. The lead natti when I first heard the gospel. oblong Tupperware container for singer's solo proclaims, `He is the A burly guy came up to me on cam- the other. The tupperware comes Christ and we are the sheep'. The pus and said, `Hey brother, can I my way stuffed with notes - quite a message is Christiali, the music East have a word with you?' He spoke to few tens - and, as the money is European Jewish. me about Jesus but I resisted him generously handed out, the stage As the hymn ends the seven raise because I considered myself an fills with the Americans singing The their arms like a Broadway chorus atheist at that time. Eight years Lord's Prayer. .The money is col- and the audience responds clapping later, I was pursuing an acting lected and an English believer gets

Manna Autumn 1984 up to pray. `Thank you Lord that tian Arabs and they sit together and Abraham and Isaac not Rebecca or you're going to be with the group on pray in congregations in Tel Aviv'. Leah. If I have kids they are going their tour - make them effective to But is he a Christian or a Jew? `1 to appreciate their Jewishness' . He's many Jews and Arabs in Israel. We take any label: Hebrew Christian; been in London for three days ham- ask this in the name of Jesus, our Messianic Christian, Seed of ding out tracts on street corners and messiah, Amen.' Abraham, but my favourite is Mes- already he's been the butt of anti- The weekly meetings of Jews For sianic Jew. semitic remarks, ironic considering Jesus are spearheaded by Londoner Does he believe in Jewish ritual, his father is an ordained Baptist Richard Harvey. `1 was brought up for example circumcision? `Why minister. But countering anti- a Jew but, when I was 13, I didn't not, I'm a Christian but not a gen- semitism is seen as part of the strug- really want a barmitzvah because I tile. I'm proud to be a Jew'. gle to bring Jewish Y'shua to the didn't believe in God', he says. `1 Is this his full-time occupation? unbelievers. After the British and experimented with transcendental `Yes, I work for London Jews For Israeli tour, the group go on to meditation and read Aldous Huxley Jesus. I used to be in retail manage- Jewish congregations in South but it wasn't till I encountered a ment'. Africa, Australia and Hawaii before Church of England minister who David Brickner from Boston going to New York. `Our largest came to our school that I began to leads the American troupe. He work is concentrated in New York', think of Jesus as the messiah. I ask comes from five generations of he says and then asks me about my him if he was opposed by his family. Jewish Christians but, he asserts, own Jewish background and what I `we don't have to contest our He pauses and then answers `Jesus think of Jews For Jesus. I tell him I said it would never be easy, he said Jewishness. We're mainstream don't believe in messiahs but I can they will throw you out of the syna- Christian evangelists but we still tell from his expression that he gogue'. How does the group stand maintain our Jewish identity'. Most thinks I might yet be saved.I

on Zionism? `Israel's my home- of his group have found Jewish This report by Julia Pascal is printed by arrange- land', he says, `and when Jesus marriage partners. He didn't. ment with the editor of New Society. returns the Jews will recognise him `My mother would have preferred Juhi\ Pi\sci\\ is an Honours graduate in and return to Israel' . And the Pales- me to have married a Jewish girl', English of London University; is Dance tinians? `Because we're Christians', he says, `but my wife is a Moabitess Editor of the weekly, arty Tin:+Is and has he says, `we have a greater concern like Ruth. Anyway the biblical written and directed `Men Seldom Make Passes' for the National Theatre. Her play for the Arabs than the Jews. In tradition works through the patri- `Charlotte And Jane' for BBC Schools won a Israel our group meets with Chris- lineal line, we talk of the house of Royal Television Society Award, 1982. Hou) Zionists Sought To Save Jewish Lives "WORKING WITH THE NAZIS -

THE LIE IS NAILED by Yehuda Bauer In Issue One of A4l¢##¢, Michael Jewish and non-Jewish world did Marmur wrote: came to power in Germany not have the organisation or the `the claim that Zionists and Naz,is WHENin THE 1933. NAZI the extreme PARTY an- funds to keep them alive in Paris, collaborated during the Second tisemitic attitude of the new rulers Brussels, Amsterdam, Prague or World War is currently gaining was well known. The necessity Warsaw. credence in universities and poly- therefore arose of emigrating at The Zionist movement - the na- technics around the country. In 10 least a part of German Jewry - that tional movement of the Jewish peo- or 15 years such historical revi- part that was immediately hit. The ple - was still a mino`rity movement sionism will have penetrated society Nazi economic boycott of Jews, of- among Jews. In Palestine, there at large, unless concerted and high- ficially limited to one day (April 1, were less than 200,000 Jews, and level attempts to preserve the truth 1933), continued unofficially and they could not absorb the Jews flee- are made. So far on this issue the ruined many. From April 7, 1933 ing from Germany. Though a ma- Union of Jewish Students has on, laws and orders were pro- jority of German Jews still wanted received heart-warming messages of mulgated that deprived Jews of all to cling to German soil in 1933, a solidarity from the adult communi- governmental or quasi-govermental growing minority wanted to escape. ty.. hardly a word against the slur or municipal posts - judges, The economic depression caused a has been written by any of the fine teachers, doctors in the public serious decline in the funds raised by academics to be found here, in health service, lawyers, were all the Zionist movement to develop Israel, or elsewhere. ' fired. A panic exodus of some Palestine. Immigration would de- We invited Professor Yehuda 52,000 Jews in 1933 resulted. But pend on the availability of capital. Bauer, Professor of Holocaust 16,000 returned to Germany The leadership of the Zionist Studies at the Hebrew University, because they had no means of movement, embodied in the Jewish Jerusalem to deal with the issue of sustenance in the European coun- Agency of Palestine, sought to alleged Zionist-Nazi collaboration. tries to which they had fled; the enable German Jews to escape from

Manna Autumn 1984 Manna Autumn 1984 Nazi rule; their representative, representative of Palestine Jewry family on the train to show that he Chain Arlosoroff, therefore than Sir Oswald Mosley was of Bri- believed the train would leave Nazi negotiated with the Nazis the so- tain and was less so than General Europe, and then people came and called `Transfer Agreement' (April- Vlassov who raised a Russian corps wanted to leave. In the end, the; June, 1933), which enabled wealthy to fight with the Nazis was of the passengers included representatives German Jews to buy agricultural Russians. With the help of Palestine of all sections of Hungarian Jews - and industrial equipment essential Jews, British police tracked down orthodox anti-Zionists , other for Jewish Palestine with their (Ger- Stern in February, 1942, and religious figures, rich and poor, man) money, export it to Palestine, murdered him. His group then members of different Zionist sell it there for Palestine pounds, changed and developed, but that groups. and receive their money. This is another story. Palestine Jewry After the war, Adolf Eichmann, prevented Nazi Germany from ac- sent 27,000 recruits to the British the Nazi murderer, claimed that quiring foreign currency, while ex- Army in World War 11, on a volun- Kastner had promised him a `peace- porting capital essential for the ab- tary basis (the British refused to in- ful' deportation of Jews to sorption of Jewish immigrants, troduce conscription), and thou- Auschwitz in return for saving the though it meant the furthering in sands more in semi-legal or illegal train. Of course, this is a lie. Docu- some measure of German produc- formations, to fight the Nazis. ments we have show that the train tion. The capital rescued in this way The third, and most famous case left after most of the deportatiops by a few wealthy German Jews of `collaboration' of Zionists with were completed, that Kastner was in enabled tens of thousands of Polish, Nazis took place in Hungary, in any case a completely unknown Rumanian, Lithuanian and German 1944, and was very similar, in prim- figure to Hungarian Jews and there- Jews to escape to Palestine from ciple, to the `Transfer' story of fore could not have promised the Nazi clutches. Some people argue 1933. Germans anything at all, and that in that this constituted collaboration. The Germans invaded Hungary in fact members of the Zionist youth Two responses come to mind: first, March, 1944, and immediately set movements tried to warn Hungarian if this was collaboration, then not up the machinery to deport Jews of the fate that awaited them only the western democracies but Hungarian Jews to the Auschwitz in Poland. The calumny has been the Soviet Union collaborated with gas chambers, with the full co- picked up by the Nazis in the neo- Nazi Germany. The USSR did so operation of the Hungarian admini- Nazi and leftist movements: in order more than anyone else, in 1939-41, stration. There was no way the to cover their antisemitism and when they supplied vast quantities Jewish minority could resist opposition to western democracy, of oil and minerals to the German physically or politically. The only s o -called lefti sts continue war machine -against themselves! way was to negotiate with the Eichmann's propaganda against But the main point is the second murderers, and that was what the Zionist leaders during the one: there was in fact no collabora- Zionist Rescue Committee under Holocaust. tion there at all. The Nazis wanted Otto Komoly, Reszoe Kastner and Zionists in World War 11 tried to to expel the Jews of Germany - in Joel Brand did. For reasons of their save Jewish lives. There was, the thirties there was no plan as yet own some of the SS chiefs were will- especially in 1943-5, no other way to murder all the Jews of Europe. ing to let Jews sentenced to death go than n ego ti ating with th e The Zionists representing a if they were given, in return, either murderers, some of whom ap- defenceless people, wanted to rescue goods or the chance of negotiations parently were willing to sell Jews. them, without helping the Nazis, as for a separate peace with the Unfortunately, nobody wanted to far as possible, in the process. Had Western Allies. The Zionist leaders take Jews in. Had such negotiations similar negotiations been successful in Palestine saw in this a unique been engaged in more intensively, then and later, more Jews would chance of saving at least some Jews and been accompanied by greater have escaped the gas chambers. from certain death, and implored pressure by the Allies, lives might A second instance of `negotia- Western leaders such as Anthony have been saved. Heirs of the Nazis tions' was an offer by the Stern Eden and President Franklin D. in 1984 might then have complain- Group, an extreme nationalist Roosevelt to negotiate for Jewish ed, as antisemitic left wingers and Jewish group, in late 1940 and early lives -not to hand over any goods, fascists do today. 1941, to make an alliance with Ger- but to keep open negotiations that That would have been a small many against Britain, provided Ger- would keep the Jews alive in the in- price to pay for lives saved.. many would permit all European terim, until the Germans were Jews to leave Europe for Palestine. defeated. The West refused. This fantasy scheme, concocted In order to prove to the West that before the mass murder of Euro- such negotiations were possible pean Jews began in the summer of Kastner, the chief Jewish negotiator 1941, was the work of a group of in Budapest, obtained German some 30-40 extremists in Jewish agreement to have 1684 Jews leave Palestine, led by a man called for neutral countries. Jews, of Yehudal Bimor was born in Prague in 1926 Abraham Stern. The proposal course, did not believe that the and reached Palestine in 1939. Currently reached a German agent in Beirut by trains would go to a neutral country head Of the Department of Holocaust Studies the name of Otto von Hentig in - the Nazis had consistently at the Hebrew University in Jerusalem. He is January, 1941, but the Germans did cheated the Jews before, and they one of the world's foremost authorities on the Holocaust. His many publications include not even respond. They knew, ap- could have easily sent the train to `The Holocaust in Historical Perspective' and parently, that Stern was no more Auschwitz. Kastner put his own `American Jewry and the Holocaust'.

Manna Autumn 1984 LAMENT FOR MODERATION by Isaac Levy

the luncheons. Vastly different from seminary in this country and en- any intelligent observer of the the current practice when the );czr- IT MUST BE OBVIOUS TO joyed international renown, I recall clerical scene that there is a mz{/ka', or frj.pp¢A as it is now called the scholarly contributions which distinct swing to the right in the or- has become a permanent fixture, the these men made to the learned jour- thodox ministry. This may be a removal of which would be con- nals which existed in those days. reflection of the polarity which ex- sidered sacriligous. The desirability of writing articles, ists within the wider community and What applies to the ministry is the fruit of their researches, for hence the desire of the clergy to equally applicable to a considerable non-orthodox publications such as follow the general trend. Some of us section of the lay community. The the Hebrew Union College Annual, the Monatschrift or thf3 Revue des Efz/c7cs /wz.vcr was never questioned. Scholarship knew no sectarian boundaries or qualifications. If only one could say the same to- day. Instead a journal must be ex- amined as to its `kcrsfer#J' before any contribution dare be made to its pages for fear that the author may be labelled heterodox - that is assuming that learned articles are being written. Time was when communication existed between the ministry of the United Synagogue and that of the Reform and Liberal synagogues. Meetings were held under the auspices of the Union of Anglo- Jewish Preachers the membership of which was open to all shades of opi- nion. We met as colleagues, we aired our differences and we shared our common concerns. There was no acrimony and an atmosphere of who have grown old in the service of kippafe, especially the miniature tolerance pervaded these gatherings. the Jewish community find it dif- woolen knitted one, invariably at- Even the presidency of the Union ficult to adjust to the prevailing con- tached by clips to the hair, has could be occupied by a non- ditions. We harbour a nostalgia for become almost a tribal symbol of orthodox member and his orthodox the old days when, conservative affiliation to orthodoxy. I remem- colleagues paid due deference to his though we were in our attitude to ber once arguing the point with a occupancy of that office. But this is observances, our interpretation of young member of a religious Zionist past history. The Union has faded them was liberal, with a small /, movement. I claimed that when I into oblivion, partly due to the fact and, in our view, enlightened. The covered my head for prayers or that the orthodox element changed pendulum swung gently in a mid when sitting down to a meal I was its attitude to the Progressives but position and rarely, if ever, did it conscious that I was performing a also because the latter, conscious of display a tendency to incline to ex- religious act, whereas he was obli- their alienation, withdrew their tremes. There was, of course, an vious of the performance since he membership. `ultra' element in the community in wore it constantly and perhaps not Personal contact between the two those days, but it was deemed to be even consciously. My argument ministries is almost non-existent ex- a minority sect which made little or made no impression. cept in matters affecting Jewish- no impact on the established Anglo- Polarity and religious extremism Christian relations. Then on rare oc- ]ewi.sh minhag. have assumed disturbing features casions they are prepared to present I well remember attending the which only exacerbate the nostalgic a united front. But even in this in- Conferences of Anglo-Jewish yearnings for a return to the more stance one must regretfully state preachers under the chairmanship tolerant attitudes of former years. that all too many of the orthodox of the late Chief Rabbi Dr. Hertz. As one who sat at the feet of such rabbinate assume an intransigent Almost without exception the scholars as Adolf Buchler, Arthur stance and categorically object to ministers sat throughout the ses- Marmorstein, Samuel Daiches and participation in a Jewish-Christian sions bare-headed and only covered Hardwig Hirschfeld in the days dialogue. Due to their training their heads for prayers and during when Jews' College was the premier which is limited in scope and their

Manna Aiitumn 1984 total adherence to a particularist pean ghetto, especially when the to our body politic. But those of us outlook, they are ill equipped to men and the women dance in splen- who can claim senior citizenship discuss theological issues. Hence did isolation from each other or both from the secular and religious they are either reluctant to do so or produce the handkerchief as the sole standpoints cannot help but look are aware of the fact that they medium of human contact. And back to former times and in so do- possess no common language which then to crown it all the bride and ing we may be deceiving ourselves would facilitate any form of inter- bridegroom are hoisted on chairs and yet we are moved to say `things religious communication. and carried aloft round the hall aren't what they used to be'. Equally disturbing for those of us whilst the male and the female What is perhaps the saddest who still recall the `good old days' is guests, each in their separate aspect of this whole problem is that the polarisation which affects social fashion, dance around them. That the clerical swing to the right does behaviour and assumes almost such practices should receive rab- not reflect the peculiar psychology ludicrous proportions. Orthodox binic sanction, if not encourage- of Anglo-Jewry. Nor is it in accord Judaism has, from time im- ment, makes one reflect with some with what has been defined as memorial, practised segregation of sense of perversity on the trends Minhag Angliyah. the sexes. But this was confined to which are gaining prominence. Throughout its history British the synagogue and, under certain These developments within the Jewry has maintained a healthy circumstances, to intimate relations. community prompt one to enquire respect for tradition, without forc- What we now witness is the tr-ans- whether they are inspired by the ing the issue or adopting a `holier ference of this practice to social establishment which wishes to inten- than thou' attitude. That has been functions. In some congregations sify the orthodoxy of Anglo-Jewry its strength. I fear that some may rabbis forbid mixed dancing and by imposing ever increasing restric- say that this is its weakness just proclaim anathema on the you.ng tions on behaviour, attitude and because we have to preserve the `ho- people who disport themselves in religious outlook or, to be generous, ly remnant' when so many fall by this fashion - although modern to assume that this is merely in- the wayside. dancing hardly warrants the term dicative of the times in which we `mixed' when each does his or her In the ultimate analysis, who will live. It cannot be denied that polari- prove justified for the stance they own thing as they twirl and undulate ty is a recognisable feature of the adopt? I on the dance floor. Nor is it an un- age and manifests itself in so many common feature to introduce a spheres be they economic or mccfez.ZOA, a physical barrier, political. The post-war era and the The Rev. Dr. Isaac Levy, 0.B.E. was. I)or# J.# separating the men from the women aftermath of so gigantic an London in 1910. He has served as Director of even at a wedding celebration din- upheaval may have contributed to the Jewish National Fund in Britain, and ner. And to ensure that never the this tendency to extremism. We minister of the Hampstead and Hampstead twain shall meet two separate table Jews are so very adaptable and pro- Garden Suburn United Synagogues. He has also served as Senior Jewish Chaplain to plans are provided. Such functions ne to be affected by influences H. M. Forces. Among his six books are are redolent of the Eastern Euro- which are not necessarily beneficial `Guide to Passover' and `All About Israel'. THE DEMANDS OF THE JEWISH SOUL Jews have never been at ease with tegrate Buber into any movement in As one of his critics, Rabbi Adin Martin Buber and his work. Yet for Judaism: the HasJ.df.in themselves, Steinsaltz of Jerusalem, once put it many non-Jews he is probably the to the extent that they know of his in an interview: `Buber remained a greatest Jewish thinker of the 20th writings, repudiate him: Orthodox German professor even when he liv- Century. and Conservative Judaism finds him ed in Israel.' DOw MARMUR f.7is!.sis ffe¢f unacceptable on account of his anti- Yet, Buber's contribution to Buber can now help us cope with fJa/crch!.c stance. Reform has never modern Zionism must not be ig- our present plight. had any close links with Buber nored. because, ultimately, he is opposed He came in contact with Zionism to any form of organised religion. soon after the first Zionist Congress The academic philosophic establish- in 1897. In the course of the two the great exponent 20th cen- 0N THE ONE HAND, HE IS ment finds his thought too esoteric decades that followed he exerted tury of Jewish thought to the - he is taught more in the Catholic enormous influence on young non-Jewish world; one only has to University of Cracow in Poland assimilated Jews in the German think of what he did to make than in the Hebrew University in speaking world. He showed them a HdsJ.c7J.Ls'm acceptable in contem- Jerusalem. And Zionists are reluc- way of being assertively Jewish porary Western culture to recognise tant to discuss Buber's thought out without having to return to the old- his contribution. Many Jews take of fear of sensationalism. His value time religion that their parents so pride in that. At the same time, appears only to be recognised in the assiduously tried to shed. Thanks to however, they are unable to in- department of Judaism `for export. ' Buber, many Jews who were young

Manna Autumn 1984 in the early part of the 20th century that created the State of Israel. We The other conflict between timing found their way back to Judaism in have every reason to be grateful for and content in Buber's thought has its Zionist manifestation. True, this it. Without the vision of David Ben to do with his attitude to the Arabs. was not a Zionism that necessarily Gurion, which he inherited from For during the first decade of his life led to cr/j.}Jch - although many of Herzl, and the courage which was in Palestine, from his arrival there Buber's followers did go to live in uniquely his own, there might not until the establishment of the State Palestine. Some even founded a kib- have been an Israel today. Ben of Israel in 1948, he advocated a bi- butz., Hazorea. Gurion was vindicated and Buber national Jewish-Arab State. He was But it did help many young in- discredited in 1948 -and rightly so. wrong not only because neither side tellectuals to affirm Judaism and to But it is less certain that he should wanted it, but also because many identify themselves with the Jewish remain discredited in 1984. For the knew then and we have had ample people. Significantly, Buber's establishment of the State of Israel evidence since - Cyprus and Zionism did not lead to his own has still not solved the deep spiritual Lebanon are two telling examples - emigration either. He stayed in Ger- problems of the Jewish people. that two-nation states do not work. many until 1938, five years after In fact, the very existence of In the same way that Buber's brand Hitler's accession to power and Israel has created many new ones, of Zionism was discredited in the Buber's dismissal as Professor of especially those brought about face of political realities, so was his Jewish Studies at the University of perception of statehood. But, once Frankfurt. Even in the 1930's, it Israel existed, Buber modified his seems, Buber saw himself more as a views and concentrated on Arab- German professor than a Aa/wfz. Jewish understanding. He was again Nevertheless, despite these `flaws' ignored, because at the time neither according to the standards of those side was ready for it and, in any who came to shape the }7j.Jfewv and case, he had lost all credibility as a subsequently the State of Israel, political thinker. Buber's place in the history of However, we have now had five Zionism cannot be denied. He had years of peace treaty, albeit `cold' as been one of those who influenced yet, with Egypt and enough ex- the movement in its early years and perience to tell that ultimately peace one of its most articulate exponents. with the other Arab countries can Why, then, has his role been subse- only be achieved at the negotiating quently underplayed, if not ig- table. There is today hardly a nored? responsible thinker or strategist who Two immediate reasons come to believes that Israel can have peace mind. Firstly, Buber took sides in through war. To have peace, the struggle in the history of representatives of Arabs and Jews, Zionism between the political wing, living both within the borders of epitomized by Theodor Herzl, and 1948 and 1967, will have to talk and, the understanding of Zionism as a ultimately, agree. Buber's vision of national and cultural force as ex- through the emergence of Jewish dialogue has become a political pressed by Ahad Ha'am. If the power. A return to the Zionism of necessity. What seemed far-fetched former saw a Jewish State only as a Ahad Ha'am and Martin Buber to- three decades ago is both possible place where Jewish bodies could day may help us to come to terms and necessary today, but because of find safety and peace, for the latter with both the reality of a Jewish what has happened in the last thirty- Zion was a concept and an idea State and the demands of the Jewish six years, neither side is as yet which would redeem the Jewish soul spirit. The `cultural' Zionists may psychologically ready to talk. An wherever it was. have been saying the right things at Arab who is in favour of negotia- Buber allied himself completely the wrong time; their time may be tion rather than war runs the risk of with this latter approach. Despite approaching now - not as an alter- losing his life; an Israeli with similar personal affinity with Herzl, he was, native to `political' Zionism but as views - living in a democratic and ideologically, on the side of Ahad an addition and a corrective to it. civilised society, as he does - may Ha'am. Even when his active par- When the Zionist movement all only run the risk of losing an elec- ticipation in Zionist affairs ceased over the world, finds itself at pre- tion. A fresh look at Buber's in- after World War I, he did not feel sent devoid of ideology and direc- sistence on the primacy of dialogue that he had distanced himself from tion it is precisely because, having. can prepare us for greater openness, Zionism, although he stayed in Ger- affirmed the reality of a Jewish refine our ability to listen and to res- many. For his Zionism had less to State, we have not been able to hear pond, even when we disagree with do with physical emigration than the demands of the Jewish soul. `the other side'. with the spiritual and cultural Buber is one of those who enables us Martin Buber's perception of regeneration. By spreading Jewish to listen afresh, for he may be Zionism must be viewed in the wider knowledge to dispossessed German faulted on the timing but not on the context of his philosophy, which has Jews in the 1930's he felt that he was message. He was wrong thirty-six as its starting point the primacy of doing as much, or even more, than years ago. He may be right today personal encounter. Reality to if he had lived in Palestine. when virtually all Jews have become Buber is only that which happens in It was, however, the Zionism of Zionists, although the majority live the moment of meeting. Only when Herzl, not its `cultural' counterpart, outside Israel. we are open to each other can we

Manna Autumn 1984 perceive what is real and what is gazing into each other's eyes in fulfilment of the task of Judai-sin.' true. When we treat each other as response. Buber might have thought For Buber, adds Susser, `Zionism is objects rather than subjects, as j./ otherwise, but we know better. Judaism striving for realisation' (p. and not as Zfeow, we have manipula- Neither can we share Buber's uto- 145). tion and dogma. This, according to pianism. Although, as Bernard A growing number of Jews in the Buber, is true in the realm of politics Susser has pointed out in his Ejc- Diaspora and in Israel are now in as much as it is true in the realm of istence and Utopia (A+ssoc:rated search of the significance of Zionist religion. Political ideology, by its University Presses, London and thought in our time. A fresh, yet very nature, is dogmatic, sees no Toronto, 1981) Buber has always critical, look at Martin Buber may other point of view, and, therefore, tried to temper utopianism with give us something of what we need. becomes manipulative. Similarly, realism, nevertheless his vision of To continue to ignore him, is to vin- statehood is exclusive by definition, Zionism, noble as it was, would not dicate his worst fears about the keeping out those who do not have given us Israel. But we also dangers of doctrinaire politiza- `belong' and manipulating those must take Susser's assessments to tion.I who do. heart when he writes that `in sharp What Buber has to say about contrast to the position which sees Ritohi Dow Malrmur is the senior rabbi Of the political Zionism and Jewish Zionism as a secular national Holy Blossom Temple, Toronto. Until last statehood is consistent with his substitute for a no longer viable summer, he was the rabbi of the North Western Reform Synagogue, Alyth Gardens, general outlook. Although he af- Judaism ...... Buber approaches N.W. London. He is author of `Beyond Sur~ firms the primacy of Zion and the Zionism precisely as the potential vival,. Land of Israel in Jewish life and thought, he is suspicious when the idea is turned into doctrine and state machinery. He is a Jew, deeply rooted in many aspects of Jewish MOVING thought and life. He knows, therefore, the significance of Zion and the centrality of Israel in Jewish life. His attempt is to fuse his general orientation with his Jewish TIME commitment and in this way he speaks to many of us Diaspora Jews to this very day. The mere fact that this is being written in English and by Bernard Hops not in Hebrew reflects the fact that we live in two worlds. The question is whether this should lead to The following is an extract from when Simon moved his elderly neurosis or to a new kind of creativi- `Simon at Midnight', an as yet un- t.y. For Buber it is most decidedly widowed mother, Sarah, from the the latter. Life in the Diaspora is not published play by Bernard Kops. old flat she loved to `Royalty a negation of Zion; the fusion of the The play is a sensitive portrayal of Court', Swiss Cottage. It inter- two can bring about a revival of an East End Jewish factory owner weaves with the present and Simon's Judaism at its best. faced with bankruptcy. impending bankruptcy. It was so for Buber. The question The use of `fluidity of time' is The subject matter of the play is is whether it can be so for us, too. such that it ceases to matter whether sad - unfeeling sons (Alan and We cannot go along with Buber all scenes or characters belong to the Martin) an unfaithful wife, business the way, because for him the/czcf of past or present but there is certainly failure - but humour mingles with encounter was all that mattered; no confusion caused by the techni- pathos in every character and in content was less important. que. This scene recalls the time every line. We have a different perspective. Applied to political negotiations, we know that it is not enough just to SIMON Always burning in my SIMON: No arguments. talk; one has to have something to CONT'D: head. It's here. It's talk about. That usually means a moving day. Boys! ALAN: Dad's right. Let's go, show of strength and a measure of Look at them. For Mart ... manipulation. Thus, it is generally God's sake move recognised that Sadat would have yourselves. SIMON: `That old black magic never come on his historic visit to has me in its spell ... Israel if he believed that he could MARTIN: Can't you let the old That old black magic defeat her militarily. Only when lady alone ... that you weave so well... military victory became impossible Those icy fingers up for him and there was a reality to be SIMON: She's moving. and down my spine... negotiated, was he ready to talk That same old witch- peace. There is more to encounters MARTIN: She lived all her life craft . . . between Arabs and Jews than shak- there. Why can't she die That same old tingle ing hands in mutual affirmation and there? that I feel inside,

Manna Autumn 1984 And then the elevator SIMON: Not strangers, mother. DARK'. SHE HUMS THE TUNE). starts to ride...' My sons. Your grand- sons. Boys, there you SIMON: Mother, I have Mother! We're here. are! Your grandmother something important to Dance with me. is waiting to move. tell you. (SARAH SITS ON THE FLOOR). SARAH: I will not leave this SARAH: Just hold me and dance. SARAH: No. I'm not moving place. You will have to carry my out. (THE SIMON: I'm desperate. from this spot. BOYS BEGIN TO MOVE INVISIBLE SARAH: Have you eaten today? SIMON: The van's here mother. FURNITURE OUT) I'm taking you away SIMON: I wish I knew the mean- from the rats and the SIMON: Come boys. Handle ing of existence. hooligans, the rubbish with care. Careful ... in the streets. That's right. It's all ar- SARAH: In the Hammersmith Everything is arranged. ranged mother. You'll Palais de Danse? Relax. Don't argue. love your new home. What is nicer? A vast Open your eyes mother. dark ballroom. A col- SARAH: Don't come near ... I You're not dying, only oured ball revolving will not allow anyone to moving. above your head. Silver touch me. lights on the wall and SARAH: My grandsons you say? people dancing together. No violence ... No SIMON: You are not to worry You think it's for the sadness ... No tomor- about a thing. We will best? Is it too bad to row. Just tenderness. carry the furniture out live round here? Are Just touching shadows. very carefully. things that bad? I didn't notice. Is it too damp? SIMON: Mother. Stella and I Too far gone? I'm SARAH: No! The furniture is don't sleep with each crumbling. What can I me. Every piece is me. other anymore. do? Every cupboard. Every drawer. Every chair is SARAH: I know. me. Is mine. It is my SIMON: Beagoodgirl. body. No-one must Capitulate. Tell you SIMON: Ever since dare. what, leave all the hard Czechoslovakia. She work to them. We'1l go blamed it all on me. I to the pictures, and SIMON: Come on mother... tore up my party card `And then the elevator after that a Tee Dan- for her. What else can I sant. What do you say? starts to ride ... And do? down and down I go SARAH: You're impossible to ...' Please ... (HE SARAH: I've lost. I know when LIFTS HER) I'm beaten. live with.

SIMON: Good, let's go. SIMON: How will I manage? SARAH: Oh Simon, if only I could resist. Dancing SARAH: Careful boys. SARAH: Men make me sick. You with you is the salt in deserve all you get. the bread of life. `That Remember you're carry- ing out bones. Now shut up and tango. old black magic has me (`JEALOUSY' PLAYS. in its spell ...' THEY DANCE AND SIMON: Come mother. Away DANCE). from here, and later, SIMON: Yes mother. Just dance, when I take you home SIMON: Don't write me off. I've just dance. (THEY to Swiss Cottage got a trump card to START TO DANCE everything will be in its BUT SHE DEFENDS play. Women of her age place. HER FURNITURE) go off the rails sometimes. But I've got SARAH: One last look. This is a it all fixed. I'm taking SARAH: No! I will not fall for very moving scene. her on a cruise. We'll tricks. I will not have Come Simon, don't sail through this little strangers touch me. I dawdle. storm. You'll see. will not have strangers (THEY ENTER PALAIS DE laying hands upon my DANSE. DANCE BAND MUSIC. SARAH: Why has the music body. My tables, my SIMON DANCES WITH HIS stopped? Why aren't we chairs ... MOTHER. `DANCING IN THE dancing? Where are we?

10 Manna Autumn 1984 SIMON: Swiss cottage. (THEY ENTER A NEW BLIN- DING BRIGHT SPACE). We're here mother. Home. Your new home and

:¥e±¥h3%g;SsS££RSEhaBP£:. INGING IN INVISI- BLE FURNITURE).

ALAN: Hello Gran. There we are. Nearly finished.

SARAH: Ah, my grandsons. Look at them, so strong. I passed on good stock.

MARTIN: Just moving in the last piece.

ALAN: Upstairs. Along here. Through there. Here we are. Follow us grand- mother. Your door is just over there.

SIMON: The whole process of bankruptcy is obscene; a sen`Lence of death couldn't be more horri- fying - the sense of outrage, of futility, of failure. The whole sickening process of get- ting yourself declared bankrupt is the worst experience of my life ..... actual bankruptcy may be like a holiday in comparison.

SARAH: How dare you bring me here? How dare you? Where are you? Simon, where are you?

(SHE SINKS DOWN INTO DARK. THE BOYS PLAY SNOOKER).

MARTIN: Another game?

ALAN: No, Ireallymustbego- ing.

MARTIN: Right. Well ... (HE COUGHS) Alan!

ALAN: Whythe open hand?

MARTIN: Ten pounds fifty you owe me. One day you'll learn to play and maybe

Manna Autumn 1984 iL you'll get a bit back. Dead flat. the settee. I'm drifting. Meanwhile cough up. I'm almost gone. In- SIMON: You'll be safe here. I cidentally, did you ALAN: Here. Theboywiththe won't lose sleep at night know that Joseph Stalin open hand and the clos- worrying about you ... wore frilly red ed heart. Where's my underwear? Pass it on. coat? SARAH: The elephant's burial ground. So I have come SIMON: Goodnight. MARION:You off then? Drive to this. My sons have carefully. Thank you brought me to this. For SARAH: Good. Night. for coming. this we crossed the deserts. For this we MARTIN: Hold on - one last bit SIMON: Getting your coat on? gave law to the world of moving, Gran. Hold on. One last little - for this we gave job to do. Wait, she's humanity to the human ALAN: One last bit of fur- not dead yet. It's not race. For this you niture. quite tomorrow. stormed the Winter Palace. This little box. SIMON: That moving was the SARAH: Simon ... where are To acclimatize you for death of her. That's you? your final destination. right boys, bring the Logic. And did you see box right in. SIMON: Over hereby the the old men on the way machines. up? Sex-starved pathetic MARTIN: All ashore. Who's going little monkey widowers. ashore. (THEY BRING SARAH: Talking to yourself? This is the reward, the IN A COFFIN). First signs ... conclusion for all those years of struggle. Even ALAN: Here's your box, SIMON: No, I was merely God wouldn't be so Grandmother. somewhere else ... cruel. SIMON: One last bit of moving, SARAH: Leave your factory for SIMON: And this Judas hole in mother. once in your life. Come the door is just in case with me to Swiss Cot- someone undesirable SARAH: Not moving anymore. tage. Smell! These cor- wants to get in. You'11 have to carry me ridors reek of cabbage. out. Ah, my coffin. Dance with me one last SARAH: I should be so lucky! That's different. How time. Simon, please leave the thoughtful. I wouldn't Communist Party. be able to rest without SIMON: Mother, your that. Thank you boys. neighbours will think SIMON: Mother I left -years Bushey Heath Cemetery you're eccentric. ago. is much more inviting than Swiss Cottage. SARAH: You're right. No-one SARAH: Funny, I get the feeling dances here. No-one you still hang on. You ALAN: All aboard! will dance anywhere. still live in hope. Hope Soon they'll lock you is a terrible thing. And SIMON: There we go, old girl. away for dancing. idealism. What a cruel Along corridors - thing that is. How many SARAH: I'm climbing Simon. dance me, dance, yes. countless millions have Help me. I'm climbing Along dead passages, been butchered in its and away we go. (SHE past dead doors, dance name. All I hope is CLAMBERS INTO me. Dance me. Stella doesn't leave you. THE COFFIN). That would be my one SIMON: `Who's taking you prayer if I prayed. Go SIMON: Row, row, row the home tonight, after the now. I'm very tired. boat, gently down the dance is through? I've done enough for stream .. Merrily, merri- Who's the lucky boy one day. I want to turn ly, merrily, merrily, life who's going your way, in. is but a dream .... to kiss you goodnight at...' (HE DANCES SIMON: Good, you rest. You HER TO HER DOOR) deserve a rest. Berne\rd Hops was born in London in 1926. your doorway, mother. He is one of Britain's best known Jewish playwrights and novelists. His novels include SARAH: And you are the best, `The Dissent of Dominick Shapiro', `By the SARAH: Yes, I enter. A box my son, even though I Waters of Whitechapel' and `Settle Down behind a Judas hole. hate you for bringing Simon Katz'. Perhaps his best known play is Nice flat. Quiet flat. me here. I lie down on `The Hamlet of Stepney Green'.

12 Manna Autumn 1984 ourselves from the truth. Jewish life has been very ques- The truth is not obvious and is tionable. It has venerated Temple discovered painfully. Anyone who walls, fair enough, but it has not I|.LIICS has searched for it in therapy or built bridges between peoples. It has analysis knows the inner barriers used gut feelings to unite the Jewish that must fall, the `wardrobe of ex- people - and these are usually the cuses' that has to be foregone, and lowest common denominator of L[,Ill the admissions that have to be perception, not the highest common made. But without the truth, all factor. progress is barred. Sometimes an in- It has tried to use politics to serve |Loi dividual comes to me for advice or religion, but it has got used by WRITE THIS, THE help. Unless he can admit his pro- politics instead. I don't think I High Holy Days are ap- blem, we cannot advance. I am go- would like Jewish religious bodies to A ing to take a retreat for Alcoholics have political power, and this is the proaching and it is the time to consider our faults, our failings and Anonymous in two weeks' time. deepest criticism. our sins. We think of them per- Their greatest help to each other is The way Jewish religious groups sonally and we also think of them supporting each other to make the have treated each other is nastier communally. The A4lachzor occa- statement `1 am an alcoholic'. It re- than I ever expected and I think they sionally talks of `1'. More often it quires courage. But once it is said, will get even nastier yet. From the talks of `we' and `we' are all Israel. the present and future are no longer sidelines we have watched the Chris- Ability to face up to one's enslaved by the past. tian. churches in their divisions and mistakes and to admit one's failings There are, of course, the official strivings for unity. We haven't is a sign of maturity in a community confessions in the synagogue, but I learnt much. as well as in an individual. The don't think they work. It is quite For all these things and much else greatness of Jewish tradition lies in satisfying to beat one's breast in a `Forgive us, pardon us, and grant us the fact that it has canonized its own ritual manner, but that's very dif- atonement, 0 Lord'.I self-criticism. This can be .ferocious ferent from the stab of pain which Rabbi Lionel Blue /.s coHve#or o/ fAe Bef4 and it can be comic, but it is the comes from real loss. Din of the Reform Synagogues of Great Bri- great theme of the last speeches of My personal confession is not for tain. He is the author of `To Heaven With Moses, of the prophets and of the publication. My confessions as a Scribes and Pharisees' and Of `A Backdoor to greatest voices in the Talmud. It is a rabbi are hesitant, but I can come H_eaven'. He writes a cookery column for the mark of the faith of our people that Catho_lie weekly `The Universe'. A frequent out with them. broadcaster, he is a regular contributor to we did not feel we had to defend I think the role of religion in Radio 4's `Thought for the Day'. Soviet Jews: THEIR PLIGHT IS UNIQUE - THE ATTACK IS RELENTLESS by Carolyn Burch Some Jews, at least, work tireless- But there are certain types of registration of religious associa- ly to reassure fellow Jews in the restriction and repression aimed at tions, the censorship of religious Soviet Union that `they are not religion in general in the USSR, publications, and almost every forgotten'. But is the situation of which are faced by all religious aspect of religious life, for all faiths. persecuted Soviet Jews unique? faiths. The laws relating to the Its extensive authority has facilita- How much is government policy a registration of `religious associa- ted the infiltration of both church function of attitudes to religion in tions' mean that the authorities can and synagogue, `Representative' general and how much is it deny a would-be congregation a bodies and figures which are in fact specifically aimed at Jews alone? legal status by finding a reason to not representative of the genuine We asked Carolyn Burch, a non refuse them registration - for in- religious life which has been finding Jewish specialist in the field of the stance because the building they new expression over recent years in Soviets and religion, to comment. wish to use is too near to a school both the Jewish and Christian com- and would be a harmful influence munities. The recent clampdown on on the children. all dissident activities, which began ANY the COMPARISON Jews in the Soviet Union OF The laws on the separation of with the pre-Olympic purges in with any other religious church and state, and school and 1979-1980 has affected unofficial minority is in some ways a false church forbid the teaching of any religious activities and scrmJ.zc7cr/ comparison. The combination of religion to children except by their (unofficially published material) for cultural, religious and national parents in their own homes. The Jews and Christians alike. heritage and identity belonging to Council for Religious Affairs has In practice these regulations and Jews does not belong in the same quasi-legislative powers with restrictions affect different groups combination to any other religious authority over the training, appoint- to different degrees. Although the group. ment and dismissal of clergy, the Communist government is commit-

Manna Autumn 1984 13 ted to the complete eventual Baltic states in 1939 increased the arateness.' 2 eradication of religion in any form, Jewish population of the USSR by A pitfall in comparing Judaism some groups have been expected to over two million. Then the physical with other religions in the USSR is disappear more rapidly. Others are destruction of the historic centres of that of giving a distorted picture by for the time being not only a fixed Jewish life in these areas during the concentrating on the relative advan- feature of Soviet society but are in- German occupation of 1941-1943 tages enjoyed by the Russian Or- deed useful to the Soviet govern- left most of the surviving Jews as thodox church. Other groups should ment in terms of public image and refugees. The relative leniency be considered also in order to give a international relations - this ap- shown to the Russian Orthodox more balanced picture since many plies particularly to the Russian Or- Church in particular, and to other difficulties faced by religious Jews thodox Church. Christian groups to a lesser extent, are faced also by the less well- The Jews, it seems were expected during and immediately after the known Christian groups. to lose their religious identity more war, as part of an expedient appeal The fact that Jews have no central quickly than most other groups to Russian nationalism, did not app- organizational religious body is a after the 1917 revolution. The ly to the same extent to the Jews, considerable handicap. Until very dissolution of the Kefe!.//of which since they obviously had no value as recently it has also meant that they had provided a focus of unity in a focal point of Russian patriotism. have no official contact with co- 1919, deprived the Jews of a central Any advantages which were pro- religionists abroad since they were body, while the reluctance on the cured during this period of brief not represented in Soviet religious part of the new government to im- respite were not lasting as far as the delegations. This is also true of itate the open anti-semitism of the Jews were concerned, partly because several Christian groups: the Tsarist rule was more than compen- they lacked the central organisation Pentecostals, the Uniates3, the True sated for by the zeal of the to consolidate their status as a and Free Seventh Day Adventists,4 ycvLs'ckfs'j.j;a (body made up of religious group, and partly because the Pentecostals, the Roman Jewish Goverment appointees) in at- they were without any settled native Catholics, and others. tacking religion. area in the USSR. The founding of There are far too few synagogues During the initial period of Birobidjan in 1934 had attracted and clergy for the number of repression and assimilation the Jews few Jews and today the population religious Jews - it has been as a religious minority were less of the `Jewish Autonomous area' is estimated recently that about 10% well-equipped to defend themselves still only about 6ayo Jewish. As well, of the adult Jews in the USSR are than other groups undergoing many Jews moved or were deported religiously observant to some persecution. They had no central to Central .Asia where there were degree. That there are insufficient organisational body such as that of already strong Jewish communities. I places of worship applies to every the Russian Orthodox Church. And After the war, in the last years of religious group in the Soviet Union. because they were not territorially Stalinism crushing blows were dealt The Jewish religion in the USSR grouped they did not benefit from to Jewish cultural life. All remain- has been subject to indirect attack the full advantages of `Soviet na- ing Jewish organisations, even the through campaigns against `econ- tionality' status which accrued to Jewish anti-Fascist committee which omic crimes' which have focused other ethnic groups. The closure of had become a focal point for Jewish mainly on Jews. This was particu- synagogues and deportation or im- identity and all Yiddish publications larly acute in the late 50s and early prisonment of rabbis tended to be were closed down. The Jewish 60s. Over the last decade or so, disproportionate to the number of religion was now expected to die out charges of `speculation' and `engag- equivalent measures taken against alongside other aspects of Jewish ing in an illegal trade' have been us- the churches. If the closure of one life. Attacks on synagogues were ed increasingly to curb.the produc- synagogue followed the closure of a part of a general attack on Jewish tion of unofficial religious litera- church in a town, there were more unity, as was openly stated by a ture, with the emphasis placed by likely to be remaining churches than Bolshevik official in an interview the authorities on the alleged ambi- other synagogues. By the time the with American Jewish journalist tion of the believers to make money ycusektsi.}Jo was dissolved in 1930 Joseph Shekhtman: out of this illegal activity. `Why should we bother combat- an irreparable blow had been dealt Discrimination in education af- to the Jewish religion in the USSR. ing the Jewish religion actively? It fects active followers of any The trend of secularization con- will die out by itself ...... if we religion. However it does affect tinued through the 30s as large sometimes close houses of prayer it Jews to a greater extent since they numbers of Jews moved into the is not because we are aiming at the are identified as Jewish on their cities and were drawn into the synagogues as religious strongholds documentation, and arguably also mainstream of economic and social - they are in themselves of no con- because a higher proportion of Jews changes as the first five-year plan sequence. But they serve as the last than of any other religious group got under way. The younger genera- assembly for our Jews, often even are likely to be seeking a high level tion of Jews had also been alienated for those who are no longer of education, at least among the from their religious practices and to religious. They help to maintain European urban communities of some degree from their national cohesion, to nurture the feeling of Jews. roots by the late 1930s. belonging to a distinctive Jewish en- The issue of emigration affects The events of World War 11 in the tity. And this is exactly what we are national groups other than the Jews, Soviet Union affected Judaism trying to prevent. The fewer the notably the Germans, in the USSR. more drastically than other synagogues, the fewer opportunities What is less well known is that this religions. The annexation of the to congregate and keep Jewish sep- issue is also of great importance to

14 Manna Autumn 1984 Jewish situation, and some restric- tions which apply only to Jewish religious life. Perhaps the clearest of these is the outlawing of Hebrew, which is the only language in the USSR to suffer this total `unholy ex- communication'. This is a handicap to which other religions in the Soviet Union have no equivalent. The Jewish community is also af- fected to a greater degree than any other religious minority by the country's external policies, both in the context of relations with Israel, and because the collapse of detente and the related halt in emigration has prevented Jews from emigrating to a country where they can practise their religion freely. The interna- tional aspect is linked to certain features of anti-Jewish propaganda which do not appear in more general anti-religious propaganda. Three main points are used, and appear in recent anti-semitic publi- cations such as Lev Korneyev's 7lfee Class Essence of Zionism a.nd Yelena Modrzhinskaya' s 7lfec PoJ.so# o/ Zz.o#f.sin: that the tenets of the Jewish religion are immoral and that money is the god of Judaism; that the teaching that the Jews are a Chosen People leads to chauvinism and hatred of other peoples; and that Judaism promotes allegiance to another state and to `reactionary' Zionism. All religious groups in the USSR are subject to restrictions which are not compatible either with the freedom of conscience guarant`eed in the Soviet Constitution or with the international agreements to which the Soviet Union is party. The Jews differ from other minorities in that their religious life is inextricable another religious minority, the on religion through attacks on na- from their cultural and national Pentecostals. The episode of the tionalism are not, however, confin- identity in a unique way. This makes Siberian Seven who finally ed to the `Jewish question'. They them subject to a wider range of emigrated after a wait of 20 years are a frequent tactic in the discriminations than that brought to drew some public attention to this, authorities dealing with Uniates and bear against other groups. There are but there are some 30,000 Roman Catholics in Lithuania, nevertheless religious groups in the Pentecostals who have expressed in where national feeling and loyalty to Soviet Union which are comparable letters and petitions their desire to the Church are inseparably linked, in number to the Jewish religious emigrate on religious grounds. as they are in Poland. The main dif- community, and which suffer com- The attacks which have been ference is that Jewish `nationalism' parable repression: the reform Bap- made with increasing frequency on entails loyalty to Israel - a non- tists (about 100,000); the Judaism in the name of anti- Soviet state - and is therefore unregistered Pentecostals (about Zionism, especially since the incep- regarded as treacherous to the 400,000); the TFSDAs (up to tion of the Anti-Zionist Committee Soviet Motherland. 100,000). Sadly the fact that these in April 1983, are an illustration of While some of the problems fac- groups are generally less well-known the fact that discrimination against ing religious Jewry in the USSR are and receive less support from their the nationalist aspect of Jewish con- comparable with those facing other co-religionists in the West is in- sciousness are bound to have bear- religious groups, there are some dicative not so much of the relative ing also upon religious life. Attacks features which are unique to the easiness of their position as of a less

Manna Autumn 1984 15 widespread awareness and concern than that shown by Western Jewish communities for Soviet Jews. . BOOKS

DID GOD NEED THE RISE OF JESUS? Notes bv Hvam Maccoby Ion the whole the oriental Jewish communities in Georgia and Central The Resurrection of Jesus: A Jewish Pinchas Lapide in thel present Asia have suffered less from reli- Perspective By Pinchas Lapide, book adopts Rosenweigh's stand- gious persecution than the Ashken- SPCK, £4.95. point enthusiastically, but carries it azic communities in European Pp. 160 to somewhat bizarre lengths. Since Russia, since they could be expected it was part of God's plan, he argues, to put up more resistance to specifi- that Christianity should arise and cally religious repression, and also logical meaning from a play its part in history, then God because they were considered to be WHATJewish IS point THE of view THEO- of the must have provided a supernatural less of a threat as a nationally con- historical role of Christianity? Was event to launch Christianity and scious minority. it part of God's purpose that this validate it as God-given. This super- great historical phenomenon should natural event was the resurrection of 2Ioseph St\echtma.n, Star in Eclipse, occur - a world-wide religion based Jesus. He argues, therefore, that it New York, 1961. partly on the Jewish scriptures, yet is incumbent on Jews, while remain- imbued with hostility towards the ing loyal to their own religion, to ac- 3Uniates: Eastern Rite Catholics, Jews? cept the historical truth of the resur- rection of Jesus as the foundation- forcibly amalgamated with the Or- While most Jews in the past have refused to think about this question, event of their sister-religion, just as thodox in the 1940s, but still claims about %m adherents; mostly in W. there have been some notable excep- they may expect Christians to accept the historicity of the supernatural Ukraine. tions. Maimonides saw both Chris- tianity and Islam as `clearing the events associated with the revelation 4TFSDAs: split away from the way for the Messiah', though he on Mount Sinai. Thus Lapide Adventists in 1928, accusing the of- regarded the incidental suffering by argues for the truth of the resurrec- ficial leadership of compromise with the Jews at Christian hands as a tion of Jesus not as one providing a mystery beyond the power of the basis of faith for Jews, but as one the state. About loo,000 members. human mind to fathom (A4lj.sfe#ch making a gesture, one might say, of Torah, Kings, 11..4, uncensored ver- ecumenism. sion). In his own way Shabbatai It should be noted that Lapide Tsevi, too, attempted to explain the does #of accept the full Christian role of Christianity by concepts resurrection-doctrine. He believes taken from the Lurianic Jr¢Z7bcr/crA that Jesus was the subject of a God- in which the Jewish exile was given a given miracle, not that Jesus was mystical significance. God. Just as, according to the In modern times, Franz Rosenz- Hebrew Bible, resurrections took weigh developed the influential place at the hands of Elijah and theory that Judaism and Christiani- Elisha and, according to the ty were branches of the same Gospels, Lazarus was raised religion, each having a valid and in- through the instrumentality of Jesus dispensable role. Christianity's task so on Lapide's view, Jesus was was to bring salvation to the Gen- himself raised by a supernatural tiles, but not to the Jews, who did means. But this does not prove that not require Christianity's message, Jesus was a divine`being, any more having the task of providing the than Lazarus and the others were Carolyn Burch is a member Of the Keston power-house from which Christiani- divine beings. College Research Departinent and specialises ty derived its energy. This picture of Lapide is thus adopting a in Soviet Jewry. She was born in Lincolnshire in 1960 and educated at Oxford and the relationship between Judaism resurrection-doctrine which is pro- Strathclyde Universities. Keston College is a and Christianity has been adopted bably identical with that of the very charitably funded researcl. centre for the by Christian thinkers too, notably first followers of Jesus. It was not study of religion in Communist countries, James Parkes. until the advent of Paul that the headed by the Rev. Michael Bourdeau)c.

16 Manna Autumn 1984 death and resurrection of Jesus were raised from the dead. This is a belief of his presence to his closest interpreted as the cosmic death-and- to which I would give respect, but disciples, a well-attested pheno- resurrection of a divine being, on not credence. I give respect to the menon in cases of bereavement. the model of the gods of the Hasidic beliefs in the miracles of the My conclusion, then, is that mystery-cults, Attis, Adonis, Osiris, Baal Shem Tov, but I do not share Lapide's proposition is unproved, Mithras and Dionysus. Before that, them. I do not see that my respect unnecessary for ecumenism, and the Jewish followers of Jesus were for Hasidism as an authentically liable to produce unfortunate mis- loyal adherents of the Torah, and Jewish movement requires me to understandings. The book does con- therefore required no cosmic drama force myself to believe its tain some useful points. For exam- to achieve salvation. They regarded foundation-myths. ple, that the belief in Jesus' resur- Jesus as a human leader, who had The only argument of any rection could have arisen only been killed but brought back to life strength that Lapide uses to prove among a group of Pharisees, to by a miracle from God; he was no the actual historicity of the resurrec- .r whom the concept of resurrection less human after his resurrection tion of Jesus is this: s'omcfAj.#g ex- was a familiar one. This reinforces than before, and was soon coming traordinary must have happened to the many arguments showing that to complete his earthly mission, rescue the early Christians from the both Jesus and his followers were which was to expel the Romans despair caused by Jesus' death. But Pharisees. But such incidental good from the Holy Land and set uP an the death of a much-loved charis- points are not sufficient to rescue independent Jewish state. matic leader often leads to such the book as a whole from its lack of Lapide's resurrection-doctrine is beliefs. The legends connected with persuasiveness.I thus not the doctrine that conquered King Arthur, Frederick Barbarossa, the world for Christianity. If the Theseus, or even Elijah, are ex- followers of Jesus had never gone amples of the tendency to disbelieve HyalmMacechy is the Librarian of Leo Baeck beyond the doctrine outlined by in the death of great men. No doubt College. He was born in Sunder[and in 1924 and educated at Oxford. A prolific .writer, Lapide - in other words, if Paul the despair caused by the death of among his publications are `Revolution ln had not transformed Christianity - Jesus brought about hallucinations Judea' and `The Sacred Executioner'. Christianity would never have become anything more than a Jewish sect, co-existing with other Jewish communities, much like BATTLING ON THE Hasidism today. So Lapide's ecu- menical gesture does not really solve HOME FRONT the problem of Jewish-Christian relations. The version of by Linda Bayfield resurrection-doctrine that Lapide is willing to accept is not fitted to be `The Godlovers' by Diana the Gottlieb family, only to find the foundation-miracle of Chris- Abrahams, .4/vescof Pres\s, Lon- Manny still forbids the marriage on tianity as an historical phenomenon. don, 1984, £8.95. a technicality. Perhaps I am being Lapide's is thus an empty gesture, unjust in echoing Nancy's cry - `1 which serves only to encourage hope your prisoners are happy, Mr. Christians to believe that Jews are would find this book an easier Gottlieb. I hope it's all worthwhile'. coming round to a belief in the PERHAPSread than aA Progressive NON-JEW Jew. However, it would be unfair if I Resurrection as ffee); understand it. The over-riding emotion it left with didn't question my own outraged This effect can be seen even in the me was anger. It is the story of an reactions. Why did I object so intensely orthodox patriarchal violently to Manny's total certainty Prroea:::obr;°£'atfe°r:at]h.:i?:u:bma±:]de::: figure, Manny, and his attempts, in his right to break up his ing picture of the extent to which for the most part successful, at con- daughter's romance and replace her Lapide accepts the Christian resur- trolling the lives of his grown-up fiance with one of his own choos- rection doctrine, and give the false children. One can't help feeling that ing? Why did I discover hitherto impression that he has gone at least though his love of God is undeni- unrealised feminist leanings in my halfway to conversion to Christiani- able, his cruel treatment of his horror at Reuven's insistence on his ty. children, dictated by his interpreta- wife bearing him constant children In my view, it would be an ex- tion of Torah, is almost blas- against her will, as his obedience to cellent thing if Christians were to phemous. the command to `be fruitful and give up the mystery-religion aspects It is difficult for a Progressive multiply' was more important than of their religion and return to the Jew to accept this father's total op- her reluctance, exhaustion and simple belief in Jesus as a human position to a prospective son-in-law rapidly ageing 26-year-old figure? Messiah that characterised the because although perfectly `kosher'. Perhaps, I also envied their absolute earliest and most authentic follow- he is not orthodox enough. It is certainty of what God wanted from ers of Jesus. But even if this were to heart-rending to read the account of them. They knew how their lives happen, I do not see that I would be the struggle of Nancy, a prospective should be lived, could totally justify obliged to believe, in the interests of daughter-in-law to become as or- their behaviour towards their ecumenism, that Jesus actually was thodox in knowledge and practice as children and every issue was seen

Manna Autumn 1984 17 unclouded by doubt. All through this book I kept feel- ty's family are interwoven with her One could not fail to be moved by ing a sense of great familiarity, of own giving the book a greater solidi- this book and be compelled to read having been there before. The places ty. The writing is both delicate and on to the end whether in sympathy mentioned are the hunting grounds clever and the reader has the or in anger. of Anglo-Jewry and the people satisfaction of discovering things could belong to the mz.sApcrcfecr of for himself just before the any one of us. The enjoyment of characters in the book do. this book arises from its credibility, Kitty, as a parent, is in stark con- its gentle sarcasm. It is a cameo of trast to Manny in `The Godlovers'. `Rose of Jericho' by Rosemary the Anglo-Jewish world observed Read in conjunction with each Fr±edmain, Victor Gollancz, Lon- from within, without any desire for other, the books gain an `added don, 1984, £8.95 change. I especially enjoyed the dimension. scene where Kitty's daughter Rachel I felt the credibility of `The Rose who has set up home with her of Jericho' held until near the end of boyfriend Patrick in a borrowed the book when suddenly our aged Jewish widow, `Rose of council flat is being persuaded by THE Jericho'STORY is OF a gem A MIDDLE- of observa- Patrick's parents, at their luxurious :I::awgeodntoo:e:ea::sF€|Esoht|?e:::opdusi: tion. It says everything that one has home in Winnington Road, to agree aside all her obligations towards her always heard from widowed friends, to a wedding for no less than 400 at children and grandchildren for the from the anguish to the trite the King Solomon suite as it was not sake of another man. Could such a remarks of those who, `talked about worth the caterers' while to take on `losing your husband' as if she had thing really happen? . any less! At the same time one felt mislaid her purse'. One cannot help the pathos of Kitty's preferences, but smile at the description of a without male backing, are pushed stone-setting at Bushey where `They firmly aside with the supreme con- Linda Bayfield was born in I//ord ;.H /947. were marked up on the board, one fidence of those who are both She graduated in English from King's Col- every fifteen minutes like a railway lege, London tir.d qualified as a teacher. She wealthy and generous. has taught courses on the post war Jewish time-table., Stories of other members of Kit- novel to various adult education groups.

THE LIMITS OF DIVINE LOVE bv Jonathan Magonet

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`T HE LORD, THE LORD, A And their very familiarity prevents pression, and often experience, of God of mercy and compas- us realising that we may not really the mystery of God's love. sion, slow to anger, understand what they are about. There is not space here to study generous in love and truth, showing The above list of qualities of God each word in detail, but we can ex- love to thousands of generations, revealed to Moses after the episode amine two major phrases. forgiving sin, wrong and failure, but of the Golden Calf is a complex in- Rachum V'hanun. The word who will by no means clear the guil- terweaving of ideas which is dif- ra'cfe#m is closely related to the noun ty, visiting the wrong of the fathers ficult to analyse. recfeem, womb, and the adjectives upon the children and the children's Yet at the same time, because of and verbs related to it express com- children, to the third and fourth their association in particular with passion, love, perhaps derived from geneledion.' (Exodus 34..6-7) the High Holy Days, they have an the idea of a mother's love for the There are passages from the Bible emotional impact, heightened by the child in her womb. It has thus that become so familiar that it is melody that accompanies them, become an important concept in at- very hard to look at them freshly. which leads us into the deepest ex- tempts at seeing not merely a

18 Manna Autumn 1984 `masculine' image of God (father, other, but the essential meaning is qualified, reciprocal love of the king, judge) but both `male' and stronger than mere `kindness'. Thus `female' qualities within the phrase `feesed ve`emcf '. It is a highly Jonathan makes a covenant with sophisticated piece of theological Godhead. Or, better expressed, we David that when the latter becomes formulation, setting side by side conceive God through a projection king instead of destroying potential these two facets of God's love - of many human qualities, but must rivals to the throne he will spare that it can be relied upon within` cer- try to see them as images or Jonathan's children, this being an tain humanly discernible boun- metaphors only to help us to reach avct of hesed (I Samuel 20:15), a. daries, and that it is at the same time what lies beyond them. commitment of loyalty to later utterly without limit or comprehen- Hcr#w# means to bestow, give generations that will continue even sion. For most purposes we work with favour, with grace, with an beyond the death of Jonathan within a clearly defined framework outpouring of generosity. It may be himself. In a similar, though less which is comprehensible and that the combination of the two formal way, Ruth showed feescc7 in necessary for the daily working of terms, rtzchwm tJ`feo###, each rein- remaining with her mother-in-law our lives, of the community of Israel forces the other to give the idea of Naomi after the death of her hus- and of society, but we are aware at an unbounded, generous love, band (Ruth 1..8; 3:10). the same time that God is not without limit or measure. In this Emet, `truth', is related to the root limited by our perceptions and can` sense it is something that belongs ¢mc#, meaning something firm, constantly surprise us by a love that entirely to God alone. As Moses is reliable - hence its sense of `truth' can lead us to utterly unexpected told when he seeks to pin down as something that can be relied on. places and move us to unimagined God's qualities, making them some- The related word `em##crfe', `faith', depths of compassion and concern. thing people can comprehend and, once more implies being constant Our passage is reworked many perhaps, thus control or mani- and reliable. times in the Hebrew Bible, modify- pulate: `1 will be gracious to whom I The combination of these two ing the force of the various will be gracious and show compas- words would again seem to lead to a elements, often making God's care sion to whom I show compassion'. mutual reinforcement - a `love' for man seem even greater /Psa/in (Exodus 33:19) that is `faithful', reliable, consis- /OJ..8-/3/, but in at least one case This reply seems to mean: My tent, loyal. But such a love is also stressing instead the punishing love for My creatures cannot be bound to the context of a covenant, aspect /IVoAwm /..3/. That tradition limited by human categories or com- a mutually agreed contract between of modification is continued in the prehended by limited human under- the two partners, and thus one bold rabbinic alteration to the text standing. In the last resort, God's which does have boundaries, restric- when they included it in the liturgy. love of mankind is a mystery. It can- tions and conditions. This may be The `Thirteen attributes', as the not be guaranteed or taken for borne out by the following phrases passage is known, closes with granted. But on the other hand this in our passage which define God's `v`nakeh', omiwing `lo yenakeh' means that we should never sur- fecsec7 as lasting for a thousand and all that follows. The full form render to the fear that we have generations, a formulation familiar would mean `in no way letting t`he strayed so far or done such wrong from the Ten Commandments /Ex- guilty off as if they were innocent that we cannot find it again. That oc7z/s 20..i-6/. But on the other hand ...' The shortened form com- very arbitrariness , unpredictability, God will not let the guilty go un- plements the existing catalogue of is the source of religious awe and punished, `visiting the wrong of the forgiveness from any conceivable religious hope. fathers upon the children and the sin: `forgiving sin, wrong and Hesed Ve'emet. In contrast to this children's children, to the third and failure, who pardons' . With a single unbounded love, these two terms fourth generation. ' If Martin Buber stroke the implications of our two seem more controlled. Hesed is a is right, the meaning of this is not of phrases have been changed - the subtle, untranslatable word, often sin being perpetually punished bounded love too becomes rendered as `loving kindness' in an throughout the generations, but boundless, for in the moment we attempt to convey something of two rather that four generations are the stand in prayer and supplication of its aspects. It can mean `love', as number that may be alive at any one before the living God, no calcula- when it parallels the more familiar time (great-grandfather, grand- tions or balance sheets of good and word ahavah, as .in Jeremiah 2:2, `1 father, father and son) so that the bad deeds can be of use. Before the remember for your sake the devo- warning, particularly strong in a One who knows and loves us as tion /#esccJ/ of your youth, your patriarchal society with a large ex- `father' and as `mother', we too love /o„crt;crfe/ as a bride, when you tended family, is that whatever you become utterly limited and bound, went after me into the wilderness, do has consequences for all those yet also of limitless value and worth. into a land unsown' . It is commonly living members of your family for And our daily life is conducted on translated as `goodness' or `kind- whom you are responsible - they the subtle path that lies between. . ness', in contexts where people are will suffer for what you do. Thus `kind' to each other, but these may the thousand generations are com- reflect a more significant meaning. pared to a single one. Hcsed seems to be the power of lov- In our passage these two aspects Rabbi Dr. Jonathan Magonet /.s Hea-d a/ fAe ing commitment that binds people of God's love of man appear Bible Department at Leo Baeck College and who make an agreement with each together - the unbounded, also runs its extra-mural courses. He other in a covenant. By extension it limitless, untameable love of the qualified as a physician before becoming a may mean the `kindness' people in rabbi. He obtained his doctorate from the phrase `rc7c##m. v`fe¢###', and the University Of Heidelberg for his study of the such a relationship show to each more clearly di fferenti ate d , book of Jonah.

Manna Autumn 1984 19 nent civil servants and police of- ficers for the Board and its leaders. Corner Likewise, in a tour of American cities I noticed there a similar Your Prey respect for our work, done inciden- Sir' tally on a financial shoe-string in lack-lustre premises. And I was very moved by Wendy LETTms throughout the Commonwealth, Greengross's article on the manners Boards of Deputies have followed and procedures of chairpeople. May the pattern of our own represen- I add one or two riders to her ex- tative body, even down to the name. cellent advice. Yet the point of criticism I regard Your job as chairperson often Standing Room as valid is the failure of the Board to begins in advance of the meeting, project itself sufficiently. We live in because it often falls to your lot ac- Only At Board a world of images. Today good tually to invite the speaker. Here are works by themselves are not a few tips. Sir' enough. People have to know about Make it as nearly impossible as them. Women and young people are possible for the desired speaker to Like the Reform Movement, the playing a bigger part in the Board's rc/wsc. You can do this in several activities. Who knows about this? Board of Deputies of British Jews ways. One is by inviting him so long The small, underpaid, devoted suffers from its name. It has as before you want him that unless he Board staff are acknowledged much to do with the 18th Century, can claim, with convincing medical when it was founded, as Reform has abroad as leading experts, yet not evidence, to be suffering from some to do with the l9th Century. Both given due regard here. I found no mortal disease, or with police one in the Anti-Defamation League are active, representative, demo- evidence to be about to flee the of the U.S. Bnai Brith comparable cratic, accountable, vital, concerned country, he cannot legitimately about all aspects of our community to our own Dr. Gewirtz in defence claim to be previously engaged. in this hour of undoubted internal matters; likewise Dr. Kosmin, in Another is by offering him a large counting Jewish heads, the science crisis for British Jewry. number of possible dates. Yet Walter Goldsmith and Geof- of demography. Never offer a fee in the first in- frey Alderman, writing in A4cz##ar, I could recite a catalogue of s/cr#ce, even if you are accustomed, have a point. Why does the Board achievements, but criticism of the and perfectly able, to pay him for have an image among Jews in this Deputies is really criticism of us all. his time. Why put your cards on the country not dissimilar from the view We are a community, lacking the table? There are always more of Reform among the Orthodox? Crfewmczsfe and Rashi Jews of old, speakers who are embarrassed to Neither deserve such a distorted weak in Jewish knowledge and mention money before you do, than reputation. I have worked in Board Hebrew culture - a defect Manor bold and tiresome ones who can committees for some years, and House is trying to remedy - overcome this. could easily fill several complete stronger in social and charitable By the same token, #cvcr c#c/ose issues of this magazine with an ac- works and not without our Bauch- a stamped addressed envelope. Wtry count of what the Board does in one Jtiden (Nordau's phrase meaning should you? If the person you are year. gastronomic Jews) and our bridge- approaching were not a celebrity or But perhaps no organisation has Juden. expert of some sort, you wouldn't honour in its own community. Will the critics meet the challenge want him, and if he is, he is obvious- There is not another minority in Bri- of analysis and co-operation in ways ly rolling in money. And you should tain that does not have the greatest that are constructive? Perhaps here always remember this:- it is );oz/r respect for the Board, greater than is a role Manor House can play in convenience and pocket you should for their own representative bodies, initiating such a meeting of minds, consider first, not his. Who does he elected far less democratically than seeking the best for the whole of our think he is, anyway? Jewish community. Meanwhile, 225 we are. The West Indians, Indians, LYNNE REID BANKS years old next year, the Board con- Tamils, etc., may have their Stan- Rosemont Road, London W.3. ding Conferences, but Sunday tinues its vital work as the authentic voice of us all. meetings at Woburn House are P.S. Mar##a is marvellous. standing-room-only conferences. Deputies come from the four cor- AUBREY ROSE ners of the country, by car, rail, Hadley Green, even plane, to be present, usually Herts. Rabbis 300 to 400 out of the 550 Deputies. An astonishing number. Sir' This enthusiasm, this giving of Re: Collective Noun For Rabbis oneself, one's time, one's money, [The writer is a member of the Ex- disproves the basic contentions of ecutive Committee and former We usually speak of `a sAor/crgc the two gentlemen mentioned. And Chairman of the Defence and of rabbis'. further, I have witnessed the high Group Relations Committee of the REUVEN SILVERMAN regard by cabinet ministers, promi- Board of Deputies.] Vice-chairman ...... of Rabbis)

20 Manna Autumn 1984 What's ln more than did Ronald Reagan's A Word? promise, four years ago, not to seek a second Presidential term, or the Sir, solemn statement in June by, yes, Shimon Peres, that the differences I've spotted that word again so between Labour and Likud were so here goes: 11#1:?'' fundamental that it was not even In your article `Now Jews must worth discussing the possibility of a Fathom Christianity', Isaac Levy GOLDBERG government of national unity. . writes `Judaism was denigrated . . . ' I have often noticed with some sadness that both Jews and feminists use the word `denigrate' to among the ancient rabbis is 0NE NahumOF MY of Gimzo,FAVOURITES whose pro- tent friend of Progressive describe the nature of their oppres- 0NE TRUE AND CONSIS- sion within society. The stereotyp- verbial comment about any mis- Judaism in Israel is Shulamit ing of a group involves endowing fortune, `g¢m zo /'foi;aft - this too Aloni of the Civil Rights Party. An words with a new meaning. Thus `to is for the best', strikes me as an ad- enormously brave, searingly honest Jew' means `to swindle' and to be mirable philosophy by which to try woman, she looks like a younger `womanish' means to be `ef- and lead one's life. However, not Shelley Winters and has a line in feminate', a word which still con- even Nahum could have derived chat that would make Bette Middler much positive comfort from the re- tains misogynist overtones. In reali- blush. And she is resolutely opposed ty there is everything right about be- cent Israeli election results, unless it to rabbinical interference in the ing a Jew and/or a woman. would be to draw some ironic moral private lives of citizens and equally from the fact that in Rabbi Meir Similarly, the word `nigger' strongly committed to the rights of describes someone who came from Kahane we can boast the most bla- religious and secular minorities. She tant and gruesome racist since Per the area of the River Niger in is the patron saint of every Israeli Africa. The oppression of black S£#ermcr ceased publication. And woman who has suffered the while most Jews tut tut in dis- cruelties of fe¢/¢cfej.c divorce and it is people ensured that it is largely a term of contempt. To `denigrate' approval of his excesses, let me re- her office which has brought to means not only `to blacken', again, mind you that at least two United light, and to the Courts, many of a word containing racist overtones, Synagogues in the London area the least savoury examples of but to `niggerify'. have hosted public meetings for military rule on the West Bank and him, and their rabbis, formerly so Let's not use the word anymore. Gaza. Hopefully she will be coming How about `downgrade' instead? quick to praise him, have been un- to England in October, for the characteristically slow of tongue in opening here of the controversial ANNE BURGE, re].ecting his views. Israeli film j]r¢"sj.#. The com- Cromwell Road, At the time of writing, Shimon munity will then have a chance to Rugby, Peres is still trying to cobble see for itself one of Israel's most at- together a government, supposedly, Warwicks. tractive, least shop-soiled, political in response to electoral yearning, of figures.I the broad-based national unity kind. If at first sight an alliance bet- ween him and Likud might sound as unlikely as Mrs. Thatcher eloping with Neil Kinnock, one should re- ALAZYday in SUMMER my Greek island HOLI- villa Bargain member that the horsetrading of (rented, not owned, I hastily Israeli politics makes an Arab add). In the next villa a pleasant, Sir' bazaar look as conventional as the quintessentially Home Counties family; father something in the City `Intermarriage is not a venereal M.C.C. The only temporary, and limited, after twenty-five years in the Col- disease' says Naomi Segal in a value of any government of national onies, mother secretary of the local recent issue. But it's no great unity anywhere is that it curtails the badminton club and devotee of metsj.efe either. I began to wonder if doctrinaire excesses of Left and Radio Four, both girls at Benenden. you thought we were conformist, Right. So on the West Bank for ex- After a week's polite conversation, boring and shallow for not having ample, no serious negotiations they ask me what I do for a living. more. If you go to meet a bear with about its future would take place Diffidently I confess. `Oooh really,' arms outstretched you can never with the Palestinians, nor would any says the mother, her eyes lighting release your hold in case it eats you. new settlements be established. That up. `Do you by any chance know Rabbi Bayfield, please beware of is a cheap temporary price for Likud Rabbi Lionel Blue? I think he's Big Bad Bears which might eat you to pay in o.rder to have Mr. Peres ex- wonderful!' Eat your heart out, uP. tricate them from the morass of Jimmy Young.I Lebanon and to be the instigator of LEON ROSE unpopular economic policies. Mr. Chatsworth Road, Peres knows that better than any- Rabbi David Goldberg a/ fAe I I.bera/ Jewis* Stockport, one. In all the horse trading past Cheshire, SK6 8DA. Synagogue was one of the Ben Azai colum- assurances have counted for no #tsfs !.# f#e Jewish Chronicle.

Manna Autumn 1984 21 The Manor House inmT"j_i_u_IllD-")- Society The Manor House Society is an ambitious cultural venture. Its aim is to bring a wide range of Jewish cultural and intellectual events of a high level within easy reach of a large audience. Regular activities include concerts, debates, exhibitions, drama, seminars and lectures. Membership of the Society gives easy access to the many amenities of the Manor House Centre for Judaism, the largest Jewish centre in Europe. These facilities include a bookshop, library, coffee-shop, extensive grounds and tennis courts. Membership also brings advance information about events, priority booking and ticket discounts and automatic subscription to Manna. Membership can be on either an individual or family basis,

Subscriptions are modest:

Single membership £8 per annum Family membership £12 per annum Senior citizen/student single £6 per annum Senior citizens -family £8 per annum

Existing subscribers to Manna may deduct the unexpired portion of their subscription from the Manor House Society subscription.

\ FORTHCOMING EVENTS

Sunday October 21st -Sunday November 4th

Art t.n Jew/.sh I?/-rua/ -a major exhibition of the finest in post-war Judaica. Exhibition to be opened by Lord Gowrie, Minister for the Arts.

Sunday October 21st, 7.30 p.in.

The Art of the Silversmith -w.iMh S+Hart Devlfm. Tuesday October 23rd, 8.00 p.in.

Ae//.g/.on and f?/.rt/a/,. Gerald Priestland and Tony Bayfield in Dialogue.

Sunday October 28th, 7.30 p.in.

7lhe Art of Sfa/.ned G/ass - with `Roman Halter.

Sunday December 91:h, 3,00 p.in. Juda/.sin and Eco/ogy - with David Bellamy and Andrew Goldstein (Special programme for children running in parallel)

Sunday January 131:h,1985, 7.30 p.in

An Even.Ing of Wine and Poetry - vvirth AI Atwarez.

Brochure and membership application form from: Manor House Society, Manor House Centre for Judaism, 80 East End Road, Finchley, London N3 2SY

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