Ir
THE DETROIT JEWISH CHRONICLE
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TifEY) EIR011; /LW'S!" OWN ICLE
Published Weakly by The Jovial Chronicle Publishing Co., Inc.
4,
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44;
JOSEPH J. CUMMINS
Presiaent
JACOB MARGOLIS
Edit Or
JACOB H. SCHAKNE
General Manager
Entered a IMeond-clue matter March 3, 1916, at the Postnflice at Detroit.
Mich.. under the Act of March 3, 1673.
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views expteaved by the writers,
March 11, 1927
V'Adar 7, 5687
Purim.
The Feast of Purim or Lots, which falls this year on
March 18 (corresponding to V'Adar 14 of the Ilebrew
calendar), is a joyous minor festival of the Jews and is
celebrated by them in commemoration of their auspici-
ous deliverance from imminent destruction, as narrated
with fine dramatic power in the Book of Esther.
The Purim story takes us back for its setting to an-
cient Persia. Haman, prime minister of the realm and
pampered favorite of the king, feeling himself especial-
ly affronted because the Jew Mordecai, alone of those
at the palace gate had refused him homage, came to
cherish not only a rankling resentment against the one
Jew who had crossed him, but also a passionate ani-
mosity against all the Jews as such.
In order to work their ruin he calumniated them to
the king, accusing them of clanishness and lack of pa-
triotism, of being alien enemies and the like— false
charges which have become the stock-in-trade of anti-
Semites ever since. Happily the appeal to race and re-
ligious prejudice did not, in this instance at least, lead
to outright massacre of the Jews. The brave interces-
sion of Queen Esther, who in her elevation to the throne
did not forget her people, saved the Jews from the cruel
fate which threatened. The archplotter Haman came
to an ignominious end, And Mordecai, in recognition
of the public services he had rendered, was given high
office. To celebrate the happy outcome, the festival
of Purim was instituted as an annual day of rejoicing,
a day of sending gifts to friends and remembering the
poor.
iced to Mr. Ford and his associates. They have found
too an exaggeration of those things which have tended
to bring the Jew into disgrace and ignominy, while at
the sante time no favorable criticism has even been
made which would give a fairly correct picture of the
Jew as he is. Distortion and caricature are not photo-
graphic and to this sort of misrepresentation we have
good reason to object. Intelligent Jews have not hesi-
tated to ridicule the pretentious of the brassy elements
in Jewry. They have done this with a spirit of kindli-
ness, however, that ruffled only those who would have
a picture of sweetness and light which is equally inac-
curate.
In the forthcoming trial, we are hopeful that the
genesis of the anti-Semitic movement sponsored by Ford
Will be discovered.
From the day his first anti-Semitic article appeared,
there has been no end of speculation as to the reasons
underlying and the motives prompting him. He has
offered his reasons but they have not been convincing.
The statements were ex parte and not subjected to the
analysis of a searching cross examination, If Mr. Ford
should appear in court and submit to cross-examination,
we hope that competent psychologists would attend the
trial so that we may be able to learn what mental twists
and quirks there are in this man that should have com-
pelled him to crucify a whole people.
Mr. Ford has been elusive to date and there is no
assurance that the Sapiro libel suit will bring hint into
the open. We really would like to find out why he has
used his prestige and influence for ends, which, to us,
are shoddy and vulgar. If the trial does accomplish
this, then will American Jewry be very grateful to Mr.
Sapiro for the service rendered.
Contrasts.
Life is precarious for those Jews who are compelled
to life by trade and speculation whether it be in Soviet
Russia or Poland, according to the frank and objective
articles written by A. Lagby who writes on Poland and
Dr. A. Singalovsky who writes in Russia. Although
the pressure in Poland comes from the fact that the mer-
7
chant is victimized to satisfy the ex-soldier in the mat-
ter of tobacco and alcohol licenses, to mention but one
instance, the Jew in the small towns and villages of Rus-
sia cannot meet the competition of the Soviet co-oper-
atives. The result is poverty in both cases, but in Rus-
sia there is hope while in Poland there is depression.
Though it is true that since the Pilsudsky revolu-
tion in May the political discrimination has been meas-
urably; lessened, yet the economic problems remain
acute and apparently insoluable, The government could
do several things which may mitigate the severity of the
condition, but even at best the economic situation of
Polish Jewry cannot be appreciably bettered until
Naturally enough Purim came to have a strong pop-
fundamental changes are made in the economic struc-
ular appeal to the Jew during the later centuries of per- ture of Polish life. The more equitable distribution of
secution. The story of deliverance which Purim told
land, the absorption of the surplus peasant population,
spelt a message of hope and courage to those under- the development of the industry are all conditions
going sore oppression. And the merry festivities with
precedent to the permanent improvement of Jewish eco-
which the holiday was celebrated brought brightness
nomic life. Thanks , to the more friendly attitude of the
and cheer into the gloom of the ghettos. The spirit of
Pilsudsky regime extensions, delays and concessions are
Purim was throughout more social than religious. Its granted to the harassed Jewish merchant, but eventual-
observance in the synagogue was limited to the reading ly' the thing will come to a head and they will have to
of the Book of Esther from the traditional scroll. In and come to grips with the problem. All these uncertain-
outside of the home, masquerades, plays and other en- ties and threats of ruin hang over Polish Jewry making
tertainments made up the celebration.
life precarious and in many cases quite hopeless.
The name Purim is derived, according to the etymol- The picture of Russian Jewry has its dark and de-
ogy given in the Book of Esther from a Persian word pressing shadows, while the light and rich colorings
meaning lots, the name being given to the festival be- give rise to much well founded hope. Dr. Singalovsky,
cause Haman is said to have cast lots in order to deter- whose intimate and exhaustive knowledge of Russian
mine the day on which to carry out his plot against the economic and social life places him in a position of un-
Jews.—The Tract Society, questioned authority sees in the new agricultural de-
velopment a virile growth that compares favorably with
the variegated and healthy life he found . among the
The Sapiro-Ford Libel Suit.
American Jews. Ile found a marked increase in the
number of Jews engaged in productive industrial call-
When the recent charges made by Henry Ford ings, but due to the fact that most of them have no
against the Jews were taken up by Congressman Bloom, technical training, they must accept work as common
it was not an over sanguine hope that led us to believe
unskilled laborers. This, however, places them in the
that at last. the animus behind the Ford anti-Semitic
favored categories in the Soviet scheme. But it is in
propaganda would be revealed. It may be that the pre- the field of agriculture that he becomes ecstatic over the
present achievements and the future possibilities. The
posterous charge of Federal Reserve Bank domination
government is more than friendly and helpful because
by Jews was too childish to even merit consideration on
it realizes that the Jews are an integral part of the
the part of Congress, or it may be that it was realized
population and that its economic health makes possible
that Mr. Ford could employ so many obstructionist tac- a sounder and healthier Russia. Then again the Soviets
tics that it would be years before he could be compelled
appreciate the fart that the Jew presents a special prob-
to appear before the committee. Just such a contin- lem due to the discrimination and limitations which
Czarism placed upon him. It is apparent that Singa-
tti^ gency has arisen in the case of Mr. Insull of Illinois, lovsky is not at all surprised at the phenomenal success
who was subpoened by the Senate committee investigat-
of the Jewish farmers, but yet when he praises them
ing slush funds in the late senatorial election there. unstintingly it is not the cheap encomium of one who is
According to advance information on the Sapiro- seeking favors but is the cautious and studied estimate
Ford trial, the plaintiff intends to call 251) witnesses. of a man who has devoted the best part of his life to
+4.4 Mille the defense promises to call an equal number. making the Jews of Europe valuable and productive
elements in the economic and social structure of the
The Sapiro libel suit arose out of a series of articles that
appeared in the Dearborn Independent that purported countries where they live.
Singalovsky is not at all disturbed over the prospect
to prove that the whole farm co-operative selling move-
of the disintegration of Jews as such. lie finds thriving
ment was a piece of Jewish scheming that had for its communities with definite and distinctive Jewish mark-
purpose the enriching of the promoters and the mulct- ings. The language employed in these prosperous am-
ing of the farmers. The whole series of articles was but bitious communities is Yiddish. Under such conditions
the clanger of the disappearance of the culture of the
ik a chapter in the venomous arraignment of a whole peo-
people is rather remote.
ple under the title, "The International Jew,"
.c-.
From a study of these two reports issued simultan-
Mr.
Ford,
or
those
who
write
for
hint,
for
we
are
V-;
eousl• one fact of great significance emerges, and that
persuaded that he does not write or edit anything that
is, that as hung us discrimination on the grounds of race,
appears under his name and very often does not even religion or nationality persists, then those who belong
read what has. been written, undertook to prove that
all of the corruption and fraud, in the business world is to the allegedly inferior race, religion or nationality
tracable to Jews while all the degenerate and porno- will suffer.
Russia does not and has not discriminated against
graphic
expressions
America
literature and the Jews as such. Every attempt to disparage the Jews,
art can be
laid at his in door.
This drama,
same international
Jew, according to the brief of Mr. Ford, is the disturber every anti-Semitic tendency has met with the severest
of world peace, controlling all the financial centers of criticism and denunciation of those in authority. If Po-
land would realize that the Jews of Poland are a special
the world and consequently dominating the economic,
problem requiring special consideration then the pessi-
political and industrial life of western civilization. Ile
mistic and dolorous stories would end just as they have
says that he is motivated in all this activity merely by
ended in Russia. We cannot hope for so much good
the wish to enlighten the Gentile world of the sinister
fortune at once, but the economic facts must eventually
1.) and meretricious agencies that control it. We would
4,4
gladly accept this as a bona fida reason were the artic- determine Polish Jewish policy despite the ancient and
les not shot through with a markedly poisonous bias profound hatreds of many Polish anti-Semites.
Of one thing American Jewry can he certain. It has
and bitterness. The objectivity that characterizes a
++,
scientific inquiry is conspicuously absent. We may be done an immense service to the Jews of Russia by spon-
hypersensitive to criticism of those with whom we are soring the land settlement movement. The work is by
intimately connected, but even non-Jews have found a no means completed. but American Jewry will see it
definite acridity and hostility in all the writings accred- through even though European Jewry is remiss.
WM**.
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•
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•
,.....P.,40•••••••••k• ■ • ••••
Jewish Humor
Some Purim Puzzles
By Leo M. Glassman.
By RABBI LEON FRAM,
Temple Beth El,
(Copyright, 1927, by Jewish Tele-
graphic Agency.
How the Irishman Taught the Jew
How to Ob
Sabbath.
How an Irishman taught it non-
Sabbath observing Jew x lesson Was
told recently by Magistrate Cairns of
London. llere is the story as told by
the English judge:
"An Irishman was charged with
stealing a pound note from a Jew.
The Irishman pleaded guilty and said
that hetook the money to punish the
Jew for his sin, explaining that the
latter asked hint to get the note
changed on a Saturday, and as Satur-
day was to Jewish Sunday he had
walked off with the note to punish
the Jew. I told the Irishman (added
Mr. Cairns) that he had no right to
judge and punish the Jew in that way
and the Irishman replied:
"
realize that now, and if you
can persuade yourself to overlook it,
I will promise never to compete with
the Almighty again.' "
—
I Am a Jew, Too."
A story which illustrates the pecu-
liar psychological reactions of sonic
Jews on the subject of their racial
identity is related by Das Juedische
Echo
'
A group
of passengers in a Ger-
man train were discussing a question
of social justice. Among the pas-
sengers was a woman who defended
her point very clearly and stated that
her point of view was based prig
marily on the fact that she was Jew-
ish. Iler fellow passengers, who were
Christians, listened to her discourse
and after some time one of then:
said to her:
"I did not know that Jews hold
such views, but after listening to
what you have said I want to express
my admiration for your opinions."
Whereupon a passenger who had
been listening silently to the con-
versation exclaimed: "1 am a Jew,
too."
Now He Believes That the Earth
Revolves.
Mottele, the town character of
Moyatchka, Ukrainia, had been told
earth revolves, but he re-
fused to believe this, viewing it as a
preposterous idea. One day, how-
ever, he was convinced that this was
so. It happened this way:
Ott a hot summer day Mottele de-
cided to take n walk to a neighbor-
ing village some miles distant. As he
was making his way along the road
of the Ukrainian steppe, he became
fatigued from the heat of the sun
which was blazing down upon him,
and he decided to lie down near a
road for a rest. But how was he to
know in which direction to proceed
on arising from his nap? In order
to make sure that he would not walk
back to Moyatchka, he took his shoes
off as he was standing with his face
toward the town he was bound for
and, leaving the shoes in that posi-
tion, he lay down on the ground and
was soon fast asleep. A resident of
Moyatchka who happened along tne
road recognized Mottele and, observ-
ing the curious position of the shoes,
he understood the significance of the
situation and decided to play a ruse
on the town character. Ile turned
the shoes about with the toes toward
Moyatchka and went away.
When Mottele arose he followed
his plan, stepped into his shoes and
proceeded 011 his way. Soon he came
hack to Moyatchka and on recogniz-
ing the place he was greatly aston-
ished. Ile was so perplexed that he
stopped a man whom he knew and in-
quired for the name of the place. On
being told that he was really in Mo-
yatchka and not in the town toward
which he had started, he pondered the
matter deeply and finally declared:
"Well, if that is the case, then the
earth does revolve."
that the
"Minion" or "Minchen?"
The following amusing story of a
misunderstanding arising from a mis-
take made in a telegram by a Chris-
tian operator who was puzzled by a
Hebrew Wont was told in Berlin re-
cently in a lecture by Sammy Grone-
mann.
A small Jewish community in a
German town was unable to perform
its religious prayers because they
were short of one more member to
make up the necessary "minion." A
telegram way therefore dispatched to
a neighboring Jewish community re-
questing that a Jew be sent over to
solve the problem.
The surprise of the neighboring
Jewish community may be imagined
when they received the telegram,
which read as follows: "Sendet
einen Mann. sind in grosser Bersorg-
nis wegen Minchen." Send a man,
we are in great anxiety about Min-
chen.
The curious misunderstanding was
later cleared up when it was ex-
plained that the anxiety of the Jew-
ish community was not about "Frau-
lent Minchen" but about at "minion."
The Jew Was Right.
Alexander I. Czar of Russia, woo
out walking near the palace one day
when he came upon an old Jew who
seemed to he in a desperate hurry.
"Here." said the czar, addressing
the Jew. "Why are you in rush a
hurry? Where are you guying?"
"I don't know," answered the Jew.
"But that is absurd, my man." an-
swered the czar. "You must know
where you are going, and as I ant the
czar. you want toll me."
The Jew again assured hint that he
did not know where he was going.
"Then you must be hiding some.
thing from me," and the czar, called
one of his officers and told hint tyy
put the Jew' in prison.
Toward evening, when Alexander I
recalled the incident, he commanded
that the Jew be brought before him.
"Now, tell me." said the czar,
"what you meant when you refuse]
to answer me this morning?"
"I didn't refuse to answer you. I
merely said that I had no idea where
I was going."
"What do you mean by that?"
"I had intended before I met you
to go open my shop for the day, but
40011 as you appeared I was at your
orders. Therefore I said I didn't
know where I would go. And, as your
highness now sees. I was right."
Why is the name of God never once
mentioned in the Book of Esther?
In the Midrash and the Rabbinical
commentaries to the Book of Esther,
the rabbis again and again ask that
question, and despite their famed in-
genuity, they can find no answer. In
nearly every other book of the Bible
the name of God is the word that is
most frequently occurs. Why should
it be altogether absent from the Book
of Esther? Cain it be that the author
oft
he bookdid not believe in God?
HOW then could the book have found
its way into the Bible? What compli-
cates the problem is the fact that while
the name of God is never actually men-
tioned, belief in God is implied
throughout the stories.
Thus when the Jews of Shushan
learn of the king's decree against the
Jews they fast and put on sack-cloth
and ashes. These acts are invariably
connected with religious belief. Than
again, when Esther refuses to go to
the king, Mordecai tells her, "Relief
and deliverance will arise to the Jews
from another place, but thou and thy
father's house will perish." What is
this "other place" but God? The sit-
uation is, then, that the author of the
Book of Esther believes in God and
has Him in mind, but seems deliber-
ately, for some ulterior purpose, to
avoid actually stating the word, God.
Why God Is Unmentioned.
1Vhat can that purpose ne? The
probability is that the Book of Esther
was written to reflect a new experi-
ence that came into the life of the
Jewish people with the Babylonian
exile—the experience of living in lands
other than Palestine. For us the Jews
of today living outside of Palestine is
the rule: to live in Palestine is the ex-
ception; but in the time in which the
Book of Esther was written—in the
fourth or fifth centuries H. C. — the dis-
persion of Israel had just begun.
Many Jews had settled in Egypt.
Many had remained in Babylonia, and
it large number had gone to Persia.
The Book of Esther is not the only
book written to reflect the experiences
of the new life in the Diaspora. The
pathos of that experience is depicted
also in the Book of Tobit of the
Aprocrypha, and its glories are dwelt
upon in the letter of Aristeas. It
seems to have been the intention of the
author of the Book of Esther, how-
ever, to isolate one special aspect of
Jewish life in foreign lands and to re-
cord it in literature. Several books of
the Bible and many of the books of
Aprocrypha tell how Jews were Nurse-
voted because their religion was differ-
ent from that of the people among
whom they dwelt. The Book of Esther
is the only book of the Bible which
tells how the Jews were persecuted he-
(muse their race was different front
that of the people among whom they
dwelt. It is because the author wants
to call attention to the problem of the
Jew as a race that he deliberately re-
frains from mentioning the religion
of the Jew.
The Book of Esther is in this sense
a highly modern bank. It tells a story
not of anti-Judaism, but of anti- Sem-
itism. It presents the sante philosophy
of Jew-hatred that is given by the lead-
ers of the modern anti-Semitic move-
ments in Europe—the Jew is disliked
nut because his religion is different,
but because his race is alleged to be
different from that of the people
among whom he dwells.
In Persia, the author of the Book of
Esther would have us know, the Jew
was not merely a monotheist dwelling
among dualists and polytheists, but a
Semite dwelling among Aryans. This
is precisely the way the Jew is regard-
ed by the helloes, the Treitchkes, and
the Chamberlains of today—a Semite
living among Aryans, and making
them somehow uncomfortable. Once
the reader knows this to be the purpose
of the author, several things in the
Book of Esther which used to puzzle
our fathers become quite clear to us.
Why Would Not Mordecai Bow?
There is the question—Why did
Mordecai refuse to bow to Haman!
Where do we find in any Jewish male
of law the injunction that Jews shall
not bow before superior officers?
Where do we find in the Jewish law
any attempt to forbid Jewish people
from behaving towards non-Jews, in
accordance with the conventional rules
of etiquette? In refusing, to bow, :Mor-
decai was certainly not guided by any
religious precept.
The rabbis who commented 011 the
Book of Esther were aware of this
They tried pathetically hard to find
sena. plausible explanation for Mord,
vai's refusal to bow. In the IMidrash
Rabbit to the Book of Esther, we read
that Rabbi Levi tried to explain Nlor-
decars conduct by the theory that Ha-
man always minimd it large idol hung
by it golden chain about his neck. !lbw-
denai refused to bow to Haman because
he feared that the people would inter•
nett his bowing as an obeisance to the
idol which Haman wore. This apology
is too obvious artificial to require any
elaborate contradiction. Another the-
ory proffered by the rabbis is that Ha-
man had proclaimed himself a god
and Mordecai refused to bow to him
because :Mordecai could not afford to
be in the position of appearing to wor-
ship a human god. But this, too, is
a lame and awkward apology. The
facts as we read them in the Book of
Esther seem to indicate clearly that
Mordecai had no good reason fur re-
fusing to bow. NVe simply have to face
the fact, hard its it may be, to shatter
an old and beloved idol, that Ntordevai
WEIS no gentleman. Haman was per-
fectly right in despising him; and if
in accordance with the traditions of
the court of Persia the penalty for a
breach of the court etiquette was
death. then Mordecai deserved to die.
How Race Prejudice Works.
It is at this point that the author
of the book is most skillful in describ-
ing the phenomenon of race prejudice.
Haman, the Aryan, had just grievance
against Mordecai the Jew. Does he
then punish the individual who is guil-
ty and forget about the whole mat-
ter? No, he makes all the members
of the Jewish race in Persia respon-
sible for the guilt of 'Mordecai. Be-
cause he has found one slew
he decides that all Jews ore
ill-mannered, and because one Jew has
annoyed him, he must get rid of all
Jews. This is the typical expression
of prejudice against races. Every in-
dividual is held responsible fur what
is alleged of his group, and the whole
group is held responsible for the
crimes of any one individual.
When the book is read from this
standpoint, the writer stands out as at
mind of keen analytical ability and
of exquisite finesse. Observe for in-
stance, the accusation which Haman
makes against the Jew: And Haman
said unto Ahasuerus: "There is it cer-
tain people scattered abroad and dis-
persed among the peoples of all the
provinces of thy kingdom and their
laws are diverse from those of every
people, neither keep they the king's
laws. Therefore, it proliteth not the
king to suffer them." This accusation
is composed If that conscious half-
truth and half-lie which is typical of
the racially prejudiced. It seas so true
and obvious that the laws of the Jews
were diverse from those of every other
people in the Persian empire that it
was easy to believe also the lie that
they did not keep the king's laws. Sus-
picion rests upon people who are dif-
ferent and it is easy to believe all sorts
of frightful things about them.
The anti-Semitic mind is essentially
undeveloped. It cannot conceive how
people can be different without being
dangerous. The author of the Book
of Esther has not only penetrated
deeply into the motives of Haman, he
has psycho-analyzed the whole anti-
Semitic movement. Ile has stated the
tragedy of the Jews as a race.
Whether the Book of Esther be re-
garded as history (yr as fiction, wheth-
er the holiness of Purim be regarded
as the survival of an ancient heathen
carnival or a genuine Jewish festival,
the Book of Esther will always he val-
ued for this distinct contribution
which it has made to the literature of
the world. It has presented in strik-
ing, artistic form the phenomenon of
race prejudice, and by exposing the
folly and futility of this prejudiee, it
has contributed toward its ultimate
elimination as a factor in human life.
The Jewish Situation in Poland
A Letter from Galicia.
By A. LAGBY
(Copyright, 1927, Jewish Telegraphic Agency.)
In America the impression seems to
that everything in Poland is all
right now, that conditions have im-
proved and that the terrible diffirtd-
ties with which the Jewish merchant
class had to contend are a thing of the
past.
It is true that the attitude of the
government is much better now. The
awful depression that lay upon the
whole of Jewish life because of the un-
disguised anti-Semitic attitude of the
authorities has lifted. It is no longer
compulsory to be all anti-Semite, as
was the ease two years ago. Those
who will may be quite friendly with
Jews without being denounced as trait-
ors, communists and Bolsheviks. No
one a ho did not live in Poland between
the years 1920 and 1921 can quite
realize the difference these last 1rt
months have made. Being a Jew no
longer implies being a traitor. One
may even be a Zionist, and yet be a
goad Polish citizen.
he
This new state of affairs started
with the Polish - Jewish act cement.
Pilsudski's rising in May carried it a
step further. When Pilsudski took
over the reins of government there
was a further advance, and now Sir
Wyndham Deede's stay in Poland has
helped matters on still more. You who
line in America or England cannot
understand the effect produced in a
country like Poland when a British
gent rat stands up and declares him-
self at one with the Jews. It is like a
clean west wind driving through the
fetid air of the ghetto streets. One
has to lire in a place like Lemberg or
Crauow to feel the full force of it.
The fact of the matter is that what.
ever one may think of the situation,
and hoarser much one may complain
of the conditions, the political atmos-
phere has cleared. The sir is much
purer and fresher than it was two
i• Kr
• •
T
years ligo. Ilut one cannot live on air.
And when it comes to a question of
earning one's daily bread, the position
in Poland has not changed so much
after all.
Take, for instance, the question of
the numerus clausus. If you like,
there is a numerus clausus. If you
like, there is 110 numerus clausus.
Those colleges which provide only
general education, without training
the student for a professional career,
are not difficult for in Jew to enter
nowadays. If you have a little hack-
ing behind you, it is possible to be
admitted as a student at the college
of philosophy, for example. But if you
want to enroll in the medical school
or at the polytechnic, that is to say,
somewhere where you can obtain an
education which will enable you to
earn a livelihmal, you will find that
there is a numerus clausus in opera-
tion.
Or take the question of trading li-
censes. Ostensibly it has been shelved
for the next la months. And strange-
ly enough, on the demand of both sides.
Both the Club of Jewish
Deputies and
t he representatives of
the ex-soldiers,
to whom the licenses now held by Jews
were to be transferred,
asked that the
rarrying out of the proposal
should he
held up for Is months. At first sight.
it seems a puzzle why the representa•
tines of the ex-soldiers should ask for
a postponement. The reason, how-
ever. has now become clear.
The intention was not to do the Jews
a $r"od turn. It appears
to hair come
out that a large number of Jews who
held lit roses for selling alcohol and
tobacco, realizing that they were
going
to be deprived of their li. enstm by
which they have been obtaining
their
livelihoid for years, thought of a way
of evading the law—they arranged
(Continuer, on next pate.)
,
•
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t• -o•
4 4
44-
.1
+4 +
4.1