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WIEbETROIT, kWISII 6-1-RONICL

Published Weekly by The Jewish Chronicle Publishing Co., Ise.

JOSEPH .1. CUMMINS
JACOB H. SCHAKNE

_President
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August 5, 1927

Ab 7, 5687

Jewish Leadership.

On another page of this issue the reader will find a
letter from Aaron Sapiro. The letter is dated May 3.
It came to us just after the Ford-Sapiro case ended in a
mistrial and was addressed to us by way of comment
on the editorial entitled "Sapiro Is Exonerated."
In this editorial (in our issue of April 29) we closed
with the question:

How long will American Jewry and the leaders of
American Jewry maintain their "friendly neutrality" in this
unequal contest between the world's richest anti-Semite, a
breeder of race hatred, and a man, a Jew, who, at least,
has never tried to defame a Gentile, who, at least, has
never attempted to sow the prolific seeds of race hatred,
who, at least, is willing to face his accuser in an open court
of law and lay his whole life open to the eyes of the world?

The letter was marked "personal," so it was not
used for publication, but a few days ago Mr. Sapiro
wrote us granting his permission to publish the letter.
We think it is necessary to publish the letter at this
time because a number of interesting anti important
lessons for American Jewry can be drawn from a pe-
rusal of its contents. It reveals better than anything
else the bungling inefficiency and short-sightedness of
the Jewish leadership of America in its treatment of
anti-Semitism.
The collapse of the anti-Semitic movement spon-
sored by the Dearborn independent cannot in any sense
be interpreted as a victory for Jewish leadership in
America. We venture to predict that when the whole
story of Mr. Ford's retraction and apology is told, it will
be found that our acknowledged spokesmen had noth-
ing to do with it one way or another. Their labors con-
sisted in publicly playing the role of the magnanimous
forgivers after the apology was made. The unbecom-
ing haste with which some of these leaders welcomed
Mr. Ford's retraction betrayed the muddled feeling of
fear and confusion that was theirs all through the entire
incident.

A Good Lesson.

If we could be perfectly sure that a recurrence of
active anti-Semitism is impossible in the United States,
we would be willing to forget the bungling half-meas-
ures and the equally ineffective policy of "ignoring"
anti-Semitism which characterized Jewish leadership
during the seven years of the Ford anti-Semitic propa-
ganda. But, much as we would like to believe that the
"Ford Incident" is the first and the last of its kind in
America, we cannot escape the conviction that such a
hope is born of more wish than thought. We are more
inclined to agree with the astute Hendrik Willem Van
Loon that "Some other idiot will continue the good
work. And the Jews will have something to fight."
And, because we prefer realistic pessimism to
visionary optimism, we would like to drive home the
lesson of the "Ford Incident" while it is still fresh in
our memories. The lesson, as we see it, is briefly this:
The Jewish leaders of America, while they have shown
great generosity and considerable foresight in Jewish
philanthropic and, for the most part also, in religious
enterprises, have been thoughtless and inefficient in
their handling of the problem of anti-Semitism. Their
stock advice to all Jews who report anti-Jewish dis-
crimination is, in effect, to "grin and bear it," just as
they advised us to "forgive and forget" when Mr. Ford
apologized. They gave no assistance to Aaron Sapiro.
They gave no assistance to Herman Bernstein. Their
advice to these men was always "ignore Ford." And,
when their advice was not heeded, they did not hesitate
to question the motives of these men. Their very in-
difference was tantamount to treason—it strengthened
the hands of the enemy.
There are ways of counteracting the virus of anti-
Semitism—effective ways that entail no sacrifice of dig-
nity. There is much to be learned from the Jews of
Europe. If the present American leadership will not
learn the lesson of the "Ford Incident," there will surely
arise a new leadership—a leadership that will know
better ways of meeting the challenge of anti-Semitism
than sticking its head in the sand and announcing pom-
pously that there is no anti-Semitism in America.

American Jewry.

Imagine a well-organized society of 385,000 Ameri-
can Jews banded together for the purpose of counter-
acting anti-Jewish prejudices and, through its elected
representatives, acting for the welfare of American
Jewry.
Imagine a thousand active groups in as many cities
and towns of our country. led by able leaders, all con-
scious of their responsibility to their fellow Jews.
Imagine these 383,000 American Jews, represent-
ing every shade of religious belief and every form of
worship or none at all—believers, non-believers, Ger-
man Jews, Lithuanian Jews, Russian Jews, Polish Jews
and every other known variety of Jew—all working in
harmony for the welfare of American Jewry.
Imagine a weekly newspaper published by this vast
organization with a circulation of 330,000 among
American Jews.
Imagine a monthly edition of this newspaper espe-
cially designed for circulation among Gentiles, with a
circulation of 182,500.
Imagine a magazine devoted to Jewish interests
with a circulation of 347,500 among the Jewish youth
of America.
No, there is nothing like this organization in Amer-
ica today. There is nothing even remotely resembling
it either in size or in purpose. Yet it is not wholly a
figment of the imagination. For there is such an or-
ganization in Germany today.
The Central Union of German Citizens of the Jewish

.

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11,

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17:mutt umogazigutzulyeinzutt •umviyuctt

Faith has a membership of 70,000. Germany has a
Jewish population of 650,000, so that figure is equiva-
lent of 385,000 in our country, which has a Jewish
population of at least 3,600,000.
All religious groups are represented in this organiz-
ation. The Executive Board, which is composed of the
most prominent national members of German Jewry,
meets every month. Two or three times during the
year a meeting of the National Executive is held, in
which almost all members living outside of Berlin regu-
larly participate. Conventions are held every two
years, at which all constituencies are represented ac-
cording to their membership. The convention works
out general lines of policy and elects the board.
The weekly newspaper published by the Central
Union has a circulation of 60,000, which is equivalent
to a similar circulation of 330,000, and a special edition
of this paper is issued, with a circulation of 35,000,
among Gentiles, which is equivalent to 182,500 in
America—computed on the basis of relative Jewish
population.
For the youth they publish a magazine "Von deutch-
juedischer Jugend," which has a circulation of 65,000,
or the equivalent of 347,000 of our population.
Dr. Julius Brodnitz, the president of the Central
Union, outlines the program of the organization in
these words:

First of all we attempt to inform our members, to make
them familiar with our ideas, to interest them in our fight.
Secondly, we attempt to enlighten those Christian circles
which are ready to support us. Speakers of all parties
and faiths, speakers belonging to every conceivable pro-
fessional group, address our members and public meetings,
in order to refute attacks against us, in order to explain
the fundamental ideas of Judaism. We organize many de-
bates before Christian forums for lawyers, professors,
physicians, state officials as well as working men, in which
Jewish questions are debated dispassionately. Not only do
we try to inform our members with regard to our activities,
but we make it our task to increase interest in Judaism
and to fight against indifference. Our work, which is pri-
marily directed to safeguard our rights, must necessarily
increase in Jewish content. Whoever wants to fight for
Judaism must also love our Jewry.

Explaining the need for the Central Union, Dr.
Brodnitz says:

We German Jews have possessed equality of rights
since 1869. In practice, however, there have been and are
now cases where German Jews, because of their Jewish
faith, are exposed to insult and harm. In order to investi-
gate the sources from which this hatred originates, it is
necessary to observe the political life in Germany, to study
the newspapers and periodicals, to visit the political meet-
ings, to be able to effectively counteract conclusions which
are based on pseudo-scientific studies. A large staff of
co-operators in Berlin and in the entire country are en-
gaged in this work. The results of their work are incor-
porated in our archives.
In addition to this there is legal work. We are com-
pelled to afford legal assistance to our members whenever
their rights are offended. Juridical opinions are worked
out, political cases are conducted, which are important not
only to our members but to the Jews even outside of Ger-
many as far as questions of principle are concerned.

Comparisons may be invidious, but they are also
instructive. It is obvious that, by comparison with
German Jewry, American Jewry is a scattered, helter-
skelter mass of unorganized individuals, or, at best, a
host of small, loosely organized and mutually exclu-
sive groups.

A Comparison.

There may be those among us who will say that such
an organization as the Central Union is neither neces-
sary nor desirable in America—that conditions in
America are different from conditions in Germany. But
if we examine closely the remarks of Dr. Brodnitz we
cannot fail to find unmistakable signs of similarity
between conditions in Germany and conditions in
America.
We American Jews also possess "equality rights,"
but we, too, find that in practice there are cases where
American Jews are exposed to insult and harm. Are
we. any less than our German brethren, in need of
agencies and methods to "increase interest in Judaism
and fight against indifference?" Do we not need some
powerful influence to teach us to "love our Jewry"—to
overcome that petty anti-Semitism which many of our
own people openly profess? Are our political rights
never threatened? Is the peaceful Jewish merchant
in the klan-ridden towns of the South and West never
in need of legal assistance to defend his constitutional
rights? Is exclusion from apartment houses, hotels
and schools something that we shall always have to
bear without effective protest? Are we so much bet-
ter off in these respects than the German Jews? Let
us not forget that German Jewry with its 1 per cent
of the German population has had its Minister of For-
eign Affairs Walter Rathenau, while we American Jews
with our 3 :2 per cent of the population of the United
States have never had our Secretary of State or any
other Jewish statesman even remotely approaching
such high office.
No ; political and social conditions in America are
not so different from those in Germany. The difference
lies chiefly in ourselves. A German Jew is simply a
German Jew, but an American 'Jew may be any one
of a number of different kinds of a Jew—a Lithuanian
Jew or a German Jew or a Polish Jew or a Russian
Jew. What we so-called American Jews need more
than anything else just now is some powerful central
power which shall be strong enough to stir the huge
cauldron of the Jewish melting pot in America into a
ferment of mutual fusion. The process of unification
is taking place, but its progress is sluggish.
In announcing our editorial policies we laid down
as the first plank of our National Platform the "creation
of a national body of Jewish leaders from every field
of Jewish enterprise. a body which shall be more truly
representative of all American Jewry than the various
groups that are now attempting to function in that
capacity."
Recent events have more than justified this prin-
ciple.
When. through intermarriage, mutual enterprise,
organization and education, the millions of Jews in
America shall have become fused into something like
an American Jewry, a real American Jewish Congress
will be possible. Then, and not till then, will we be
prepared to defend our rights and meet the challenge
of anti-Semitism squarely and effectively.
Today there are still two kinds of American Jews—
"our kind and the other kind." Perhaps in some not
too distant tomorrow there will be only one kind of
American Jew—our kind, and, by the same token, our
kindred.

•is

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A STORY.

ciOSEPH-.= -

J.

Mr. Ford finally made it unanimous. And Samuel
Untermyer made just about the sort of comment I ex-
pected. But I didn't expect much.

Now here is one lady who is going to be surprised.
From a little city near Pittsburgh, I'a., comes this letter,
which deeply affects me:

It is not my intention to inflict any more bur-
dens upon you. I did think it sweet of Mr. Mc-
Cormack to send us the enclosed, and I to want
you to know how many fine things are said about
you. No need to return the letter, neither to
bother yourself about me. It has always been our
custom to give our flowers to the livings so I am
handing some to you also.
(Signed) Mrs. Louis Sulzbacher.
Braddock, Pa.

So you see, Mrs. Sulzbacher, I ant bothering about
you, and I want to express to you publicly my deep ap-
preciation of the very beautiful spirit you express. All
through the years I receive many "canned" expressions
of appreciation that come from the head but not from
the heart. And I do value most highly wholesome folk
who take the time and the trouble to say a kind word
that they really mean. Thank you

Here's one answer to "Why Is Abie's Irish Rose?"
Solomon Oppenheimer, 58 years old, prominent realty
dealer of New York, marries his typist, Gertrude Gruen,
Roman Catholic (I omitted to mention Mr. Oppenheimer's
faith, though I think it scarcely necessary), at St. Pat-
rick's Cathedral, the Rev. John Quinn and the Rev. Ber-
nard McQuade officiating.

•

•

All right, doctor, when are you going to start? Said
11c. Samuel Parkes Cadman, in England:

It is up to us to show the Jews what we mean
by properly living our own religion, showing them
that we have a better one than they.

I fear very much that the first one who attempts to
square his life with the teachings of Jesus will find him-
self marked by his fellows as "peculiar."

This is really going a bit too far. There is a limit
to human virtues. Now comes Alexander Murky of New
York and asks that Mr. Ford "retract" the statements
made in his paper against the late Dr. Albert Abrams of
San Francisco, who had the whole world of medicine up
in arms over his "electronic method of treating diseases."
But in this case Mr. Ford's paper was not alone, as many
other journals of outstanding reputation repudiated Dr.
Abrams and his treatment. Marky alleges that the Ab-
rams articles were incorrect and were a tributary cause
of Dr. Abrams' untimely death. This may be true, but
it seems to me that Dr. Abrams had severer critics than
the writer in the Dearborn Independent.

I always admire a man who observes the Ten Com-
mandments. According to the newspapers, a lynx-eyed
gentleman by the name of Linx insists on keeping his
movie theater open on Sundays in Arkansas City, Kan.
This annoys the Kansas folk. There happens to be a law
prohibiting motion pictures on the Sabbath. Mr. Linx
says that one of the Commandments reads: "Remember
the Sabbath Day to keep it holy," and that is the basis
of the Kansas law. But as he is a Jew, his Sabbath is
Saturday, which makes hint Kay Oh. But Mr. Linx is
a fox, too. He employs on Sunday only Jews and Seventh
Day Adventists, which does not involve them in a conflict
with the Ten Commandments. It seems to me that a
man who goes to so much trouble to keep at least one
of the Commandments is entitled to a great deal of con-
sideration. And then, any man who is satisfied to con-
duct a motion picture theater in Arkansas City, Kan.,
deserves some kind of a concession from the authorities.
But I ant afraid that unless Will Allen White is sum-
moned from Emporia, the Jewish Linx is in for a sad
time.

History may or may not be the bunk as the case may
be. But the Municipal Art Commission of New York City
has declined to approve a movement for the erection of
a statue in Madison Square Park to Haym Salomon, Jew-
ish patriot and financier, who was said to have given over
$400,000 to the cause of independence, not a cent of
which was ever returned to him or his heirs. Salomon
was a Polish Jew, therefore it seemed fitting to the Feder-
ation of Polish Jews to raise a fund to erect a monument
and thus pay tribute to one who has been signally un-
honored by this country to which he gave so much in time
of its dire need.

The commission say that it can's find any historical
evidence that Haym Salomon ever contributed the sums
mentioned, and therefore he doesn't deserve a monument.
According to the best authorities, Salomon was at one
time imprisoned and sentenced to death for aiding the
colonies, but escaped and went to Philadelphia. So he
certainly must have been very much interested in the
Cause of the Revolution. It is, of course, quite unfor-
tunate that the documentary evidence of the sums Salo-
mon donated was destroyed when the British occupied
Washington in 1514.

I am in no position to dispute the findings of the his-
torians; history's their business. But I am going to put
myself on record right here that if the Jews of New York
follow the suggestion made by Mr. Lockman, chairman
of the Municipal Art Commission, they will be rendering
a grave disservice to their people. Mr. Lockman said
that no picture of Salomon was in existence, therefore
the statue would have to be imaginary. So he suggested
that it would be better to have a general memorial of an
allegorical nature to the many Jews who had assisted in
the War of Independence. This I vigorously object to.
There is no more reason why the Jews who helped their
country during the Revolutionary War should be me-
morialized as Jews than nay other group of citizens
should be nu singled out as Protestant or Catholics.
While the suggestion of Mr. Lockman was undoubtedly
offered in the right spirit, it should under no circum-
stances be adopted.

A very, very indignant reader, living in Baltimore,
writes to complain of the conduct of a group of Jewish
young men and women at a Hotel in Pen Mar, Pa. He'
intimates that it sounded to him as if it was a hazing
party at West Point, or possibly I should select some co-
" educational institution with which to point a comparison.
He says their conduct was very unseemly and a disgrace
to our people. But I admire his courage. Ile begged
them to behave themselves and finally the proprietor
called a local police official and ejected eight couples.
But I surely wouldn't condemn everyone for the conduct
of these ladies and gentlemen. My correspondent knows
them and sends me their addresses. And I am just de-
bating whether to publish them or not. Perhaps not;
although 1 am sure that the circulation of this column
would increase greatly in Baltimore if I did. But I will
say this to the group in question, that their conduct does
more to increase the feeling against their own people
than any outside anti-Semitic propaganda can possibly
do. I have rarely read a more scathing arraignment than
that contained in this letter to me and I haven't the
slightest doubt but that it is deserved. I think here
should be special hotels built just to accommodate smart
secs, male and female, who have more money than man-
ners and who make of themselves a public nuisance.

The fanaticism of some religionists shows how much
worship the law and ignore the spirit. It seems to

they

me to have been an inexcusable act, far from religious,

for those worshipers in an Orthodox synagogue, New
York, to have forced a stranger down the stairs and out
into the rain because she had driven to a service in a
taxicab on the Sabbath. Mrs. Weiss, widow of a Re-
formed rabbi in Mansfield, stopping at the Astor Hotel, in
New York, decided to attend a service, so she selected
this little Orthodox synagogue in question. As it was
raining, she summoned a taxi. She had been recuperat-
ing from an illness and as ■ result of the outrageous
fanatical attack by some members of the congregation,
she was again confined to her bed. To me, fanaticism is
fanaticism, whether practiced by Jews, Christians or Mo-
hammedans. And I put this act of these Jews in New
York on the same level as the fanaticism that made pos-
sible the Inquisition.

41:44-:.cF44444:44:44- (W444:4441.444:444 L 41-1=13444444=sMIA.

The Merry Tishe-b'Ab of the Chassidim

By RABBI JOSEPH THUMIN.

The following story I witnessed
in my childhood while I was stuily•
ing at the Mime of my grandfa-
ther, the world-famous rabbi and
author of the famous books "Dear
Moshe."
It WaS Tishe-b'Ab, and upon
every face of the Jewish commun-
ity was fixed an expression signifi-
cant of the day of mourning. All
the Jews of the community were
gathered in the synagogues ex-
pressing the cry of the Jewish na-
tion for the loss of their temple
and glory. They sat, with bare
feet on the ground, lifting their
voices in sorrow as they read the
books of "Fiche." They uttered
the elegiacs of Jehuda Haley' in
voices choked with grief and pain
over the fall of Jewish greatness.
Even in the so-called reform
temple there were gathered at few
of the "Maskalim" or free-think-
ers (the enlightened aristocrats)
uttering the liturgy of elegiacs,
and bewailing with bitterness the
events of this most fateful day in
Jewish history.
Among the worshippers in the
temple was one Naphthali, known
among the Jews as "Naphthali der
Epicures," the heretic, because of
his free expression of his idea:,
which were far from orthodox, and
his constant scorn of all the prac-
tices of the Chasidim. On this oc-
casion, Naphthali was no effected
by the deep grief of the prophet
Jeremiah that he remained after
the services in order to enjoy his
sorrow to the full and experience
deeper pangs of grief and pain. In
order to satisfy this desire, he de-
termined to visit the "Klaus" or
house of worship of the Chasidim.
He did this from two motives.
One was that he might be able to
experience more feeling when in-
spired by the emotional Chasidim.
The other was the felting of cu-
riosity to see the usually joyous
Chasidim in the throes of great
grief, a sight extremely rare
among Chasidim of any place.
Wrapped up in his thoughts, he
approached the "Klaus." What
was his surprise to hoar, instead
of the weeping and wailisic he had
expected, the sounds of laughter
and frolic. It is the custom of
Chasidim to sport a bit after the
"Kinis," or lamentations, by
throwing at each other anything
they might pick up, such as shoes,
"Taleysim," thorns and stickers.
The arrival of Naphthali, who was
hated by the Chasidim for his ut-
terances and upon whom they
were longing to be revenged, \VAS
greeted with a shout and with
floods of thorns and stickers.
"Good heavens!" cried Neph-
tholi. Remember Tishe-b'Ab! Je-
rusalem! The temple!" But the
more he protested, the more stick-
ers came his way. Finally, Naph•
thali threatened to complain to
the rabbi of the community, and,
out of respect and veneration, the
Chasidim, well knowing that the
rabbi did not approve of many of
their ways, desisted and released
the poor man.
It was in the evening and the
rabbi, my grandfather, was seated
in his Talith and Tephilin, ab-
sorbed in the study of the Talmud.
To him came Naphthali, enraged
with the conduct of the Chasidim
and carrying in his hands the stick-
ers which had ben thrown at him,
and the hairs which had been
plucked from his beard. Even in
his great excitement, Naphthali
was awed at the majestic figure of
the rabbi and he stood motion-
less at the door until the rabbi
looked up.
"I have come to complain of the
conduct of the reshoim," cried
Naphthali, in tones of excitement.
"See what they have (lone to me!"
and he exhibited the signs of his
mistreatment, the stickers and the
hair torn from his beard.
"Wham do you call the ra-
shoim?" asked the rabbi deliber-
ately. "It is not allowed to apply
evil names to Jews."
"Why, the Chasidim! They are
really reshoim; for on the (lay of
the great Jewish disaster they do
not engage in mourning and grief,
but rather in childish pranks."
"You know what the Talmud
says," spoke the rabbi, slowly and
meditatively. "Judge every man
with an eye to the justification of
his actions."
"But what justification can
there be in such conduct—making
a holiday of the they of the tem-
ple's destruction?"
"Sit down, Naphthali," com-
manded the rabbi, "and listen to a
story." Naphthali seated himself
and the rabbi began as follows:
"Once when I was a rabbi of
the town of there came to
me an honest member of the com-
munity, named Meier, who be-
wailed his lot with tears and bit-
terness. A great fire had broken
out on the street and his small
house had burned among the rest.
This had left him penniless, with-
out any means of making a live-
lihood. When he told me that his
loss was only 1,000 gulden, I in-
formed him that I could probably
recompense him for his loss. I
then inquired as to other losers in
the disaster. I learned to my great
sorrow that Moishe Chaim, a very
much respected member of the
community, had lost his house,
valued at 50,000 gulden. I was
very sorry at this, for I knew that
beside his loss Moistly Chaim was
oppressed by many debts. Even
as I thought of the matter, my
shamus announced that Moishe
Chaim was at the door.
He en-
tered and at sight of his smiling
face f thought that the news I had
heard could not be true.
" 'Moishe Chaim,' I said, 'I heard
that you had suffered a great loss.
I am glad that this is not true.'
" 'It is true that I have lost not
only my house but also all my ex.
pensive furniture,' said the
"'Then how is it that you are
smiling while Meier, whose small
house cost only 1,000 gulden, is
bewailing his lot?'
"'Because," whispered Moishe
Chaim in the ear of the rabbi, 'be-
cause I Wail insured. With
money I will build me a new house

RSA,

.Q3,

with new furniture instead of th
old one and I wall pay all my debts
But Meier, who was not insure,
must be unhappy even though hi
loss is only 1,000."'
After the rabbi had finished,
Naphthali asked hint, "Why have
you told me this story?" And the
rabbi explained as follows:
"Tighe-b'Ab is the day of the
destruction of our holy temple
with all its furniture, as it is re-
lated in 'Eiche,"There is gone
forth from the daughter of Zion
all her splendor, the magnificent
things which have been in the days
of old.' But the Chasidim believe
in the promises of the prophets,
and soon after Tishe-h'Ab they
have Shabbos Nachmoo, on which
they read the comfort of th•
prophets, 'Comfort ye, comfort ye,
0 my people, said the Lord your
God.' Break forth in song, shout
together ye ruins of Jerusalem, the
Lord bath comforted His people,
Ile bath redeemed Jerusalem.'
"They are insured and they will
be relieved of their debts, for the
prophets say, 'Comfort ye, com-
fort ye my people, her iniquity is
atoned for, for she bath received
from the hand of the Lord double
for all her sins.' The ransomed
of the Lord shall return and come
to Zion with sung and gladness and
jay.' Instead that thou avast for.
saken and hated, will I render
thee an excellency and an ever-
lasting joy of all nations.' '0
Lord thou didst consume Jerusa-
lem with fire inn' with fire shall
she be restored.'
"These Chasidim expect instead
of the old house a new one in a
time to come. 'Enlarge the spitee
of thy tent and let them stretch
forth the curtains of their habita-
tions." And they are awaiting the
time when 'Awake, awake 0 Zion,
put on thy beautiful garments 0
Jerusalem' will be heard. There,
fore they can allow themselves a
little sport on Tishe-b'Ab and aft-
er that they enter Shabbos Noch-
moo and the seven weeks of com-
fort. But you, Naphthali, and your
associates who do not believe in
any redemption, do not expect to
hear the voice which brings good
tidings to Zion. You must lie on
the earth bewailing the eternal
'Chorban.' For you there is only
Tishe-b'Ab and no Shabbos Nash-
moo."
Naphthali arose and walked out.
To the people who were anxiously
awaiting the results of his com-
plaints to the rabbi he erclaimed
with tears in his voice: "The Cha-
sidim threw thorns at my body;
the rabbi has thrown them at my
heart."

+4

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Budapest News
Letter

By A. Wiener.

The Hungarian l'arliament has
of late had quite a lot to do with the
Jewish question. The government
does not like having such a winter-
like serious session in the height of
summer. And it likes still less the
stubbornness of the few Jewish
deputies who refuse to take a non-
committal answer and insist on get-
ting a definite explanation of the
real Jewish position in the country.
At the present moment the Hun-
garian ,less have one very impor-
tant question which occupies them
completely--the numerus clausus .
If I were not afraid of the hand-
ful of righteous men who dwell in
Sodom and Gomorrah I would say,
"Thank God that the Hungarian
Jews have this numerus clausus
business to occupy them." If the
numerus elausus were not so ser-
ious a matter to them so that ev-
ery Jew who has a child to send to
the university feels its effects, one
wonders whether one would even
have a sign from Hungarian Jewry
to show that it lives. The world is
large and beautiful and full of in-
terest and Ilungary is to the Hun-
garian Jews the Centel' of the uni-
verse and the most beautiful spot
f )11 earth. The Hungarian Jew is
fond of worldly pleasures and
worldly ease. He was never known
to worry htiout the exile of the
Schiehinah, and he had little time
to spare for the sufferings of Is-
rael. It may very well he that the
Lord gave them the burden of the
numerus clausus for the special
purpose of reminding them that
they were Jews, on that by eommon•
suffering they might awake to a
realization of their common inter-
est with other Jews.
The Hungarian Jews do not care
about fighting for their rights as
Jews. They want a quiet life
among the rest of the population
and so they snatch at any straw.
And when the prime minister,
Count Bet hlen came at the last
elections and asked them to vote
for the government candidates,
promising them in return he would
see to it that the numerus clausus
law was abolished, they jumped at
the chance. The trick worked. If
the Jews voted with the govern-
ment party, the premier told them,
the anti-Semitic parties would be
defeated and the government would
have an independent majority in
parliament. It would no longer
have to reckon with the views of
the anti-Semites in parliament and
then the government and the coun-
try would return to their tradition-
al policy of liberalism and the anti-
Semitic numerus oluusus law would
Cease to exist.
More than a year has passed
siose the last elections and the
numerus clausus law is still in force
and neifher the Prime Minister.
Count Bethlen, nor the Minister of
Education. Count Klebelsherg, have
lifted up their little finger in order
to carry into effect the promise
which they gave the Jewish elec-
tors.
So the Jewish deputies of the
Opposition made a row about it in
Parliament. What, they asked in

(Turn to next page.)

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