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`Need That Pillar'
A Happy Purim
It has been said, quite correctly, - that
Purim combines sunshine and shadow.
Our entire history is marked by con-
stantly recurring Purims — occasions on
which the existence of Jewish communities
were threatened but which ended happily
for our people. These numerous Purims be-
gan in shadow and ended in sunshine.
There was a time, not so long ago, when
the Book of Esther was considered a fairy
tale and some Biblical critics charged that
it was pure fiction. But recent excavations
in Susa, the old Shushan of the Purim story,
provided proof that the Book of Esther
is accurate in every detail.
In nearly every generation, Jews
suffered from some sort of Haman or
Hitler. In most instances, the courageous
battle for justice conducted by brave
Jews interfered with the demoniacal in-
tentions of those who sought the destruc-
tion of our people. Only the Nazi Hitler
of our own time succeeded in destroying
nearly all of European Jewry.
In view of the significance of Purim as
a festival that reminds our people of a very
important lesson that history repeats itself ;
that Hamans and Hitlers may arise again
and again ; that our chief defense is our
eternal vigilance—it is regrettable that the
Purim festival is losing its old character.
There is less of the theatrical in the observ-
ance of the holiday than ever before. The
traditional Purimshpiel—the Purim play—
has been abandoned. Most of us still eat the
Hamantaschen—for the obvious reason that
the food habits survive all else in tradition
—but the Megillah, the story of the holiday
as incorporated in the Book of Esther, is
read by the minority.
The holiday's lesson is as potent as ever,
and it would be well for all of us to recap-
ture the spirit of the festival and history's
admonitions that go with it. There is fun
in "beating Haman" during the reading of
the Book of Esther at synagogues. There is
joy in the gift-giving shalach monos - cus-
tom, and it should be even greater when the
offering is given to the Jewish National
Fund for work in Israel.
In wishing the entire Jewish community a
joyful Purim, we hope that henceforth there
always will be more sunshine than shadow
in the shaping of the happiness of the en-
tire world.
Einstein and the A-Bomb
Scientists in Washington stated, after.
the attack upon the author of the Theory of
Relativity by Congressman John E. Rankin,
that Prof. Albert Einstein had "just about
everything to do" with making possible
American development of the atom bomb.
Rep. Rankin, who sees "red,"—literally
and figuratively—every time he visualizes a
Jew, especially one of the stature of Dr. Ein-
stein, inserted an article in the Appendix of
the Congressional Record charging that
Prof. Einstein "had nothing to do" with the
atom bomb.
At that rate, Prof. Harold Urey and
Clarence Streit, advocates of a world gov-
ernment movement, should be deprived of
their citizenship. Fortunately, the record is
available to all to indicate the true mean-
ing of patriotism. History will bless the day
on which the United States was enriched
by the settlement here of Dr. Einstein and
by the idealism of the Ureys and the Streits.
THE JEWISH NEWS
Member: American Association of English-Jewish News-
impers, Michigan Press Association.
Services: Jewish Telegraphic Agency, Seven Arts Feature
Syndicate, King Features, Central Press Association.
Published every Friday by The Jewish News Publishing
Co. 708-10 David Stott Bldg., Detroit 26, Mich., WO. 5-1155.
Subscription $3 a year; foreign $4.
Entered as second class matter Aug. 6, 1942 at Post Office,
Detroit. Mich., under Act of March 3. 1879.
PHILIP SLOMOVITZ, Editor
SIDNEY SHMARAK Advertising Manager
RUTH L. CASSEL, City Editor
Vol. XVI—No. 24
Page 4
February 24, 1950
Sabbath Scriptural Selections
This Sabbath, the eighth day of Adar, 5710,
the following Scriptural selections will be read
in our synagogues•
Portateuchal portion—Ex. 25:1-27:19; Deut.
25:17-19.
Prophetical portion—I Sam. 15:2-32.
Fast of Esther Scriptural Selections, Thurs-
day, March 2.
Pentateuchal portion—Ex. 32 :11-14; 34:1-10.
Prophetical portion—Is. 55:6-56:8.
on Purim, Friday, March 3, Ex. 17:8-16 will
be read during morning services.
IDemoc,ratizing' The Community
"What is democracy?"
This question was bluntly presented at the annual meet-
ing of the Jewish Welfare Federation last week by its able
president, Julian Krolik, who asked whether any reasonable
concept of the term "democracy" would imply that 500 or
600 people can act for 30,000 potential voters.
There are 28,923 contributors to the Allied Jewish Cam-
paign who were qualified to vote for nine members of the
board of governors of the Federation at the annual election
meeting, but less than 2 per cent of this number were pres-
ent at the Feb. 15 meeting. The Federation president found
it necessary, therefore, to point out that "even this is not a
democratic election." He offered a solution "in faith," but
welcomed suggestions for a "better solution." -
Our experience as voters in civic elections has taught
us that in many off-year elections a very small percentage
of the qualified voters made use of their franchise. The vast
majority of the American citizens cast their ballots only in
Presidential elections. This in no sense justifies indifference
on the part of the Jewish electorate when it is called upon
to select its representatives on the Federation board, but it
does indicate a certain natural phlegmatism when it comes
to voting.
What is the solution to the problem—since it is, admit-
tedly, a community problem that apparently was aggravated
by the entrance into the contest of candidates whose names
appeared on the ballot by petition?
One thing is certain: the contest on Feb. 15 attracted
a much larger attendance at an annual Federation meet-
ing than ever before. Not so many years back, it was a
rule rather than an exception to find less than 200 people
at an annual Federation meeting. On Feb. 15, 450 people
cast their ballots for members of the board of governors.
The Federation resorted to the democratic procedure
of mailing 28,923 cards qualifying that many contributors
to cast their ballots. But the hall in which the election meet-
ing was held could not accomodate more than 600 people. It is
clear that more than that number were not expected to make
use of their franchise, since all who came to the meeting cast
their votes. -
If there is to be total democratization through the use
of the ballot, another way of attracting the voters will have
to be found. Two methods of approach appear to be feasible
to us:
1. Balloting by mail, to enable every contributor to
cast a vote which would have to be in the hands of. the vot-
ing commission in time for total tallying; or
2. The setting up of voting booths in several of the
important synagogues and centers, in various sections
of the city, with provisions for an entire day's. voting.
By pursuing either of these two procedures, the Feder-
ation would make it possible for all Detroit Jews who are
qualified voters to cast their ballots, thus entirely eliminat-
ing criticism.
Unless the term "democracy" is to be taken lightly, on
the ground of lethargy and indifference, the Federation has
an opportunity to establish strong ties in the community
through positive methods of democratization. Either one of
the two plans we have proposed should, we believe, bring
the masses of our people closer to Federation and should
make it easier for its fund=raising instrument—the Allied
Jewish Campaign—to accomplish the important tasks ahead
in 1950. After all, the fulfillment of our duties to Israel and
to the numerous other causes in the coming campaign repre-
sent our major and basic responsibilities in the present cru-
cial hour in the history of our people.
Our schools, centers, social service and health agencies;
our national, local and overseas causes, the combined Jewish
needs everywhere are represented in the Allied Jewish Cam-
paign. The political contest is over. Now begins the great
effort for relief, rehabilitation and reconstruction and for
the strengthening of our basic community causes.
Rachmaninoff Rebuke to
Nazi Told in Biography
The names of the great in the musical world
during the past 50 years figure in the life story
Sergeiof Rachmaninoff, a biography by Victor
I. Seroff, published by Simon & Schuster, 1230
6th Ave., New York 20.
Of major interest in Seroff's story is the
explanation , of Rachmaninoff's attitude toward
Soviet Russia whence he was exiled, where his
works at first were proscribed but now again are
being hailed as the creations of a great Russian.
It was during the war that Rachmaninoff sent
medical supplies to Russia with a note: "From
one of the Russians to the Russian people in
their fight against their foe." At once, Russian
emigres asked whether Rachmaninoff was a
Red, and the biographer, Seroff, comments: For
they (the emigres) hoped with a Nazi victory to
see at last the destruction of Bolshevism in Rus-
sia. But to Rachmaninoff "war meant catastrophe
and suffering for Russia and the Russian people,
whose proud son he was before anything else in
the world. His action in behalf of the Red
Army did not mean that he had made peace
with those who were in power in Russia."
We learn from the interesting story of Rach-
maninoff that the "Rachmaninoff tradition" in-
fluenced many musicians, including Vladimir
Horowitz. Although Rachmaninoff was not too
complimentary to Horowitz, we are told that the
Russian composer "gained even more popularity
since Horowitz included it in his repertoire."
Rachmaninoff considered Jascha Heifetz the
second best violinist, next to Kreisler.
Josef Lhevinne, Josef Hofmann, Anton Rub-
instein and other important names of Jewish
musicians are among those who figure in Rach-
maninoff's life.
There is mention in this biography of a book
by Emil Is/Medtner whose criticisms were based
mostly on "Judaism in music." Rachmaninoff's
biographer, Seroff, who quotes the Russian com-
poser and pianist as stating that he did not like
the book, states: "Medtner's book, published in
1912, reads as though it were dictated by the
Gauleiter of music in Nazi Germany." Seroff
adds: "It is not surprising that Rachmaninoff
did not like the book: Medtner praised him as a
pianist but not as a composer."
Seroff's "Rachmaninoff" is, on the whole, an
unusually interesting book which will prove
valuable to all lovers of music.
Facts You Should Know .. .
Why is it customary for the father to bless
the children on Friday evening after coming
home from the synagogue?
An interesting variety of reasons are ad-
vanced for this custom. From a practical stand-
point, the busy father gets his first chance to
take note of his family on Friday night when he
returns from the synagogue to a restful Sabbath
home. At this point he is imbued with pride over
his family and inspired with the desire to bless
them. The rabbis say that every man has an
"extra soul" on the Sabbath and the Sabbath is
the proper time to bestow blessings and hope
for their fulfillment. Some writers claim that
on the Sabbath Satan is powerless to interfere
with blessings so that is the proper time to ex-
tend them. A most unusual reason is given by
others, who claim that the blessings are be-
stowed on the eve of the Sabbath. because during
the week the parents may have scolded the
children in a fit of rage. Blessing them on the
Sabbath would nullify this unintended harm.
These sources are quick to point out that adults
should bless each other too—for the same reason.
Blessing the offspring is ouite an old custom
mentioned in the Bible, as in the case of Jacob,
blessing his grandchildren and children. Others
claim that bestowing this blessing is more ap-
propriate on the Sabbath because that is the
time when the goodness of the Lord is abundant.
Is it true that Jewish . law prohibits the
practice of hunting? If so, why?
Hunting. for the sole purpose of sport or enter-
tainment is expressly prohibited by Jewish law.
The famous Rabbi Meir of Rothenberg (Resp.
No. 27) said that a Jew who hunts for sport will •
not enjoy a share in "the world to come."
Maimonides claimed that he who kills birds for
sport transgressed the word of the Bible (Dent.
20':19) which forbade man ever to cut down a
tree that bears fruit.
In this restriction one finds what might be
the core of the logic which prohibits hunting. It
was un-Jewish to destroy for the sake of de-
struction or sport only. Man's function on this
world was to "multiply" and to build. Some
writers claim that hunting was prohibited on
the grounds that it was cruel. Others claim
that the Jew is bound by dietary laws to refrain
from eating so many living things, and so
hunting- would be unprofitable and might even
tempt him to eat forbidden foods. It must be
made clear though that a Jew is allowed to hunt
to obtain food, or clothing.
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What is the "Eternal Light"?
The "eternal light" is the term applied to
the light that is constantly kept burning in the
synagogue over the ark. It is called the ''Ner
Tamid" in Hebrew, and sometimes the "Ner
Hamaarovi." The custom dates back to the
instructions issued in-the Bible to the priests to
keep a light burning eternally in the Holy
Temple. The reason for this commandment is
believed by certain writers to symbolize the
eternity of the universe and its creator, symbolic
of the fact that the Almighty is always watching
over man. Others look upon it as a symbol that
the people of Israel is eternal. Still others feel
it symbolizes the fact that Israel is to be a
source of light for all the nations.