- THE JEWISH NEWS-17
Judaism in Translation:
Friday, September 8, 1950
History's Challenge to the Survival
Of The American Jewish Community
DR. SOLOMON GRLYZEL
Editor of The Jewish Publication Society
of America
The Jews of America must
decide almost at once in what
form and fashion diaspora Juda-
ism is to survive. The estab-
lishment of Israel has already
brought the question t.o the fore
whether a diaspora Judaism can
survive at all unless it remains
Israel-centered.
This is for us a vast problem,
involving an examination of the
entire history of our people. The
linguistic aspect of it is espe-
cially pressing, since voices have
already been raised expressing
doubts that a Judaism in trans-
lation is possible. If an Ameri-
can Judaism would survive, it is
argued, we can do so only by
attaching our cultural activity
– to the Hebraic sources of the
past and to the stimulation to
be received from Israel. In brief,
without Hebrew as a function-
ing second language there can
be no future for American
Judaism.
Arguments supporting this
view are numerous, especially
those drawing upon Jewish ex-
perience in communities of the
past. Alexandrian Jewry, popu-
lous and cultured though it was
at the beginning of the Chris-
tian era, disappeared, leaving
little of Jewish value behind.
The reasonogiven for this dou-
ble failure is that the Jews of
Alexandria lived on a translated
Judaism. They failed to keep
in touch with the vibrant Jew-
ish life in the homeland. What
is more, the Greek language
and Greek culture upon which
its spirit fed were incapable of
transmitting Jewish faith and
thought.
Other communities have failed
of survival because of the same
linguistic lack. The Chinese
Jews; the Falashas of Abyssinia;
the German Aufklaerung (En-
lightenment). But the East-
European Haskalah (also En-
lightenment), based itself on
the Hebrew language and cul-
ture, and not only survived, but
fed other communities, laying
the foundation for Israel re-
born.
The above is the argument of
protagonists of Hebraic culture,
who prophesy doom- for our
Jewish community unless its
present emphasis is changed. If
they are right, we have at most
a generation or two before we
are absorbed by the Christian
population and remain a mem-
ory and a warning. .
But does Jewish experience
make the universal use of that
language of such importance
for survival? In Alexandria one
could easily lay the fault to the
Rabbis of Palestine who might
have made greater efforts to
keep in touch with the Graeco-
Roman diaspora.
Centuries later, weaknesses of
the Septuagint as a translation
having become apparent, Rabbi
Akiba inspired another transla-
tion, closer to the spirit of the
Hebrew text and Jewish inter-
pretation. But this proved in-
adequate; and besides, too late.
Thus. it was left to the Hel-
3,e,ized Jews to interpret Juda-
ism, and they were not equipped
to meet the challenge.
Modern Israel must profit
from these mistakes. Its cul-
tural and religious propaganda
must show an awareness that
life in the diaspora cannot be
a pale imitation of culture and
religion in Tel Aviv.
Our need appears to be for an
.
No Aide for Able-Bodied
Refusing Assignments
ability to go back to Hebraic
sources; not for a denial of a
diaspora Jewish culture, but for
an effort to maintain a strong
bond with the culture of the
past and with other segments
of Jewish life in the present.
A realistic appraisal of our
situation demands a dual ap-
proach. On one hand, we must
exert ourselves to develop a
group of men and women fully
equipped to handle the sources
of Jewish life; of substantial
size, that its members should
not be considered exceptional,
and granted a place of prom-
inence in the American com-
munity.
It would be unfortunate if all
of them were Rabbis, since that
would limit the approach. Com-
munity schools, all-day schools
and congregational schools will
have to fulfill this need.
It is also necessary to begin
at once to train the vast ma-
jority of the American Jewish
public to an active appreciation
of Jewish culture in translation,
interpretation, or both. All Jew-
ish classics must be translated
JERUSALEM, (JTA) — Able-
bodied immigrant men of work-
ing age will not receive aid from
the Jewish Agency if they re-
fuse to go to places of work to
which they are directed. The
decision was talr.en by the joint
coordinating board of the Agen-
cy and the governm,nt as part
of a plan to take newcomers out
of the reception camps at the
earliest opportunity and put
them into the productive life of
the country.
Jewish experience must be made
vivid; challenges presented to
civilization by Judaism must be
brought home to every Jew.
Given Jews who do more than
merely worship, Judaism in
translation would seem to be
possible. For Judaism is a uni-
versal religion in a broader and
deeper sense than Christianity
ever was. It need not be, and
it has never been, wrapped up
in a unitary cultural or linguis-
tic package. In practice it never
can be, as long as a diaspora
exists in a free environment.
Mezzuzah Custom Originates in Brief
Passages From Book of Deuteronomy
The custom of affixing a Mez-
zuzah to the doorpost of Jewish
homes originates with the
passage from the Biblical Book
of Deuteronomy, following the
second proclamation of the Ten
Commandments.
"And thou shalt write them
upon the doorposts of thy house
and upon thy gates."
The word Mezzuzah means a
doorpost; the parchment scroll
on which two passages from
Deuteronomy (Deut. VI. 4-9, XI,
13-21) is folded up . and the word
Shaddai (Almighty) is inscribed
on the outer side. The parch-
ment is then placed in the small
case and nailed to the doorpost
that is on the right as one
enters the house or room.
The Talmud states that those
who affix the Mezzuzah are not
so likely to commit a sin, be-
cause it is a constant reminder
of what is required of a Jew.. It
must not ,however be looked up-
on as a charm or protective
talisman but, rather, a "silent
sentry," a reminder of God's
presence.
A synagogue does not require
a Mezzuzah, for all the sur-
roundings remind the worship-
per of God.
JWB Issues 1950 Guide
For Cultural Programs
NEW YORK—To assist Jewish
Community Centers, synagogues,
Jewish schools, local branches
of national organizations and
other groups in enriching their
cultural programs, the Jewish
Center Lecture Bureau of the
National Jewish Welfare Board
has published its 1950-51 Cata-
logue of Lecturers and Artists,
entitled "Learning for Jewish
Living."
The pamphlet lists 90 lectur-
Farming Aid
ers, 57 artists' programs and six
The Ministry of Labor is allo- symposia available for booking
cating $1,400,00Y,' for the devel- through the Bureau. A bio-
opment of "auxiliary immigrant graphical sketch or explanatory
note accompanies each listing.
farm units."
UNITED DAIRY PRODUCTS
ARE TASTIER AND BETTER
Make Sure You Ask for
•
•
•
•
•
•
Milk
Sweet Cream
Sour Cream
Butter
creamed
Cottage Cheese
Chiffon Cheese
WE WISH TO TAKE THIS OPPORTUNITY TO
EXTEND TO YOU OUR GREETINGS
AND BEST WISHES FOR A
HAPPY NEW YEAR
AND TO THANK YOU FOR THE CONFIDENCE AND
PATRONAGE WE HAVE ENJOYED THESE MANY
MANY YEARS