Dr. Milton Aron Multi-Faceted Work by
Adds Historic Data on Hasidic Movement

Piety, faith, the art of creating
parables. compassion, brotherly
love—the variety of factors that
combine to distinguish Hasidut as
a powerful force in Jewish life—
are intermingled in a. powerful
evaluation of the Hasidic move-
ment in an extensive work by Dr.
Milton Aron.
His "Ideas and Ideals of the
Hasidim," published by Citadel
Press, emerges as a major analy-
sis of the Hasidic teachings be-
cause it combines the historical
with the biographical, while draw-
ing upon the numerous parables
that turn Hasidic teachings and
practices into a treasure of fas-
cinating tales and historic facts.
Dr. Aron, who has held im-
portant rabbinic posts before as-
suming his present position as
executive director of the Jewish
National Fund of America, was
the director of the .Hillel Founda-
tion of Wayne State University. He
has devoted a number of years to
the gathering of Hasidic data, and
his current work is a result of
dedicated research that became a
labor of love.
By drawing upon the folklore of
Hasidut, delving into the works of
the masters, Dr. Aron has pro-
duced an impressive survey of the
teachings and thinking of the Hasi-
dic rabbis, providing at the same
time a thorough idea of the masses
whose idealism was aroused by
the teachings of the pietist rebbes,
thus creating a great force that
has made itself felt in Jewish life.
Rabbi Aron proves in much of
what he has gathered about Hasi-
dim and Hasidut that there is a
university of spirit in Jewish
teachings as propagated by the
Hasidim.

He has not only drawn an ex-
cellent portrait of the founder of
the Hasidic movement. Rabbi
Israel Baal Shem Tov, who be-
came known as the BESHT, the
acronym for his name, but of
all of the men in the Hasidic
movement who became the
rebbes, the leaders, guides and
teachers whose domination was
based on friendly relations,
brotherhood, Jewish devotions.
Dr. Aron sees in the teachings

of Hasidism a link with Jewisn
universalism. He points to their
origin as being from the scribes
and teachers of the era of the
Second Temple. He asserts that
the mystics of Safed prepared the
spiritual way for the establish-
ment of Hasidut. He emphasizes

God in Heaven!
If You had
A flock of geese,
I would very gladly

Take care of them,
Free of charge.
He took the lad—his full name
was Yitzhak Isaac — under his
wing, placed him in a yeshiva un-
der the guidance of R. Shmelkeh
and he became a famed rabbi.
Mention is made by Dr. Aron of
the bitter antagonism toward the
Hasidism in the ranks of the op-
position, the Mitnagdim. But there
is no evidence of rancor. The Hasi-
dim pursued their tasks by sing-
ing, telling stories, adhering to
the simplicity of a life that served
to inspire followers.
in Hasidut depicts
Much

DR. MILTON ARON

genius, according to Dr. Aron.
The code of the pietists is de-

the Hasidic pursuit of justice, and l scribed as being to "enlarge the
the love for fellow man, with an honor of the Almighty," not to
impressive example provided in thirst for honor and wealth.
the defense of the Jewish people Those of the anti-Hasidic Jewish
against the wrath of God by Rabbi enlightenment—the Haskala move-
ment—were not taken seriously
Levi Yitzhok of Berditchev.
In his description of the Hasidic and the Maskilim were ridiculed by
teachers and their disciples, and the statement that when they finish
of the descendants of the rabbinic reading their books they'll have
leaders who have continued the nothing to say.
numerous dynasties. Dr. Aron in- Dr. Aron has an interesting
dicates that there were 60 men reference to the Warsaw Ghetto
who were the original disciples of revolt and the role of Hasidim in
the Baal Shem Tov—"three score the resistance. He states:
"During the ghetto revolt of
mighty men" (from Song of Songs)
the Warsaw Jews in the Pass-
—and they were the original teach-
over days of 1943, the Bratz-
ers and founders of Hasidism.
Quoting from the literature that laver Hasidim painted in large
of their
has developed from Hasidism, Dr. letters the dictum
Aron points to the great Hebrew teacher, R. Nakhman: `Jews!
and Yiddish writers who had writ- Don't lose hope!' R. Nakhman's
ten on Hasidism, among them words became a motto of the
being Shmuel Yosef Agnon, I. L. ghetto rebels. When the state
of Israel proclaimed its inde-
Peretz, Yehuda Steinberg, Micha
Yoseph Berdychevski and others. pendence in 1948. in the 150th
He draws upon the writings of year after R. Nakhman's visit
Dr. Martin Buber which. more to the Holy Land and five years
than any others, popularized a after the ghetto revolt, it was
verified that if human beings
worldwide interest in Hasidism.
do not lose hope, their dreams
In his evaluation of the man-
can become inspiring reality."
ner in which piety has taken
There is a description of the
root in Hasidism. Dr. Aron has
included in his book the con- work of the Gerer Hasidim in
plete text of the famous story Israel and Jerusalem Hasidim.
Some of the charming Yiddish
"If Not Higher" by Isaac Loeb
Peretz. He points out that this Hasidic songs are reproduced in
story was inspired by "the tales splendid translations.
Many-faceted, valuable for the
about the humility of R. Moshe
Leib Sasover and about his splendid collection of the Hasidic
folklore, filled with quotations from
charitable deeds in secrecy."
Among the thrilling stories in the Hasidic rabbis' teachings and
the hook is the description of how their strict adherence to the sim-
R. Leib Soreh watched a lad, plicity that emanates from hu-
Isaacle, tend geese for pay to mility, the various aspects of the
assist his widowed mother and Aron book add valuably to the
he sang: mounting literature on Hasidism.

The Sabbath in Jewish Tradition

/

48—Friday, October 17, 1969

THE DETROIT JEWISH NEWS

•■•■••3■••■ •••• ■•••■•••••■••. ■■••

Boris Smolar's

'Between You

... and Me

(Copyright 1969, JTA Inc.)

JDC IN ISRAEL: Jews in the United States, when they talk about
the Joint Distribution Committee, are under the impression that the
JDC conducts its relief operations primarily for needy Jewish com-
munities in European countries and in North Africa. They know little
—or nothing—of the fact that the JDC is doing a tremendous job in
Israel.
They don't know about Malben.
Malben is the agency of the JDC established in Israel in 1949—a
year after the State of Israel was proclaimed. Its purpose was to take
care of the aged and handicapped immigrants who, because of their
condition, could not be absorbed in the daily life of the young country.
Israel began its existence by admitting any Jew without regard to
his physical health or economic viability. On the other hand, the young
state had no funds to take care of the many aged and infirm immi-
grants. She could, of course, resort to a system of selective immigation,
but this would have meant the splitting of families. It would have
meant leaving the aged and sick Nazi victims behind in Europe; it
would have amounted to the breaking up of traditional Jewish family
life in Tunis. Morocco and other Moslem countries where aged grand-
parents live together with younger members of the family.
This would have been contrary to the principles of Israel's Decla-
ration of Independence.
The Israel government therefore called upon JDC to take over the
burden of care of the aged, infirm and handicapped newcomers and
provide for them medical aid, institutions for the aged, rehabilitation
services for the crippled, villages for the blind, loans to disabled who
could become economically independent by opening small businesses.
The JDC responded to the call and established its Malben system
in Israel. It has spent $170,000,000 and assisted 250,000 immigrants, or
every tenth person in Israel, since 1949.
MALBEN ANNIVERSARY: Malben celebrates the 20th anniversary
of its existence this month. In Israel, where Malben operates, the anni-
versary will he marked with a festive gathering at which Prime Minis-
ter Golda Meir will express the gratitude of the many thousands of
people helped by Malben, as well as the appreciation of the Israel
government to the JDC.
In the United States, the importance of the Malben work will be
emphasized by the Council of Jewish Federations and Welfare Funds
in bestowing at.its General Assembly next month. the Shroeder Award
which the organized Jewish communities present each year for the best
communal achievements. JDC leaders are very proud of the fact that
this year's prestigious Shroeder Award goes to their organization for 20
years of Malben work in Israel.
It must be emphasized. that in addition to its Malben program, the
JDC also helps 132 Yeshivot in Israel where 17,000 students receive
annual financial aid. This program was initiated by the JDC imme-
diately after its formation during World War I and is being continued.
26,000 students in ORT vocational training schools in Israel also receive
partial financial aid annually from the funds which JDC obtains from
the United Jewish Appeal.
At present. two of the top leaders of the JDC—Louis Broido and
Samuel Haber, chairman and executive vice chairman of the organiza-
tion. respectively—are in Israel to map their new plans for increased
aid. With them is Louis Horowitz, the JDC Director-General for Over-
seas Work. Harold Trobe is the JDC director in Israel who supervises
the Malben work and other JDC programs in the country.
With Israel now being compelled to spend a large part of its budget
for the defense of the counrty—and thus unable to meet some of its
human needs and problems—the JDC was approached this year to
assume partnership with local voluntary agencies in helping those of
Israel's aged who do not fall in the category of those aided by Malben.
This `the JDC did. Its leadership agreed to join the Association for the
Delevolpment of Servcies for the Aged in Israel and to contribute one-
half of the 58,600,000 which the association will need to cover its five-
year budget. DC will thus begin this year to take care not only of ill
and aged neqcorners, but also of all the aged in the country.
IMMENSE WORK: The immensity of the JDC work in Israel can
be judged by the fact that almost a third of the entire JDC yearly
budget of about $24,000,000 is being spent in Israel.
One of the by-products of the JDC work in Israel was the bringing
of American personnel to direct its welfare institutions there. By this,
the JDC has paved the way for modernization of all social welfare
work in the country. Israel is in great need of modern social workers.
The JDC has helped to train such workers through practical work in its
institutions under the supervision of American experts. Now the JDC
is developing cadres of Israeli social workers in the Baerwald School
for Social Work at the Hebrew University in Jerusalem. The school is
named after Paul Baerwald, the late JDC chairman.
Twenty years of JDC work in Israel have brought new life and
vigor to many thousands of aged and infirm Jews, to handicapped men
and women, to blind and deaf children. During these 20 years the JDC
constantly filled unmet nedes in Israel, developed new projects and
program and provided seed money to help finance rehabilitated people
hop Inon their own feet in various small businesses and artisan
shops.
In Israel, these programs of JDC aid are well known and highly
appreciated. They are less known in the United States as JDC projects
probably because the operative agency carries the name Malben,
which is the Hebrew abbreviation for "Institutions for the Care of
Handicapped Immigrants."

Tov," in order to observe the bibli- on the Sabath day and by the ob-
From Talmud and Midrash
The expression that Shahat is cal injunction: "Remember Shab- servance of its ceremonies. It is a
sign forever" informs you that at to keep it holy."—Isiah Halevi religious duty to have pleasure
I and delight, Oneg Shabat, on this
Shabat will never cease from Is- Hurwitz, Shene Luchot Haberit
These customs were observed day"—Jacob Z. Lauterbach, "Rab-
rael.—(Mechilta, Ki Tisa)
Said the Holy One, praised he amongst the pious Jews of Safed: binical Essays"
He, to Israel: If you will manage They bathed on Erev Shabat, they
REWARD AND PUNISHMENT:
to observe Shabat I will reckon put on white clothe, and at the "If we declare that the observance
all the mitzvot in the Torah: and three meals they sang many songs of the Sabath brings deep and
if you desecrate Shahat I will of praise to God.—Abraham Ha- abiding rewards to the Jew, that
reckon it to you as if you had levi, Sefar ha-Shabat p. 175.
it recreates his spirit as it regen-
From Modern Literature
desecrated all the mitzvot.—She-
erates his physical and nervous sys-
mot Rabba 25.
THE WHOLE PEOPLE: "The tem, that it brings him into corn-
There arc three things that testify basic principle in the observance munion with God, links him with
for each other: Israel, Shabat and of the commandments of our Sages the profoundest aspirations of Is-
the Holy One, praised be He. Israel is the fact that the whole nation rael, and draws him into the orbit
and the Holy One testify that Shah- has accepted them, so that the of Torah, then it follows inescap-
at is a day of rest; Israel and honor of the nation, its historical ably that failure to observe the
Shabat testify that the Holy One, influence and its eternal, divine Sabbath brings its penalty in the
praised be He, is unique in his quality are incarnate in them." impoverishment of the spirit. in
world. The Holy One and Shabat . . . Abraham Issac Kuk, "The the denudation of Jewish values,
testify for Israel.—Tosefta, Hag. 3 Rituals of Judaism."
and in the alienation of the viola-
A Jew is obligated to eat three NO PURITAN OBSERVANCE: tors from the Jewish community,
meals of Shabat; one on Erev "The Jewish Sabbath is not a purl- literally "that soul is cut off from
Shabbat, one in the morning and tan Sabbath; it is not a gloomy or its kinsmen"—Robert Gordis, "Ju-
one in the afternoon. This applies a sad day. It is rather a day of daism for the Modern Age."
even to the poor who live from joy and of pleasure, and as will be
(See Editorial, Page 4)
charity. One must not fast nor sor- shown in the course of this essay,
row on Shabat — Maimonides, all the restrictions imposed upon
us during this day, as e.g., to re- Shabat
Poetry SAMUEL S. COHON, in "Judaism, A Way of Life."
Hitch. Shabat.
Shabat outweighs all the mitz- frain from work and travel, are
The ceremonies at home and at cation with his people, and thus emotions, and invest life with holi-
vot in the Torah. Hence he who intended primarily not to impose
desecrates Shabat in public is like burdens upon us, but rather to the synagogue, the observance of vitally influence his character. ness. In the view of tradition, they
one who serves idols. A Jew who give us full leisure and thus to in- the Sabbath and the festivals of "Ritual" has been described as are to be kept not because of their
attractiveness, but rather because
greets his neighbor on Shabat crease our joys and our pleasure abstaining from labor and joining "poetry addressed to the eye."
Ceremonies represent the poetry they were commanded by God.
does not say to him as he would on this sacred day. Our spiritual the community in worship and kin-
dered
activities,
offer
the
individ-
Mitzvot lo lehanot nItriu—"the com-
as
well
as
our
material
life
is
to
morning"
or
and
the
drama
of
religion
trans-
"Good
a
weekday:
on
"Good day:" he must say to him he made richer, more pleasant ual so many opportunities for prac alted in forms that are universally ments were not given for the pur-
or "Shabat and more delightful by our leisure ticing his religion and for identifi- understandable. They speak to the pose of affording pleasure."
"Shabat Shalom"

as

