The Gambling Bug in Synagogue Fund-Raising
and the Traditional Bans . . . Anniversary of
Music Study Club . . . Acclaim for Sobeloff, Segal.
Purely Commentary
When Gambling Leads to Crime:
Rejections in Jewish Tradition
When Mafia is permitted to invade a synagogue,
trouble is expectable. That's what happened in a Brooklyn
synagogue which conducted "Las Vegas and Monte Carlo
Nites." There was a gang war, one murder, additional
impending trouble, until the law stepped in a few days
ago to ban such games activities.
In the Week-in-Review Section of the New York Times
Aug. 11, the background and the existing situation was
summarized under the heading "The Odds Are Into Bin-
go" and this is a portion of it:
The war between the Gallo and Colombo factions
of the Mafia, normally conducted on sidewalks and
occasionally in bars and restaurants, broke out on an
unusual front last week—the basement of a Brooklyn
synagogue.
Locale notwithstanding, the result was the same:
one dead reputed follower in the Gallo mob, the
fourth such casualty in the last six weeks. He was
identified as Stephen Cirillo, killed by gunfire as he
stood next to a gaming table in a room with many
other people attending the synagogue's Las Vegas
Nite. Police have still not ascertained whether he was
just another gambler-for-charity, or one of the games'
operators; they lean toward the latter theory, though
they say they have so far found a "minimal number"
of the more than 40 people attending who say they
were present when the shooting occurred.
Gambling-for-charity events such as the Las Ve-
gas Nites are illegal, but have been tolerated by the
police because they often are a major source' of
revenue for many debt-ridden religious organizations
and had been considered harmless.
The Public Morals Division of the Police De-
partment said last week, however, that a major
investigation of such gambling programs would now
be undertaken. One police source said that "hungry"
religious groups "never bother to look into the back-
ground" of those they hire to operate their gambling
programs. Some priests and rabbis, it was said, have
now been warned that organized crime has moved
in on the field.
Since the appearance of this descriptive piece, the
games have been banned, Jewish groups stepped in to
prevent_ recurrence of the shocking events, and there are
promising signs that the Mafia-synagogues-churches alli-
ances will end.
This, however, does not end the urge to conduct
games nights in synagogues and to resort to bingo in-
comes to finance synagogue activities;
Columns of advertising to draw bingo lovers to syna-
gogues are proof of\ the developing gambling cravings for
profit-making.
Many questions can be posed, chief among them:
"Must synagogues resort to such fund raising methods?
Is there no other way of acquiring income for spiritual
purposes?
More serious, however, is the question of gambling
as such in Jewish or any other - public places.
Commentary in the 5734 Rosh Hashana edition car-
ried a lengthy review of the issue, after it had been an-
nounced that at least four Detroit synagogues, seeking
to augment lagging income, had introduced regular week- ,
ly bingo games. The commentary on the question at that
time drew upon authoritative sources for an evaluation
of Jewish attitudes on gambling and in part stated:
Let's look at the established Jewish ethical codes:
Dr. Leo Landman, rabbi of Philadelphia:s Beth Emet
synagogue, author of "Jewish Law in the Diaspora," pro-
fessor of rabbinics at Dropsie University, in an explana-
tion of regulations regarding "Gambling in the Syna-
gogue," in Tradition, one of the most important Orthodox
magazines published in this country, defines the issue as
follows:
"In recent years, the craze to build bigger and better
synagogues has resulted in a crucial problem. Synagogue
leaders have had to face deficit budgets and in their
quest to meet their financial obligations have had to
find - other avenues by means of which funds could be
raised to meet their synagogues' needs.
"Some form of gambling has always been used to
help support synagogues, day schools, yeshivot, Jewish
- hospitals and other institutions. Organizations sold raffles
of many kinds, offered prizes of all sorts, conducted
card parties and the like. Recently a rash of more-sophis-
ticated forms of gambling have appeared. Bingo games,
sporting event pools, Monte Carlo nights and carnivals
have become "essential" sources of congregational in-
come in order to balance their budgets. Some congrega-
tions' zest for these activities is phenomenal and they
have even earned for themselves alias 'Congregation
Bnai Bingo.'
Is gambling in synagogues and in Jewish circles a
20th Century phenomenon or not? Historically, how have
the Jewish communities reacted to gambling?
Upon examination of rabbinic and other literature of
the talmudic, Gaonic and the Middle Ages we find that
gambling may be divided into three major categories:
2 Friday, August 23, 1974 THE DETROIT JEWISH NEWS
—
namely, that of the professional and compulsive gambler,
that of the occasional gambler, and gambling for chari--
table purposes.
"The Jewish attitude to gambling was not clearly
defined until mishnaic days. The Mishna states: 'And
the following are disqualified from rendering testimony
or from serving as judges . . . the dice player . .
Here the Mishna disqualifies the gambler from render-
ing testimony and thus declares dicing infamous. How-
ever, the Mishna continues with R. Judah b. Ilai_dravving
a distinction between the professional gambler and the
occasional one. 'When are they disqualified? If they have
no other occupation but this. But if they have other
means of livelihood, they are eligible.'
"Two facts emerge. First, that the professional gam-
bler was disqualified for either of the above mentioned
reasons. Second, that the occasional gambler and perhaps
even the frequent gambler who was also engaged in
another profession from which he earned his livelihood
were not disqualified. What we call 'social gambling' wa-§'
not considered a violation. On the other hand, the pro-
fessional or compulsive gambler was always considered
a pariah of society. In mid-11th Century, Joseph Tob-
Elem ordered a winner of no, less than 30 dinars at a
game of 'nuts' to return his winnings. Winner and loser
were placed under the ban because 'they forsake life
eternal' for ',temporary existence and_nonsense.'
"In the lotteries run during the 18th and 19th centur-
ries in various European countries, Jews were heavily
involved. The participation of individuals as well as com-
munities as a whole and the resultant attitudes devel-
oped, may shed much light upon our present discussion.
"In 18th Century Holland there was no prohibition
against participating in a lottery. Azulai noted in his'
travelogue on 26 Sivan 1778 that 'the Parnas of Rotter-
dam, R. Moshe Springer, said he won 12,000 gulden in
the lottery thanks to the blessing he (Abulai) bestowed
upon him the previous winter.'
"One rabbi ruled in accordance with the decision
rendered in' the Talmud that he who wins at a lottery
should pronounce the blessing Sheheheyanu; should one
win together with a partner, one must also pronounce
the blessing Hatov ye Hameltiv. It seems hardly that
blessings of any sort should be required if the winnings
are the result of a sinful act. It is doubly emphasized by
the choice of blessings expressing joy and praising the
goodness of the Almighty in bestowing this 'good.'
"In Bresova, Hungary, each year the kahal (com-
munity) would purchase lottery slips with any money
left over in excess of their budget. The members of the
kahal even iquired if they were able to divide their win-
nings among the members - of kahal in proportion to the
contributions made or must the winnings go back to the
community treasury. It is inconceivable that the kahal
itself would invest their money in a venture which was
outlawed. The kahal would not flaunt rabbinic authority
in so flagrant a way.
"There were many instances of communities and
rabbis joining in lotteries, accepting lottery slips as sub-
stitutes for annual charity donations. One rabbi went
through 20,000 rubles won in - a lottery because his salary
was so meager that he had to constantly dip into these
winnings. The winning slip had been given to the rabbi
as a gift by hig sister.
"A multitude of responses cite instances where the
winnings of lotteries, cards, dice, or any other game of
chance were not considered the fruits of sin. One of the
clearest - statements was made by R. Benjamin Aaron
Slonic who differentiated between gambling for private
gain and gambling where the winnings, at least in part,
went to charity. He saw no violation in the latter case
and demanded full payment of debts to charity incurred
by gambling devices.
"There is no doubt that professional and compulsive
gambling is outlawed by Jewish law. Secondly, although
legally speaking the occasional gambler does not violate
any specific prohibition, still, the overwhelming attitude
of the Jewish communities condemned such acts when
they were engaged in for private gain. Finally, occasional
gambling were part or all of the winnings went to charity
certainly did not arouse condemnation and frequently had
the approval of the Jewish communities."
The occasional gambling approval has a place in the
consideration of the traditional Jewish attitude. It is well
that all views in the matter should be considered, and it
is done so here in drawing upon Dr. Landman's scholar-
ship. But the basic principle is inerasable: gambling in
the synagogue is not an acceptable practice and cannot
be endorsed, even when the house of worship is endan-
gered by a lack of funds. If the synagogue is to exist,
as it must, there is need for proper generosity and de-
votion to sustain it.
4
The ethical code remains unmarred, the -quest for
funds by any means keeps tempting even the religious
leaders to condone gambling for money-raising.
The Brooklyn lesson should serve an even better pur-
pose than the traditions of old. It is true that not all bingo
games are invaded by' Mafia. But the principle relating
to the synagogal activities validly challenge the abusers.
By Philip
Slomovitz
The Vice President-Designate
Like President Gerald R. Ford who selected him for
the high role in American administrative tasks, the
nominee for Vice President, Nelson Rockefeller, is a
man committed to justice for Israel and for oppressed
Jews everywhere.
As governor of New York, Rockefeller had many
occasions to assert himself—and he did.
His many Jewish friends, the Zionist leadership with
whom he had worked consistently for many causes and
in support of Israel, attest to his dedicated status as a
defender of Israel's right to exist, to survive, to have a
creative role in the society of nations.
Two interesting personalities from clashing classes,
the President a conservative, the Vice President
nro-
gressive, will be working together for the comm'
,00d
of a great nation, and their policies undoubtedly will
include adherence to an established American principle
of fair play to the Jewish people and a friendly interest
in Israel. The hope is that there won't be occasion to
launch protests against them for any of their attitudes
or actions. Then we'll surely have some happy months
during their services for the American people.
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Anniversary, Important Birthday
Anniversary and birthday celebrations are occasions
to consider the eminence of important personalities and
the importance of significant movements. There are
some such occasions to glorify this week-
Rabbi Jacob E. Segal: The 35th anniversary of Rabbi
Jacob E. Segal's ministry, 28 of these years with the
Adat Shalom Synagogue in Detroit, calls attention to
notable accomplishments. - Rabbi Segal is a scholar, a -
Hebraist, a lover of Zion. He has given status to his syna-
gogue. He has helped establish high records for Holy Day
Israel. Bond appeals, his travels to Israel became part of
his dedication to Zion and Zionism. He is a noted public -
speaker, his writings are scholarly, his contact with con-
gregations are on .a high level. The entire community
honors him on his anniversary.
Isidore Sobeloff: He has not been here for some
years, but he is unforgettable. Isidore Sobeloff, who will
observe his 75th birthday this week, is a remarkable man.
If he was not considered the dean of social workers at_
the time he retired from the executive directorship of
the Jewish Welfare Federation of Detroit, he certainly
still merits that title now. He began, as a youth in news-
paper work, and the journalistic bug never stopped bit-
ing him. He loved the printed word. He knew how -to
write it and how to correct it. He was a genius in -
the field of social service and his guidance was sought
by confreres and laymen.
He mastered the field of
fund-raising and the non-
Jewish co-workers locally
and during the War Chest,
which he directed, were in-
spired by his brilliance. He
remains a personality to
chat with, to argue with, to
fraternize with, when he
comes to gatherings of so-
cial workers and to. assem-
blies of the Council of Jew-
ish Federations and Wel-
fare Funds. With his wife,
Edith, son, Jonathan, and
grandchildren, he receives
the hearty greetings of the
thousands with whom he
had worked for many
years. Not only in Detroit but in his native Baltimore -
he had made a good mark. His brother, the late Judge
Simon Sobeloff, was a noted national leader. His father,
an Orthodox bearded Jew, was a remarkable person,
and active in politics. From both Isidore Sobel , ' re-
ies
ceived some inspiration. He passed those good „_
on to many of his fellow men, and for it he now ratil-V.T%
deserved encomia on an important birhtday. He is the
much-admired "Soby" by his friends who are legion and
by Detroiters who won't forget the high goals he at-
tained in this community.
Music Study Club: The very name of this club has
become synonymous with communal history. Music Study
Club has become a vital cultural aspect in Detroit. It
began with love for music and musicians, it continues in
that spirit, and in the process the club has created great
opportunities for young people with talent. In this respect,
Music Study Club has emerged as a great movement,
socially minded, serving as an inspirer of young musi-
cianS with ability and aspirations. The many who were
given their start by this club include the name of the
now world famous violinist Itzhak Perlman. Then there
are the names of Pinhas Zuckerman, Seymour Lipkin,
Joseph Silverstein, and many others, all now deservedly
famed. The devotion to a cause, the desire to assure musi-
cal creativity, the concern for some young people who
needed encouragement—these were and remain factors
that make the Music Study Club a vital factor in this
community. Deservedly, Music Study Club has earned
congratulations, continued support, encouragement that
the club's work should grow in significance.
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