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EMERGENCY
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"Rodgers does
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Rabbi's Essay Advocates 'One-World Jewry'
The Yiddish proverb "Es
Also gutters, shutters and trim.
iz shyer tsu zein a yid" ("It is
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difficult to be a Jew") is the
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opening verse of Ario S.
Hyams' 100-page essay
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"Toward a One-World
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In addition to the text, the
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essay includes a terminol-
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interior painting. Reason- pendices and references.
able. References.
- In the chapter "The Jews:
The 'Remnant of Israel,' "
967.1114
the author traces the origin
of the Jewish people to pre-
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Wall washing & gutter. historic man and to the na-
tions of antiquity from
cleaning.
among whom "came Ab-
Quality Service
raham the Hebrew," his de-
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scendants, "the Twelve
Tribes of Israel," and the
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Judeans who in 586 BCE
were conquered and exiled
to Babylonia.
The Babylonian exile,
CALL THE
Rabbi Hyams states,
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marked the beginning of
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the Jewish Diaspora. Al-
• Re-upholstering
though Jerusalem and
• Refinishing
the Temple were later re-
• Chair Caning
stored, the majority of
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Jews remained in the
is repairing, reglueing &
Diaspora. Nevertheless,
re-upholstering
they "affirmed the
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supremacy of Jerusalem
and the authority of the
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People with its capital in
HERSCH'S
Jerusalem." -
LAWN SPRAY
In the chapter "The Pre-
sent Period of Transition,"
• Liquid Fertilizer
Rabbi Hyams surveys the
• Weed Control
spiritual creativity of the
Jewish people from the
• Residential &
Hellenistic (100 CE) to the
Commercial
present era. It includes the
Licensed & Certified
Talmudic age, c. 100
by State of Michigan
CE-500 CE; the Gamic age,
500 CE-1000 CE; the post-
557-8888
Gaonic Codifiers, 100 CE-
1567 CE; and the Ghetto
Owned & operated
age
1500 CE-1800 CE.
by Edward Hersch
The present era the
author reckons from 1800
CE "when European Jewry
David's Plastering
began to feel the effects of
& Dry Wall
Western rationalism, called
Texturing of Walls. Repairs
Enlightenment, and of the
democratic spirit of the
557-1338
Emancipation."
Undoubtedly, the
C.C. KIRBY CONST.
foremost men of spirit and
intellect of the post-Gaonic
Brick, block, stone.
period were Moses
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the author of "Mishneh To-
rah," "The Guide of the
Perplexed," and the "Thir-
teen Principles of Faith";
and Rabbenu Gershom
(960-1040) whose ordi-
nances, called "Tak-
kanoths," inter alia, prohib-
ited polygamy and required
that a wife must give her
consent to a divorce. His or-
dinances were considered as
if they were given on Mount
Sinai.
Also noted is Rabbi
Joseph Karo, author of,the
"Shulkhan Arukh."
Unquestionably, too,
the two great spiritual
leaders of the period the
author calls the Ghetto
age, were Israel ben
Eliezer, the - Ba'al Shem
Toy, master of the good
name, (C. 1700-1760), the
founder of the Hasidic
movement; and Rabbi
Elijah, "Der Vilner
Gaon" (1720-1797), the
great opponent of
Hasidism and leader of
the "mitnagdim" (oppo-
nents).
Of the present era, Rabbi
Hyams singles out Leonard
Zunz (1794-1886), the foun-
der of the movement "The
Science of Judaism." He
characterizes Zunz as a
loyal Jew and "intellectu-
ally a great scholar whose
contributions are still
highly regarded" and whose
historical studies contrib-
uted to the- development of
"The Historical School of
Judaism."
It is important to note
that Rabbi Hyams is a fol-
lower of the naturalistic
religious philosophy and
does not believe in miracles,
other-worldliness and
supernaturalism.
In the appendix "Canoni-
zation Is Rejection," he as-
serts that Judaism is not a
religion. It is "the religious
culture of the Jewish
People. It is not a church rior
a synagogue. Important as
worship is, it is only one of
many elements_that go to
make up the program of
Jewish living." Still Rabbi
Hyams believes in God who
"daily renews the work of
creation" and "daily renews
the inspiration that was
called revelation and which
we call discovery."
In the chapter "Were
the Rabbis of the Talmud
Orthodox?" the author
differentiates between
the concepts "tradition"
and "orthodoxy." The
former he defines as an
attitude handed down
from past generations by
word of mouth or prac-
tice." The latter he de-
scribes as a standard
doctrine that rejects any
teaching that is not in
conformity with it.
In the appendix "The Oral
Torah Method," he notes,
"Orthodoxy ignores the
challenge of modernity to
traditions received from
ages past, and insists on
their unchanging and un-
changeable validity." .
Rabbi Hyams also distin-
guishes between the Sad-
ducees who interpreted the
Torah literally, and the
Pharisees who strived to
"
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make the Pentateuch mean- create "from the People's
ingful. For instance, they heritage a meaningful
taught that "the Sabbath life."
was given to you; you were
The author compares
not given to the Sabbath." those crucial times with the
"Saving life takes prece- period of the Enlighten-
dence over the Sabbath."
ment and Emancipation
In the appendix "Canoni- when the ghetto walls fell
zation Is Rejection," Rabbi and new adjustments had to
Hyams remarks, "The Sad- be made. Unfortunately,
ducees closed the Book (The some of the changes they
Five Books of Moses) and brought about adversely af-
would not admit even the fected Jewish unity and
books of the Prophets and identity.
the Writings." The
To strengthen - unity
Pharisees, in contrast, among the Jewish people, to
"kept the process open long further their continued
enough to include the (their lifeline) existence,
Prophets and the Writings and give meaning to Jewish
which the People believed identity, Rabbi Hyams
were divinely inspired."
proposes a program of active
It should be pointed out Jewish ethnicity and full
that the Sadducees, and conscious participation
whom Rabbi Hyams in a One-World Jewry "with
terms "the Orthodox of a common character which
their day," ceased to exist withstands all differences."
soon after the destruc-
tion of the Temple in 70 _ The tractate Abot
CE. But the Pharisaic (fathers) in the Mishna is
rabbis, even in those crit- popularly called Ethics of
ical years, continued to the Fathers (Pirke Abot).
giachine!
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