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Sabbath Scriptural Selections
This Sabbath, the 29th day of Adar I, 5744,
the following scriptural selections will be read in our synagogues:
Pentateuchal portion, Exodus 38:21-40:38, 30:11-16.
Prophetical portion, 11 Kings 12:1-17, 1 Samuel 20:18,42.
Sunday and Monday, Rosh Hodesh Adar II, Numbers 28:1-15.
Candlelighting,,Friday, March 2, 6:04 p.m.
VOL. LXXXV, No. 1
Page 4
Friday, March 2, 1984
NO ACCORD WITHOUT ISRAEL
However sensationalized the new (sic!)
negotiations for peace in the Middle East, with
Saudi Arabia and Syria in a partnership, one
fact is certain: Not to be ignored is the apparent
continuity of intentions to eliminate Israel even
from the most basic elements demanded in
reaching agreements which must include the
Jewish state.
Therefore, as long as the intentions are to
do some manipulating without Israel, with the
end intended at_the expense of Israel, the hopes
for peace vanish.
That's the situation now and if it is ignored
by the major influencing force, the United
States, in its dealings, shambles in the ultimate .
could be the results.
The new approaches continue to receive
emphasis in the media, in responses from gov-
ernment quarters, the latter shielded by refer-
ences to mystical spokesmen not to be iden-
tified."
A ray of hope, in an approach to peace be-
tween Israel and Lebanon, suddenly faced
"abrogation." To the Saudis there was an escape
in claims of "consensus" among the Lebanese.
How there can be consensus in a period of fright-
ful fratricide is difficult to comprehend. But
anything that is supportive of anti-Israelism
has become a "consensus" and this cannot re-
tain validity in a period of great stress which
could flare into a much wider conflict than the
Elie Wiesel is a master interpreter of Hasidic lore. He emphasizes
Middle East alone.
it in his "Somewhat a Master" (Summit Books), in which he details
The first step must be toward recognition of - the portraits of noted Hasidic leaders.
His paperbacked volume, issued by the Simon and Schuster sub-
Israel's position as a nation that exists and can-
sidiary, takes into account the legends and teachings of a number (-,f
not be ruled out of the family of peoples in a part
noted figures in the various Hasidic movements.
of the world already filled with dynamite. The
It is a noteworthy volume dealing with several of the distin
urgency is to avoid an explosion. To that end
guished
leaders in the movement to which Wiesel has assigned great
Israel is to be reckoned with, else hopes for an
significance and has enriched the studies relating to Hasidism.
accord will be unattainable.
Because in earlier times there
Wiesel Defines Royalty
in Hasidic Vocabulary
SELF-CRITICISM ON THE MENU
On the calendar of disputes in the current
debates over the situation in the Middle East
and the policies pursued by the Israeli govern-
ment officials, as an inheritance from the
Menahem Begin policies, Jewish leadership
and a major portion of the Jewish press have
been and continue to be targets of attacks. They
are charged with having become tools of the
Israelis, that they fail to criticize, that they are
submissive, etcetera, etcetera.
Are these condemnations justified? Is it
true that self-criticism has suffered from exces-
sive Jewish "patriotism" in dealing with the
Israeli policies?
.1
News-wise, this is totally untrue. The fact
is that the condemnations of Israel have re-
ceived full news coverage in the press and
Jewish spokespeople dealt with them in Jewish
assemblies: The Israeli demonstrations against
Begin and his policies received and receive ful-
lest coverage. While they do not include as
many elements of the condemnatory as creep
into the non-Jewish press, they are given fullest
consideration in Jewish ranks.
There remains the accusation that criti-
cisms are avoided, with an impression of com-
plete accord with everything the Israelis do. Is
the charge that self-criticism is lacking in
Jewish ranks justified?
There is a traditional background denoting
adherence to self-criticism, as evidenced in the
experience of Jews laughing at themselves even
in times of bitterest experiences. Even in the
concentration camps there was a measure of
self-ridicule, often as a sport to succor the
wounds.
Sigmund Freud had explanations for such
Jewish attitudes, as the following quotations, .
from "Interpretation of Dreams" and "Wit and
Its Relation to the Unconscious," indicate:
In all ages those who have had something
to say and have been unable to say it without
danger . . . have gladly donned the cap and bell.
He for whom the forbidden saying was intended
was more likely to tolerate it if he was able to
laugh at it, and to flatter himself . . . that what
he disliked was obviously absurd . . ."
This determination of self-criticism may
make clear why it is that a number of the most
excellent jokes .. . should have sprung into
existence from the soil of Jewish national life
. . . I do not know whether one often finds a
people that makes so merry unreservedly over
its own shortcomings."
It is unquestionably true that there have
been limited attacks and condemnations of Is-
rael generally, especially in American Jewish
ranks. But concern has not been lacking. The
seriousness of the Israeli situation affected
Jewish thinking. There has been advice, even
with an acknowledgement that what Israel
does is her business.
But the concern as such had and must
retain a particular aspect. Anything that is de-
structive, that endangers the existence of the
Jewish state, must)pe avoided. There has been
that danger and it must be considered under all
circumstances.
Israel has many difficulties. Militarily, it is
always on the alert because it is always
threatened. Economically, it is endangered.
Failure to take Israel's conditions into con-
sideration could lead to much worse than threat
to existence. There are enemies who would not
hesitate to encourage collapse.
When well-earned, Israel should be
criticized. Anything and everything which
could lead to calamities must be avoided.
Israelis as constituents of a recognized
democracy know how to act and react in crises.
This should be respected.
On a global scale, there is a duty to assure
Israel's existence and security. Self-criticism
cannot, must not, will not be avoided. The duty
to survivalism nevertheless remains the most
sacred obligation.
was that great dispute of the Mitnag-
dim (the Opponents) and the
Hasidim, the new Wiesel book is like
an embellishment of the most notable
to which he has given so much devo ,-
tion.
Here he devotes his skills to
analyzing the works and legends of
Rebbes Pinhas of Koretz, Aharon of
Karlin, Wolfe of Zbarazh, Barukh of )
Medzioboz, Moshe-Lieb of Sassov,
Meir of Premishlan and Naphtali of
Ropshitz. Wiesel also offers an
analysis of the works of the Holy See
of Lublin and the School of Worke.
ELIE WIESEL
The enthusiasm with which )1
Wiesel treats his subject is impressively indicated in this excerpt from
his summation of this collective effort:
"An Hasidic story is about Hasidim more than about their Mas-
ters; it is about those who retell it as much as about those why
experienced it long ago, -in a time of both physical and spiritual
hunger and solitude.
"Rebbe Pinhas and his wisdom, the Besht and his warmth, Rebbe
Naphtali and his humor: to their followers they appeared as kings,
judges, prophets. There are intimations of royalty in their vocabulary: z
notables are 'appointed' to positions, Rebbes are 'crowned' and ascend
`thrones.'
"How can the attraction they held for their contemporaries be
comprehended today? They were as close to God as to those who were
seeking Him. Though they differed considerably in their outlook, in
their life styles, their education -- some were more learned than
others, more renowned than others — they were all endowed with
mystical powers and they used them not to isolate themselves but
rather to penetrate and enrich their communities."
For Wiesel, as for the Hasidic followers, there was an inspiration
gained from the leadership of the personalities portrayed. He indi-
cates the fervor that was derived by people who "needed joy and
fervor to live and to survive."
There is this additional Wiesel acclaim for the leaders of the
movement to which he now lends strength with his endorsing senti-
ments:
"For Jews who felt abandoned, forsaken, there was always a
Master somewhere who incarnated an irresistible call to hope and
friendship.
"Friendship, Dibuk-haverim, is a key word in the Hasidic vocab-'
ulary. For the disciple it is as important as Ahavat-Israel, love of
people, is for the Master.
"To follow a certain rebbe means also to relate to his pupils and
admirers. A Hasid alone is not a true Hasid. Solitude and Hasidism
are incompatible. What was the Hasidic movement in its origins if not
a protest against solitude?"