t . Inday, March 16, 1984 THE DETROIT JEWISH NEWS Purely Commentary When An American Issue Develops Into a Major `Religious War,' It Is Time for All Americans to Become Aware of Dangers in Legislating Prayer In a Political Year: When Candidates Must Also Resort to Diplomacy An American Jihad? .. . A Negative in Prayer War Emerges to Frighten All Especially in a Presidential campaign there are many puzzles in the candidates' approaches to issues. Many a citizen must be wondering why candidates avoid comment- ing on disputable issues. Presently, the voter is probably puzzled why the several candidates are not responding to the Republican standard-bearer's advocacy of an amend- ment to the Constitution introducing prayers in schools and thereby shattering the Separation principle which is so basic to America's democratic spirit. Only George McGovern has thus far made a critical comment of the President's sanctimony. (On the McGovern score it could be pointed out that only he and Jesse Jackson among the candidates have proposed dealing with the Palestinians. But conferring with Palestinians as such is • not necessarily negotiating with PLO and terrorists. It is unrelated to the McGovern approach to religiosity.) The very interesting comment on President Reagan's call for action to save a place for God in the schools and the attitude of the candidates, presented in James Reston's NYTimes Op-Ed Page article (March 7) entitled "On Lent and the Senate," in a sense provided an answer to this posed question. The Reston essay has special merit as a reminder for Detroiters of the genius of the late Dr. Reinhold Niebuhr, who was one of the most inspiring religious leaders in the 1920s and 1930s. Quoting Reston: Walter Mondale is a minister's son who hasn't forgotten his old man's teaching. Gary Hart started at the Yale Divinity School, and had the bad judgment to switch to law. John and Annie Glenn came out of the Presbyterian schools in Ohio; George McGovern out of Willa Cather coun- try in the Middle West, where religion was the only refuge from poverty and the wind. And Jesse Jackson is the first black preacher to run for the Presidency and has the rhythms of the Bible on his tongue. So why a political argument now about prayer in the public schools, led by the President at the beginning of an election, when his oppo- nents believe in the importance of religion? It is not only that he believes in prayer in the schools -- no doubt about that — but that he thinks it's a good political issue and is pushing it hard. But it is the spirit of the prayer issue and not the disciple that counts. We may differ with one another, religion from religion, but agree in some moral principles. The final wisdom of life, Reinhold Niebuhr suggested, requires not the annulment of dif- ference or incongruity, but the achievement of serenity within and above it. "Nothing that is worth doing," Niebuhr wrote during another Presidential election, "can be achieved in our lifetime. Therefore, we must be saved by hope. "Nothing," he added, "which is true or beauti- ful or good makes complete sense in any im- mediate context of history. Therefore, we must be saved by faith. "Nothing we do, however virtuous," he added finally, can be accomplished alone; therefore we must be saved by love. No virtuous act is quite as virtuous from the standpoint of our friend or foe as it is from our own standpoint. Therefore, we must be saved by the final form of love, which is forgiveness." This is the missing element in the Senate de- bate on prayer — the fundamental element of reli- gious charity — and it is also missing from the Presidential election campaign, despite the reli- gious background of all the candidates. They are fighting for position and power, as usual, but one day during Lent, somebody may take the chance of thinking about the true mean- ing of prayer, and appeal to the longing of the people for something honest. But don't bet that anybody will take the risk. It has come to pass that an issue has been placed on the American agenda sufficient to cause fright in all American homes. The debate over the proposal to legitimize praying in schools is now called a religious war. The mere designa- tion is terrorizing. In the Middle East there is frequent talk about one Jihad or another, one threat after another of a holy war against those who differ with the fundamental ideas of the dominant powers. When a dispute in this land of the free and the home of the brave is described as a religious war it is enough to inject fright in every heart that cherishes the established American principles of religious freedom that makes the home free, the church and synagogue and mosque unfettered by legislation. In the list of freedoms also is the liberty enjoyed when balloting is privileged without sanctimonious oppressive- ness. In his very enlightening column "On Lent and the Senate," James Reston took into account the "religious war" and commented: While they pretend to be fighting in the name of religion, they are really fighting for land and political domination. The religious wars of the past were quite different. At least they thought the issue was the achievement of eternal life. The Protestants thought there was only one road to Heaven, and were sure it didn't run through Rome. These tragic religious wars of the past were at The lesson here is for theologians as well as for politi- cians. It is for the Reagan constituents who may thereby better understand Jefferson and Madison. It is the commentary by Reston, and similar views expressed editorially and in the Senate in the current de- bate, that may strike the necessary blow at the puzzling emphasis on religion in a political issue. Once again it is worth referring to Senator Lowell Weicker's concern lest religion should become a deciding issue in a crucial politi- c al campaign. By Philip Slomovitz least fought for generations by believers. But the modern wars are fought mainly by unbelievers directed by politicians in the name of religion. Why the United States of all nations, the ref- uge of all religious sects, would want to get into a constitutional argument over prayer in the public schools is a mystery. And why, of all times, should the President of the United States insist on making this an issue at the beginning of a Presidential election? It's not as if he were up against a gang of atheists or even ' agnostic unbelievers in this election. There have even been threats against the libertarians , in the disputed issue and a democratic setting has become a battleground. While the supporters of the school prayer amendment are reportedly overwhelming in numbers, hopefully the basic ideal of religious freedom unhampered by restrictive legislation again will meet its doom. Whatever the result, most deplorable is the introduc- tion of this issue in an important political campaign. This is impermissible. Tribute to Niemoeller The passing of the German religious hero, the Rev. Martin Niemoeller, revives recollections of courage that bordered on martyrdom. Niemoeller was tested as a fighter for religious and human freedoms. He belonged to a minority among theologians. who spoke firmly without cringing as protesting leaders against Nazism. For such services to the civilized in his country, he will be remembered with reverence. Additional Purims in Jewry By DR. DAVID GEFFEN World Zionist Press Service JERUSALEM — The annual observance of Purim with all its festivities marks the escape from destruction of the Jewish community in Persia. The description of that event in the history of our people is well known to us through the annual recitation of The Book of Esther. Each of the personalities in that story plays a unique role, be it Esther the Queen, Mordecai her relative, King Ahasuerus, or the evil Haman. Each year the entire Jewish people highlights Purim with feasting and celebration. However, our annual Purim is not the only Purim in the calendar. The Encyclopedia Judaica alone lists 110 special Purims which are observed by communities and families at the appropriate time dur- ing the year. Why are these special Purims observed and how did they come into existence? The Talmud indicates that it is appropriate to return to a place from which one was miraculously saved and offer a special benediction. While the prayer of thanksgiving was considered appropriate, it was felt that more should be done to mark such occasions. Hence, there developed on the part of communities and families the ritual of making the com- munal date of the escape a time of reciting special prayers, having a communal meal and retelling the story of the event. Thus the celebration took on a Purim-like atmos- phere and the personal closeness to the situation made it a unique event in one's calendar. While some of these Purims are no longer observed, they are still recalled because they mark events of rescue in the history of our people. Turning for a moment to Israel itself there are two famous Purims which have been chronicled. In 1741, the plight of the Jews in Hebron was dire. The small commu- nity was constantly under attack from bandits and other renegades who were given full rein by the Ottomon authorities. One of the noted figures in Hebron at this period was Rabbi Haim Yitzhak Carigal who regularly traveled out of the country to raise funds for the poor Jews of the town. In early January 1741, the local authorities ruled that the Jews in Hebron had to pay a special tax by the 14th of Tevet or else they would be executed. The rabbis were besides themselves. Members of the community could not raise the sum required — it was just too large. All appeared lost. The night before the edict was to come into effect the entire Jewish community gathered together for prayers in which they poured out their hearts. According to the tradi- tion, as the light of dawn broke the next day, the morning of the 14th of Tevet, a young boy saw a bag on the windowsill of the synagogue, picked it up and found it filled with enough money to rescue the Jews of Hebron. From then on the Jews of Hebron annually celebrated what they called Purim Tabka — "window Purim." Another fascinating rescue is one which has come to be known as Gunpowder Purim. It is linked to the Danzig family of Vilna. One of the better known codifications of Jewish law which is still used extensively is known as the Hayyei Adam and was written by Abraham Danzig. . Contemporary Purim Graggers crafted by Jerusalem artist Catriel Sugarman. In December 1804, the 15th of Kislev, the city of Vilna was rocked by tremendous explosions when the magnesium at the gunpowder factories was accidentally ignited. There was tremendous loss of life in particular among the Jewish community located near the gunpowder factories. Miracul- ously, the members of the Danzig family were saved from death. Ever since, their descendants have observed on the 15th of-Kislev their own Gunpowder Purim, highlighted by prayers of thanksgiving and the lighting of fireworks. An annual Purim marked in Tunisia has its roots in the natural elements. In January 1891 a blinding snowstorm was raging in Tunis and many died from the cold. One of the synagogues in the city became a distribu- tion center for food and for providing shelter for those whose homes had been destroyed. With each passing day the weather got worse and then finally the snow ceased. The people began to return to their homes. The night after the synagogue was cleared the roof fell in from all the snow, but fortunately no one was hurt. The Jews of Tunis an- nually observe the 24th of Tevet as Purim Sheleg, Snow Purim, to mark their rescue. A recent Purim was instituted by the Frimer family in the United States. Some years ago the Bnai Brith building in Washington, D.C. was taken over by a radical group. One of those caught in the building was Rabbi Norman Frimer, then national director of Hillel. When, after several har- rowing days, he was finally released unharmed from his captors, he decided to mark the event by a special Purim for his family. Ever since, the Frimer family annually gets together to mark Rabbi Frimer's deliverance. Tens of other special Purims are recorded in the annals of our people. They indicate how the Purim festival is de- eply rooted in the historical consciousness of communities widely separated in place and time.