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40

FRIDAY, OCTOBER 6, 1989

Exercise
regularly.

WERE FIGHTING FOR
YOUR LIFE

•
American Heart fu l
Association

red, and to allow the
reader to develop a sense
of perspective and milieu.
It is otherwise concerned
with the endeavors of in-
dividual Jews or organiza-
tions, where these affected
the general flow of Jewish
history or served as an in-
dication of trends in
Jewish life, but does not
devote any detailed atten-
tion to the personalities
and developments of non-
traditional or secular
Jewish trends. Similarly, it
does not concern itself
with the particulars of non-
Jewish persons or govern-
ments, even when those
details had some bearing
on the events of Jewish
history (and particularly
when those details only
confuse the flow of events).
For example: (1) Outstan-
ding Jewish personalities
such as Albert Einstein are
not mentioned in this book
(he had no direct impact on
Jewish history). (2) Details
with regard to many
Jewish personalities who
were very prominent in the
development of current
secular or nontraditional
movements are not listed.

Theodor Herzl would,
therefore, also have been
omitted from Jewish
historical records in the
judgement of Rabbi Kantor.
But the author was compell-
ed to include him in his index
because Herzl was involved
journalistically in l'Affaire
Dreyfus.
Therefore Chaim Weiz-
mann is not included in this
book. Neither is another
former President of Israel,
Zalman Shazar. Nor is Sig-
mund Freud, and many more
in their categories.
Therefore, the serious
challenge to Rabbi Kantor:
Are you prejudicing your
history by becoming judge
over secularism? You often
mention non-Jews: Are they
more acceptable to you than
the army of Jewish
secularists who were respon-
sible for much in Zionism, for
the Haskalah and other
cultural movements? Would
you eliminate from our
records the great Yiddish and
many Hebrew writers who
were not traditionally
religious?
By thus denuding your text,
haven't you reduced the value
of your labors with a prejudic-
ed anti-secularism?
The reviewer's view is that
secularism can not be omitted
from Jewish reckoning.
Therefore this Time Line En-
cyclopedia fails to agin an ir-
replaceable place in Jewish
studies.
There is great value in it in

the many charts that are a
compilation of scholarship
and Jewish experiences. An
example of such merit is the
explanation of the Jewish
calendar. It appears under
this listing:
"Calendar: How the Jewish
(Lunar) Month Coincides
With the Secular (Solar) <
Month." The explanatory
page follows:

Tishrei — A 30-day month
that can start as early as
September 5 and end as
late as November 3.
Cheshvan — A 29- or
30-day month (it varies)
that starts as early as Oc-
tober 5 and ends as late as
December 2.
Kislev — A 29- or 30-day
month (it varies) that starts
as early as November 4
and ends as late as
January 1.
Tevet — A 29-day month
that starts as early as
December 4 and ends as
late as January 30.
Shvat — A 30-day month
that starts as early as
January 1 and ends as late
as March 1.
Adar — The regular
month of Adar is a 29-day
month that can start as
early as February 1 and
ends as late as March 29.
When it occurs at the
earlier date, there is a
29-day leap-year month
called Adar2; the first Adar
is then called Adarl and
has 30 days. Adar2 begins
as early as March 2 and
ends as late as April 10.
This balances out the
11-day difference between
the lunar and the solar
calendar (see 1657/-2104).
Nissan — A 30-day month
that starts as early as
March 12 and can end as
late as May 10.
Iyar — A 29-day month
that starts as early as April
11 and can end as late as
June 8.
Sivan — A 30-day month
that starts as early as May
10 and can end as late as
July 8.
Tammuz — A 29-day
month that starts as early
as June 9 and can end as
late as August 6.
Av — A 30-day month that
starts as early as July 8
and can end as late as
September 5.
Elul — A 29-day month
that starts as early as
August 7 and can end as
late as October 4.

The voluminous introduc-
tion in this volume lends con-
siderable importance to Rab-
bi Kantor's literary ac-
complishment. Therefore the
regret of the shortcoming in
its becoming an anti-secular
textbook. 0

