MS-603: Rabbi Marc H. Tanenbaum Collection , 1945-1992.

Series B: Early Activities . 1945-1972

Box 9, Folder 8, Rosh Hashanah, 1959.

3101 Clifton Ave, Cincinnati , Ohio 45220 (513) 221·1875 phone, (513) 221·7812 fax

americanjewisharchives.org

JORIl_ HOW#lIID K.t.n: Ch i,,,,Olt of III. 1_1'd

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TO:

FROM : SUBJECT,

OGtober 7, 1959.

K E K 0 RAN D U K

Rabbl Judah NadlGh Hazza!> Davld Putterman 8a bbl !llarG H. Tanenbaum ,/ Joseph HOl'Jard Ka t z

JUD"'H NAD,eH IoU., .

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The need fGr our oongregants to baYe time to get to thelr seats after doors are Glosed •

I, 1I18elf. have noted a!ld in al!dltlon it has been called to 111 attention, that following the concluslon of a sermOn or of a speolal prayer, where there ls a long walt at the rear of'tha sTIlElgogue, oongregants are often not gl ven suff'lclent tlme to reach their seats and are held up a second time before they flnally manage tG get to thelr pews.

I am very anxiOus to avold thiS s1tuation and would like to suggest that you pleBse plan to give the oon. greganta suffiCient time to get to their seate from the Appleman Chapel, or from wherever they may be held up beoause of the effiolenGY With whlGh they are kept baGk dur1llg a sermon or speG1al prayer. I knGw I need not suggest to YGU what deviGe YGU should employ during this WRit. I have noted that sometimes the organist wl11 pley. but whatever method 1s used wl1l be satls. factory a8 long as ourcongregants have suf'flcient time to reaGh their seats.

I realize that sometImes you may be running behInd sohedule and need to make up for the lost tIme. HoW. ever, please see that even 1r thls Is the Gase, that our oongregants do not run lnto the above 81 tuatlon. on Yom K1ppur.

PK

S~n~ l\. R-,Professor Mo r decai H. Kaplan . - .

Il1THODDCTom~ ilEliARKS

We ' are ga·thered .. tGg'ether .tb .·ror~:1Ula teo:' fl ~e~ sa..:ge · vihich wi l l be inspiring to oUP[: ,elves ' and : to our conci'egat1o~s . I .. · sha,ll · fO'llow ':a different i:n':oc~ C.:'\.l·e . . t~~is yea r :fror:l tha t of prece.dipg years '. Instead 'Qf givi/l(; 'you & nUl~lb.e·r of G.ispara .te theme?!" I , ' shalT try to work out witl1 YO:J a · cbtL").e·c.ted series ' of , addr~sses . f:Iy motive . fa:!' doing this 'is the f .act th6,t the Eigh Eoly . Da.ys . a'fford an ·-ex'c~l·lent oppo.:r'tt.':!li ty. fo:, ea ch of us to info;rm our people' what Juc~aisl'n :i s~ JUP.31sl:1.o.sa ·whole . ' No do.1pbt a~y. · indivIdual m.essage th~t \/e' bring to tb.cm in terms of _the!il~:;' or a." series .qi' top-i cs is very i,lUch'\'1orthwhite; but I f .eel that ' if ·these themes· 8re dispai>~t"te, people COF,e ayray in the end \'.'1. th th.e. · feeling' tha ~ on€) t l. 'El8e i'p~ c<l~-:.celled ·out the other • . And vhil e they carry away,. ~o to speak , .a good' feeling , : $.nd some times, _a . fe 'e1ins of b~ing'g09d as e. ~ '·~.sult of .having J.~tended ti)e serv.ices, I don't think- they go a'Nay l">...eving lcar:led what their dl..j.ty · as J-cv;s ·is gt · thc·-pr€sent . t ·:r..r.;.e . We hav~ c.n excellent ~ppor1;;un ity on Rosh Eosl"".!.anah and Yom Ei))ur ~t:9_ provlde our people VIi th a survey of Jude:.islr. , and .particularly that ':ersion with wt~,ich we are ideBt i fied -- thc 00l'!Se:('va ti'JO movoment .

y~'u have ;.16 'd'oubt r,cccivod sCrEio l1 outlines 4ea,~iqg with the VJor'k 'of- the So ,inar:,r ; ' : ·;:;lJ.e · Ul'J.i t;ed Synagogue and thQ ,Ibbbil1ical : Assemb.ly, tryinG -to inter.cst the pcopL: .in these ins-ti tutions as. bearers. or -instrui;0nt:;; of ·tilo· Cons,oFvative movCthcnt~ ' These sennons I find 'VCTY good i I t~!fnll: <."l. 'lm9.~t everyone of . t .hcm iws sOwething .. eo.nstructiVc ·to '2.~y, aport r-ro::t' tn...:: . particular purpose of interest'ihc; our pe opl:c in ·t hesG in~tituticns .•.. Bu:r I think they .w ould' be- SCm01'ih2·t- stronger 'o'i;.f thc-y wero "in tc:s riCfcct o:into £l. .~or:J.plGte -pattern of COnSG1'-v8tiV'c' Ju6o.ism~

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'rhc way I c::-~p cct· to 9!,O'y00U ~'/ith. thi~ .seri es is ·t .o present six dis .tinct -:pril--,.cipl (.;s· ·C~: coqstituting th~ ba'sis of Copscrvct1"'Ve. Judaism, and ·to di-vidc these princlp1 c!s into ;ou~ sermoas • . 'rhe.

, first sermon to be Given ' qn th0 T:r=:;t do.:.~ of' nosh .. Ba~hanah . will b e of an introduc:tory cl1sr2.ctsr, a t tho (;!~c1 of .... 'l:lch thes e state­ments will be G i-" ·~n .in . ':::;rUin,!!ary {orr.; • . The sc_cond c. ... J:;.y w01.tld ·b e . d..:::vot6d ·:to thc' ·first t'.'IO prir:!.cip.lcs ~· clbbGro.t:::;d in y.0,tQil.' ~ The sam£:· will be do.i:J.e on _ Yom ~~i?uur e.\~6 with t~:lG third and ' fou.rth , ~~nn on-Ix'~!: r¥N~;::. ~:itl1 tho_, F;fth ~md s.~xth: .. $O~?~~ hnvo ::.b' idea of the .g(,;';ner~ , ~ p'<;i:tt.'~;:Pl tta t 1. ~U:;t;f::,} t .:..n tl}.LS , Sc!."J,.c .... .

Introductory Sermon Outline, 1st D<:-.y .l1csh -Hashanc.hwhich · includcs S ta temen t of S lX princ,iplcs . I ' . ' - . . _ . Tcxt: - ~sgim 27 - .. I II H i '~ ' .DD ~'1 «.~ ' ' 1 '~ .

. wl1i-ch :tr2ca tion D·r~-,.a<H:"ib_cs as the ·rcD.dinG dur.ing --tho m'oTI:th 6f "Elul cnc1: the' ':'.icnth of~ Tishr ..:: """ to the end of Sulckoth, by virtue of tl1a fo c t 'tho t; it is r ela ted to the ideo: of. pcni tcncc

The ?snlm VOiC8S confidcmce, Villari ',;0 read it literally, iJ.? the 'fac e of r~!o rtal foes mcJis:J9US foes . The source of that

, fiJi Y'Y't< 1:J1 iT )i ' 0 1'3 D c.:!. 'J J D:i.' \J 1:11 ; ' " 7n \J ,J ' il :l :,' •• • " n l<D \ n 7 1(:1 OIj N

confidence Is God, whoso P1"otcctlne caro the Psalr;llst experiences whenever he visl ts the Sanctuary, tl1.cl:' .... he fecls relieved of nIl his anxieties llna of all h~s fears, (:6nfidb~ ~ ~ ~~ t= Goq .\yp .. ,~ ~<?lp him.

~~1 " n'JJ ·nl ~ ••• ·n~~7 nnR ••• n~' DT ~ l I~~ll ~JJ~~ •• ~

Why exactly is thiE'. psalr.1 selected for the penitential season? I believe that in r60dins tho ?SalDl, our ancestors intcr­rcted it in accord with th(: ~pirit of tho penitential season Elnd thereby deepened its significance. To then the foes tho pso.l~lst speaks of arc not only hu.:'!.nn b:.:ings who threaten his life, but ,~ .. they represent the Zoroes· of evil, forces 'i'lithin us the, !i'lJi t:b..at threaten our inner health and l'C':'CO of ;;lind and soul. 'l'hey read this psalm to regain r."!orale , :l zest for life, the incentive to do their best 2.nd the courae;c to meet the worst that might be­fD.lI. So this psalm hcs unlversally timeloss or timely meaning in tho tit hes tlcc.ning for viha t Goes on in our inner lives all the time. \'jo nrc beset by thecc enemies of our SOUl: irrational drives, desiros and fOCirs vJith ':;<hioh He struc;glc continuously; and like tho psa l mist we too have occnsion to ;::nt(;; r the Sanctuary. The Sanctuary, fer us is U:c Hi....;h Holy Dey season. The H. H .D. season' should be that Idnd of Sc.nctuary \,lh ich should serve the purpose of rcplonishins our morcle .

What r.J.oralc moans ill tcrr.lz of r :::: liSion ••••• specifically would be dlacussccl on Kol "£'!idro ni.3ht. Eorale which means the incentive to do ones best anc':. t:le courc..:;e to bear the worst that &'lay befall on(;, is noeded for nany situGtions itl hUmun life, and whnt it monns in t crl;1s of r~ licion , 'Ni ll be discussed spocifically on Ko1 llidrc niGht. "il:y post~on;.,: it to tli£:,t tirJIJ and not discuss it immcclia'(;Qly1B€:cn.uSJ 1f' rcli~lon is to be effective, it must function not within D. vo:cifum., but in the context of n cultural heritac;c. Religion in and by itself •• divorced from the context

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of life is mcaninr;lcss Dnd incftcc tlv..:., and for that reason it is neces~nry to discuss first the context of Jewish life, 'w ithin which r e liGion o.s such EWy serve us ~s th0 SO'.lI'CC of r;lOr Ellc. In othe r wordS, instead of discussi% tho problc.:n of ;71oro. lc fror.1 all angles of hu.rnon life, we shall c.ddrcss oursolv(;s first te the problem of morale as tho coura;;e to l ivo o.s Jews , as Ar1cricon JeHs, and the nOQd of replenishing that nornlc in the Sanctuary of those days, the H.H.D. s co.son.

The worst possible end r:lost cOIIL.C!on mistake about morale as Ar.1cricnn Jews is tho. tit is pri:norily a na tter of succ()ssful1y cor.lb:l ttin3 an ti-Scm1 tisrJ . PI'00CCU~}c~ tic!'} wi til cOl,ion ttine; an ti­Set'!litism has been pl~il:'jar ily r ;.;sponsibl" for thc lowcrins of' our morale. The courage to live CIS JSIlS b..as not boen aided by our wCl"'r3' about antl-Ser.1itism.

There is a stril~inG story in one of the r~cc:nt novels which might very well serve na n pnral1el of ~·;hn t happens to us ss .Tcws ••• That Novel is !lHtmtcr's Ecrn," by Harriot Arnow. It describes

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a fal~r.10r ~n t he hills of . Kc':rl~tlc~:y o.lho bcco[lc S cb-~ed vd th hunt ing · doylU Do great r 9q. fox nici~n, ~·. :~~ cd King Devil, \'1hich' has ntmaGod to 01000- him fOl" ycers.' It ~1[ : 8 killed off his chicl~ C'ns, hunting dog s etc.- and he bCCOI'.lC;S obs(·st>:.....i to Co.11tu rc it. In tho hope of capturing the f ox. tho f'~r"J.cl" buys pDdigr ccd f ox hunting puppies at great cost,· and f oeds t:10C at g roa t expen s e , while; .st3rving his own wife and chi l dren . HOniJY fror.l tile eale of eges GOcs for dog fo od j pups ge t :-,l1lk whi l e none is 10ft for the babYj his fences

·arc a llowed to go t o ruins; l oose rocl~s and c;ullics with'which he hns no tiac to bother, prcvent'the proper tilling of tho soil, his ferm s tock cnd soil wither , he..: ends up wi th no thin,:; but Cl~pty jars i n thc kitchen cu~)boa:..'cl . \{P..at a striking pc\rollol of the wo.y we Ar:wrican Jcns have nc .:.>l cct .... d our spiritual heritaGe as a result of our p r ooccu pn t ion with anti:--Sonitism~ neglec ted our spiritual lives, the cduc~ tion of our children, our entire cultural and religious possibilities. We ere busy hUIlt in:; King Devil of anti­Ser,li tism, and we spend c lot of f,1 0noy on -,1ho. t OUGht to go t o build up Jewish life ..

Tho fnct is t hu t this 'J r coccu '1otlon r.' ith ontl-SeL:li ti sm d istorts a ll our other JCi.":, ish ac t iviti es. i.Tot only docs it tal{Q n.way f r on other activiti e s but oven those we do corry on - ­philOonthropy, Zionism, educntion- .::! r c 60D.i~cd to this obscsslorh A g r eD. t <lea l of Donoy is \'ic:.s tCC: in the func-tionins of our PUblic fio lations Agencies. As illus t rat i ons of the exten t to vlhich m.oney 1s WD.stcd on this activity - I C~;l t ol d. thn t in a ccrtn in to;-m, one of these public-relations cr3cnizations cs tnblishcd a dental clinic, t o gain good VJil l of the Gcntil::~s. It is- sup;os ;,;:d to be non­sectarian, but is used 94% .by Gcntiles. I n E!.nother town, the dir ec t or of tho Yl!HA tole;. 110\'" cleverly he norl~e:"1 the p:.~o ject of building 0. YNHA by tho JC'.1 1sh connn.mi ty. · Hl; ~ot the dir oc t or of the loca l YECA to writ e; u lettc.:r sc.ying that the Yl1CA cannot accept Jews one:;. therefore t hey hcd to build Do 'Y!:·_:I-lA . This obscssion is cxp l oited <lnG. authentic cction is G.ist;0.('t.:::ti .

The firs t thin!!; wc worry o.bou!; "'lhe!' .. \iC read of criMe in the nO\=;sp.apcrs is whether it has b OGn comi:1it':';Od by II Jew. The f\Jar of onti-SC!:litism is undoub t edly one tr..c,t obsesses our peopl e . 'l:ha t is our state of i!linC: . The fnct is t h;'.t );.;c~ lc arc il1tc r es t c;;d in it. When Jens cet tOGether, the first thir~s: they t alk 8.bout 0. 8 J ews is not r c.:l i gien ; n(/w thc.t Zionis ~~l .and ::i:srael are subjc-cts on t he front and back pages oJ."' the n(;V1S)npc:rs, t hey arc t a lked about. But the first thins ' J O-'-JS tolk about rihem tl1Cy re turn from vD.cation is hon t hey go t 0.10n3 uS J<.,;r;s, NOAt to the ':;eather, thD.t is the :;;:>rine topic. It is the J ewish rJcclth(;r , the COr.1r.l0n denor.::inator. No. turo.lly any social wcrke:' , for 2ny of t~1c cause s will want to e;~p lo1t that int.:r.::.st end d00S cXi.11 oit it. It distorts o~ny of our cducc.tiono.l unG.ertakincs beec.use they arc geared to this obsession . Even our interest in Israel is neutrclizcd by the f ea r of c.nti-Sc;"1itisn, (refor to articl es i n t his non th l s issue of

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Reader's Di gest.) (Note also, 'a "statement by Irwin Shaw in an articl e in the 11 New Yorker ll _ lilt is often said that the Statues of the two men who are really respcl':.3ible for the establishment of the Jewish St·ate wi l l bG ergct'ed ir~ Haifa -Hitler and Bevin . II) ·Thes~.ar·e the facts. HOi,'!: . r:o 'N~-fee l to .... Srd these ,facts?

, ": It is only 'by cultinitinG- 'our spir~_t ,~a'l oherftage ,:3.h ~nd·· .f-or -1 tself can we aohi,eve .. rtlOrale Rnd ' live. as·~'.A".me~hnin .Jei.irs • . -',rie need- a body of peopl.e wh'o will e'/olve a · coris Ls-teilt ··ProSl"'2:hi: : fp.i<o :'. livip;g ;~ 'here'and carry that purpose into tef 'eet . ;', ·····r· ~:.; .. .. ;_' . ~ ~.: , :.';? /_.;,;':

, _ { . -, ' .. · ~,_ ~ •. f:~ . .

. ,'_ Who' 'is tl'E t bodY' cif )601)1e -to be? I:t' ,¢snnoV':be: t-b~ ", .::-:. ' Or-thodax who ,have' -ho need for imy' pPocram:'o-thep'~ than_ the '$'hlilhan' Aruk-.. ·· They s,e~ . no rieedfor modifying or·· 're-rnterp:('et'ing ' :.or: adj:ust -

. i}lg~ '; It ce.nnotbe. the Reform.. It cannot'~ t~l.~.~·~ ,'.\'l,h~ , :'P:8;v,€:_ to l :ive dOjo7rt ' th:eir ·mistaken program, :,.:110 have ,lost ·· the liabits,a:r;id thought­:·,.i'-~, .patterns of Jewish 1if.e·. It cannot ~s' those._ W~1b.:· ?-O. '. !10t',_:r.egct'd .:r:.e1igipn .... as. tho unique eXi)!'essiori and I!'.?s't irr:P.6::rt~n.~ . exper:t-e·nc~: ·.of :collec;tiy.e .Jewi'sp., life ,. ',;0 r::ust staJ.::e 'our h'opes' h6~I " ~on ' the- ~.ol.j.P ~.ene 'ra;J.ly' , 'i'~nt~f,ied :& S Conservative , t:1at" gr.ou jr \'I~1ich ,' -. i:s cent·c.r_ed "~b.ou t the;'. Seminary, the Rabt inica l As s errbl y arid the Uni ted .Synagogl e , the onl y gr.oup which has been alive to t:1C changin~ _ scene and ' has av.oi ded a rigid formulation of lts position, ' hithert.o,. , · The fact tha t· 'this -group', identified in people ' s r.iinds · a's 'C:oils-e-rvativ'e:, has n.ot 'formulated a s·et of principles to thi s. day~:,' .a:t,-l;;e'P'.: hayipg p~ ,en on .. ~p.e scsne 'f'O:p. : a ~entury is due to so:r.<:-thing lnh~r_e.ht,.:is:d,u~: 'to

• Vlh~~ : VI~ . sncj : .. ld r~r;nrd as &. vi'rtue in this b.ody of' people}" -ahd' th~t ,is , :, t l?at the ach:.:.aJ.: scene ir; Jc~';ish life 11as been :crJntinllaliy--' . . Gh anging and· th.eref.o;re, it llns oCBn dif.ricl~lt' tb arrive ·:at . certaj.n p~inclplcs. that would not be, o·u.tlived In ·-the : c,?l1r·s-e:of . . a d·ec'~de- ~ . ' ·

The situation ;i:n Jc:r!ish lif0 , ,ev '?r since the ·:end.' .af the' 18th 'century when.' Jew s began t.o, bo eMancipated' fr :m !·.'iedievali sm , .' ha ~ , ?c ::n '0ne or st.orm 'and str~ss and has not r>3-ally ' stabllizeq Itseir until .our day . Now it is. begil1ning to , as~u.~e .8.: f'orm whic~ .it is, bo.und to maip~J!.i_n '.i'.a.r 'the f'ut~c indefin.itely . -.A's ' l.ong as we d.id hot have Erctz:'Yisroo l , and as long.u s our p.o.sition arn,.ortg· the nati.ons was as indifini tt) as it had b c_:m , sue ·-to t.llC dcimand on the part of the nati.ons t!1at Fe bcc.or:10 c.o!n~)lct.~ly absorbEld' and · on the oth9r h~ll:d, our mm desire to r (.;rna in alivo;;; 'and a distinct people, it was im?os~,lblc 1;;0 i'ormulc"tG IT ·?rogram for Jet:i ish life, . , NOVI, with the

··cs·tab,lish.'"nent of, I.sracl , ·~,:c ':l"VO CO!Tl6 t.o· do -point· where ' ,,'lC are in a position to rormula.te a set of guid:in.f3 ,pr.il;lciji'es f.or- .o·ur '- future

, .i

as Jews WllO expect'tc live as JevJ;:; ind h'i!:ng ~lP .our children as Jews in the Diaspora . :. "

It is highly im~.ort&nt to knd~;.; wha't" 'o\J.r't s'tatus~'ts ' ~ t.b ,be in relation to Isr~el, v:h~t:-. i9 -to be- thCi! ,na tu're', of"--ouz' _- religi'ous ' development c.nd h.ow '·we-.,('·X:;:Je.c;:t. pn ·the _ .one ·.h¢n1 :to: !oo nt·triua 11 ving as , members of other .patd:on~ · and, 'at thO" st'r.tc, "time:' m.i'int'aI"ii · our i .qeI1. t~ ty as'·· D; ' J e-w,:t:sh.: pCGple .~~.ou,Ghout' t.h-~· . vl: or..J:4~; ~ :

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, . , , ., . i . " !

' . .. . ', ',

. '." ., , , _.- .

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One fact which has hitherto Dl""cvented us ' f'rom arriving at a set of princinles, and nmv can be dCL'.lt wl.t~ is th~ existEnce of diversity in beliefs ;::\.;1(: ~~)racticos Rithih ,world Jewry. I-t is now of utlJLOSt impbv.t ance 'to' arrive -at the gUid.ing principle s which'

-.will be on the onc hand Ull ifyir:!£E" and on the' other hand allow "for cm,:mon ground for the dlvc:..::;o;:;e clements crne,ng us.

This lead up to " the.: su:..mnation of the ? r inciples w~i:ch will DQ discussed in the other ~h!"c-:; ser:nons ••• ~ ••

. 1) ' Indls:;:>cnsibility of Ere.tz Yisroel for Jew.ish lifo in the D1'aspora •.

2) Organized J0\"1i sh commmity as the only medh.un thr"ough which Torah.,as living law 'can ·function in Jcrlish lire .

3) Indis~onsibility of reliGion in the life of the individ­ual and its primacy as the ~xprcssion of collective JC'Nisb life .•

4)

5)

• 6)

Q,Pne·h.l:sion:

The ma;ximum possible plcntltudq of Je'.vish content, in­cluding the use of I!cbrcvr .

Fre ~ qom of thOU01t and cxpros~ion ereativo Jc"'!i~h . ;'ifc.

(!s .,... "

indispensible to

The foregoing principles 00 nsti tuto Co pattern in which each is to be understood in the ~isht of the other .

1. Rc·cfcl l the original text and r..:minq the 'people of vlhat you said; tho.t these days ['..r e to serve as n

· .sanctuary to g-iveus' morale ""as Americnn-;if;1ws and thcs·e are the guidi:-~g principles to -be understood and asS'imi­lated. Conclude v/ith one of the verses ••• eg

or

2. "Reemphasize the ,?oint nad.c t!1o.t the most cO:-".r:lon mistake I!f~dc is in .our thinking that our ]l1.ornle as Jews cons-ists in fightinG anti - semiti sm aRy_coHrt~9-ei1"il1 \'lith Is. 10 : 20 'K' !l ~ (Israel) ,,([1 . . . ... " . ,

. . (Diaspora· .JevlI'Y)· " )9 19211 • • •• ~py· n·3 nO'~91

notu 'SECOND S.ERI'ON OUTLINE -- OfJ.!'~. Kaplan) 2nd D2.¥ Rosh r-Ias'h""nah

Text: - · Isaiah 52: 7 l~O 11·~7 'OlX ••• .,.O:Ir.Hl ·7l., o",ni1 'HI l,l1NJ no .'·i1~N .

What has ~appened w1th the establishment of Israel is not the lulfillment of prophecy but a heraldinG of th.s..t fulfillment. 11 He

who brings- tidings orillll / ~ Ol'? ,"} announceJ'1'e nt J a , ') )0

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" It is a forerunner , an

The 'establishment o::~ th<~ State of I sr ae l ma.kes. it n eces s ary for Je v-l s in I s r ae l r,nd in t" :c D5.aspora. to rcconsti.tute themselves as a religious pepple with A se:ise of mission •. The Jews in Israe l and the Diaspora, t he Jewish people together, deliberately should de .clar. e t 1Cmselves tn the form of a ccvenant as being a people, a religious people, Vi ith a sense of misSion. I mean this in all literalness , not figuratively. We mus t know our­selves, in the first place , as a people !1istorically conne cte d, a people possessing a co:r;mon heritage of . culture . and r e ligi on, r ooted in Bretz Yisroel, \'lh~ch has its highest exp r e ssion, Its. consummation, its fulfill tlcnt , in rel igion. That has to be f ormally recognized and acc'.)pted. Eretz Yisroe:l is indispensible t o Jewish life in the Diaspora, (I usc Eretz Y1sroel adv isedly, n ot Israel.)

Erctz. Yisrocl is indis?ensibile to Jer,rish life in Diaspora: - First, as validation of our past. :'Jc v/ere the first p eop l e to achieve:: the maturity v,r:"!:Lch enabled it to make its history a consc iously determined influence in its life; the first people to b a se its unity, its life, not on its relation to the :bndscape J to physical nature, but to i ts O~·f!1 history. I t t old the story of hav-l ingbGon q.ct1fRn4Bd frein / .. br~ham to whom God promised 7:1 1 :1 1 :lil J 1 ~N "'" I rrKil J'lr~ ::1'11.. rI -t~1:' .. t prcu0r.1ino.nt gaol or evolving an 8xomplary life tIlut' is to be a soU!'co of 'ble:ss ine. It is the- sclf-dedico.tion of.:l p,eople t o a pur;>OSQ , i'!~--.dc!l. has its ::-'oots in its history. 'l'hereby tho· Jewish people has brought to hli."'nrn lifo u new dimension. It he.s deepened hwnan life. It lias taught r.enlcind to find connec ­t i on ·and meaning in the events of hur.:cn life, to discover direa­tion a n d purpose, vihich concerns the whole of hump.nity .. How, with the establisi1lnent of Isr:r.cJ. , wit h the rcsu.'1"ption of' nati on a l ,life in thc.t lUnd which 'was t he scone of its early exis tenc e and Which \'las tho go.~l toward whIch it hl.1.d ccntoreD. nl l its hopes , with that tf' sk accomplished we cnnnot hGlp but feGI th.::tt there is a certain ordefrlines's and ~n,eaninG to history . This dimension w-.1 ich our people has given to human 'c'onsciousncsz is genuine, ClS genuine as the laws of nat'.lI'C. rJe nc r, d that kinJ. of confirMation, of vo.:lldation, tl18..t life ' h8S meaning , thnt history is divine. As Je .... 's in. the Diaspora. , we nc .:::d t ho. t Idnd of as surance in the meaning of

. human histGry.

Secondly, we , n ~c.d Eretz; Yisr oe l us a meflnS of ill1ifying Vlorld Jewry. DiverS ity is the gre3..t problem we havc' to cope -1I';ith as JeW's. Di.vcrs i ty of b8.ckground, of different nationalities and of different ways of life, whcr0 c3dh JC'irry natur{'.11y · tends to take on the color of :the life :around it. Also '::ithln Jewry throughout the viOrld, t~16re .ar e so muny trend.s·, so l":'tany views abcut God, ab out hu:nan beings J l'.~out the :J l o. c ~ of t~1C: JC'Nish people in history, e tc. We need a unifying force. . I t C:HlllOt be a doctrine. It cf'..nnot be: even a ,certain practice or ritual for in their observance there is no

' .

-7-

uniform m3.nno;r. \"Je, thcr€;forc, must f~.ll .ba.ck on the corr.rl1on interest in Eretz Yisroel, its r;rowth, its pro3pcri ty, its spiritual future, etc. ·as a bond for Jews t:i.U'l'Jughout the world. First it was t ;1e

~ -hope of achieving it; now -its nch16vol'llont wi,ll serve to -strengthen its effe ctivo.ness as, a u-Tliting bond.

Thirdly J . VIC . ne ,,,,,d . Th~ctz Yisrocl as a purposu for- the future. rje neod it to help. cnvisag,:: rGp · us t :1!!t very mission I spoke of, to be a religious people nith .c. sense of mission. ;10 Jews need to

&'10W the possibility of n ::?cople th8.t can counteract the menace of. totali tar.iani.8m, both c c':)nOl,1ic Rnd nn t i onal, a people that can ov€.;rcome chauvinism for t~c S8.}W of world unity. How necessary it is to illlV0 a nation in the Vlorld that can -trar,sccnd its own sovereignty for the sake of world welfare' Tal:e the example', shov';n recently, when , the question of the law ag~inst genocide came UP before the AmcriC:'ln 3ar Ass:)ciati'1n. Tho Americcn Dar Associc. ­ti.on passed fE'. resolution against it on the ground that as formulc.t­ed it might impugn the absolute sovereignty of the American people. Genocide, the most elerr.entnl conception, the very minimum of humc.n d€:ccncy, is sacrificed for the idol of national sovereigntyt On the ot;hcr hand, you cc.II. ht..:Je' VJhc.t Pnlcstinc Jowry has alrc.ady shown~ indianti")Os of D. dif-i'orcnt kind of attitude to\'.'~d the wor l d at large and tm'.'o.rd its ;)vm people.

Q.uotation from an addpcss' by Governor Herbert Lchr..f':n: " Vi c here in the up,itcd States will nev..:.·r understand \,/~lo.t i-s ho.pp.::ning in Israel today if we examine th0 'nc\'! state on the basis of our normal every­day ider'.s c:- nccrning Sl).cccssful ;0vcrnm.cnt·. \·;:h:::.t judic:I.6us govern­

·r.:tcnt, as we undorstnnd th;.: t(.;!'m, would dt'.!" o inflict c.. rigorous aus'" tcrity progro.lI1 on its pcoplc-, so that it mi~ht welcome hundre-ds . of t :lOusands of rcfugGe s? ~1fEat State can no !l.-"..ffie, cxcept Isr:;\ol, that has invited tho sick and the mnined, tho orphans and the' nged, so th..'1t it might cure them nnd c[,re f or thorn? 1'!hnt other r:lOdorn State, having neither enough guns to protect its own, nor the bread to f'e e:d them, ncr enough housos to shelter them, v;o'.lld hr..v~ the CO'.Tn.ge to c.ssume the burden of housing, fcoding and givinc; refuge to some thousand additional persons a day?!!

This is an example "Jf the kind of a nati on we \"lunt Israel to becomo and which Jews throuchout the \1"10 rId hav.:, £:.5 their mission to establish. ~

0,1J.otation fr '"):";} statement by Lord Davies in 1942: "Whether we like it or not,and however inconv.::nic.:nt it m~y be, the Jewish people have become the perscnificat i on 0:1' the. issue s involved in tho world struggle betwe~n right and vl!'ong, b 6;twccn good nnd evil.1I

/" That a!J!1lies to I3rnc l J and all Jews tl1!'oughout the Vlor l e.. sh.:>uld be interested in k(;epinG I srr.el t~!at kind .:>f nation.

SCCO!1dly, Judaism S :Quld. enable. us to demonstrate not only h oY! a majority populati:m shou ld order its life as in Isr~el but also how a minority populE'.ti ::m s~oulj order its life . A minority population that is hi3k;ric in origin shoull not try to becomc a

-8-

<

majority population ••• whcthc:' that orgo.nlzutl!.m bl;) religious, national or both .

,----' As a minority po;mlatlon we have become integrat .;:;d into or

with, but not absorbed by, the majority population . How shall we achieve that; this latter ccnccption? Tho Catholics can serve as an example •••• they arc v ery u.::finitt:ly e. minority population which aims' openly ,to beC Qr.10 the rilajor-i t y popUlation, That very definitely implies certain policies thr .)ughout 1 ts life.

How to IJ.chicve this other canceptLm of a minority? We have no pr ecedents' to full bacl! on vlhich .~ . .'-:; ld cX60pllfy the process of bGing a distinct grau;} without hostilo compul sion or even compulsion in ~ good or tolcrent scnS 0 such as ~xistcd in those countries Vlhore State and ,Cl!urch were intertwined such as in GcrIaany be f ore the w~r where Jows hed to belong to the organized community or as in France bcf'orG tho C'Jn oDrdat came t o an e nd. It is in Amcricn thnt we 'h[: ve had to le:llrn to live as a distinct group on the be.sis of vo1untc.rism. And in America if We are:: to make vo1untarisnl,thc froe - wil l and desire on tho part of each Jew to affiliate hhls e lf wi th Jcwi~h life and JC'wish cOY:1ffiunitYJ the basis of Jewish life, it hes to offer t>.c equivalent of Torah as a way of li1'e; it has to rr;ndcr Jewish assQciati ;:;n into (1) n menns of satisfying th;.;: need for f ellowship; (2) ,Jewish affi1ia­ti()n or associut10n must bCCOT,lC a source of cthtcril ' and "s'ocial cDntrol in basic hun.an relntions-i c . Torah as a living la.VI. (3) If Jewish life is to ~ff6r the.: equivalent of Torah or a way of living, Jo\"!ish associnti:m mus t be t he insiJirati'Jn for Jewish creativity.

Surc::rrry: Go back to the text : m1<J.t is hnppening now i"5 tho j):'omi so of Shalora" of Tov " of Yeshuah J

both in Isr:!c l ~.nd in the Di aspora .

--- -9-

. THIRD SERHON OUTLINE - (Prof. ·11. M. Ke."lan) KOL NIDRE

?he .establishment of Israel and the organic JeNlsh community of America ~fill contribute to Jel-rish morale, but these cal:) only provide the context -for ."Ghe -most essential incentive for living as a Je"", __ religion. Yc,P nC8d Israel, you need community life I but they themselves do not 'l'(~present "Ghe central element Nhich is religious ince.nt! -.,e .. . ':!hey furnlah the body D.r Jel<1ish life, but the soul ot: Anerican ,leHish Ii vi.'!€.! must be formeq.. 1n mgral e in our day-to-day con~est "lith the forces of 8v1.1 " in n~ture ana:­man, Uhen health is good l ~·re need. morale to use it ":')ro'Qerly; in youth, not to 1'lD.ste our energies; 1n aGe', not to be discouraged; in home life, as :Darents , :etc •. Morale 1s "the ~'1111 . to ")e and do

~ pur ~Jest i~1 all ~he~e 81 tiJ.at1 ons "'nd the COUrR"e not to ive up. ,. e nee ~ l· in our Hor::;::; in Ol,r recreations 1n our poli tica institutions; as Americnn ci~izens s in our desire to Bee the l40rld freed from '~~l"S Qnd ·chrea.t3, of HarS. Use current .::'r!qv~l., 11198411 as illll~:Cl"'r:~ion of ho,-r bc..,.61y' lv'e need :-.1orR.le as citizens of 'i;he Horld. U:.110ss -; '.'0 can turn 'CO JeH"ish· life "'.nd tradi ticn fO:i' yonstan'ij 7'epJep1shment 01 '~ne zdS v I.or I1ving J 'ehe abfITtyto Ii ve '·,i S 01 {'.nd "~~o .cou!'age to d ie ore.veTY,-··i"YfS···;;fe-'·not'-·[.'"b"1.h- to trot<. J <> n"'~, _ erefore imnorte.nt to have that ins~)lratibn .

-10-i nclus ive sense), the rCA.llzation ttnt pC hp.vc behind us [l. gr eat anlr.la.l heritAge Hhich has 1."'l.3ted fI. rr.ill ion ye,'1.rs POS compared N1 th our humnn "history T-Ihicb h,n,s lasted only n fel" thou8!".nd years.

'·ITe ought to be pntient.l"l~h· t!lC fno t 'tht-l. t NO rlre not yet human. Ue complain of th l~ Q'l't.:)renk of the irra tionEl.I - in men. Yet ,we r.F\.ve only discO'iE"ircd t.h.'1t recc :ltly . The f,'1.ct th~t 1"e have not yet laarned to br ing i t n:~dn:::, cO.'l"l:rcl r equires DP...t l cnce . i'ie must identify Qur li f e as :?\j:-t of the 11fc _ '1roce-ss 'ln mankind, othcrtvise there . ~s rio, Hay of find.ing menplng i!1 life." ." ..•• A r eturn to t he age of Hcthusalah Mould net he l p . dclence , the Nhole conccntion of, "Tb'Rlu~~q'5' 19~,,~~ Ii" i 'J c;,~rlc rent conccption. The ancients sO.id: ...,--",,---o---o;";"',.,.."';c-::---r:-' .,- nIt 1 s only P. da.y. II The 1 d on of nn.ticncc implies that Hi] h~:ve to fI.dopt P. l ong-rnnge vie':r , · The idea o f ', fll0nSuring t18e by ou:r Ol,'n Indl vidual lives p.nd judging the np.ture of the universe by hm .. He personally fee l ?'Jout i t, [/lust be unlearned. Oth:er;.,'.i se lie· enr:.not "have the courage to live. The f.?ct 'that 1 t r:kues you restless J that is exactly why we need rellgi :)n. Any ether kinO. of religion 1s f[l.ke religion, magic . If they pro!'ilisc you upeP..ct) of soul" thp.t kind of llsole ll may be ob tain­ed in the fish_market. _ Those ,.ho [-.r.ve no compassion nnd pntlcnce are the first to f[l.11 into dospalr About l ife. Therefore ... Erev Yom Kippur tell s you 'chat conccr n"ing God which must forn the4bnsis of our mornl e . Di vine D<'.ti ence , Divine morale. Not merely 8.nimal sympC'.thy , but the feeling forcth...-rs in terms of ·God. If N·r. lT0.nt religion, t hat is just "'J!-.C'.t V'c sh?uld d o : transcend ourselves . TONard l·~h8.t should ve trp.nsc r ncl QurG elvcs? Tmmrds those t1.U'o things <'.~Jout God, ~is comp.".3sion nnc1. P.iS patience.

CultivC"-tion of r ali'flon n.S mO!'I'l.l a must hold t-\ nosltion of primr!.cy; not only in lifo of ir.divlc1.ual J et"is , but in-life of Jeuish pco:ole for Nithout forgiveness it could not only not aurv.1:v e J

it could not rGl1,'1.i n sanc. Thnt the Jcnish ·pcoole h<ts beam [1.01e to Burvi vel because i t ~ns, sC1"!ehoY been [l:~)lc to m~.int!"l.in ita ' .snni ty in soite of nIl i t 1".2.5 he.d to Gndure at tte hEl.nds of others , ce.n only- be explv.ir;ed on t ;13 p.s sunpt. ion t!"""Jn.: intrinsically the JC"lyish peo:ol e M.d had thiS t '.'ofold qu? li ty: cOrl':1assion Fl.nd p.?tlcnce . . 'I"he fA.ct 'that He ha.a. to ~·!~1 t t, ·fO thOUSilTI(l y"?[',ra. fo r the validation of history •••• I t ha s no t lost i t. s mornlo J it i8 ,.Tilling to tnk.e up life. T!1.c mnin Durpose of ri tUft 1 obs::;rvnncc 1s to malta of cnch Jm" a :,Jartlcipa.nt in tho collective st~iving of the Je"t'rlsh peopl e to Rchlc.ve morale. R1tuP.l obscrv[lt;cG is the common lanellr'.gc ,·thich JeN's use to give e:Qre3 ::i ion to t.h--l r fe .:;ol i.:13 , not ~s a nntlon in the senS0 of rJ. poll t lcJl1 n:1.tlon , but in the ~cnsel of !1 re~~~ls.~S people . A people ~'lho [0_-;8 : D ~N a "K •• End 1<Hh

YQ;·j KIP?UR . JeHish Life Abund"nt

The m~ln 'r~90n '50 /l1?ny ' of our peoule do not l~noH" Nhnt to be J ew's for 15 t.hat they do not knOl'l w}-k'l. t t o be JC"tvs ,.;i tho The JCi"J \·rho lived a tr.R.dl tion.'1.l J CHish life in the Dl'l.st never exuerlenced a sense of va~uou9nes3, emptiness . Fron the moment he opened. his eyes, Lm ';~il he fell nsleep , he had occnsion to express himself .as a Jc,'l. TJ:C!.:t llfl..S "!·he S.i ·;:;l.t~tibn in '~he past. He had p lently to be fl. J eN. 111 th, 'never .;:tskc'd himself : Whnt Shall I do? 9ifference fro.m being ,8. Jblv in Is.rael and beine; R JCli in the Diaspor n is. that being a Jeh' in IGro.cl one lives in onc c i vilization; being a Jm'l in the

_11_

Dlnspora, he lives in t~·!o. 3ut the majority ,civilization ha.8 the major claim on his time, interest, and energy . It 1s only' in hiS off_time that he cnn liv::; as a JeH, but he "then finds ,he has not acquired enough knoHlcE;c or interest. to be a Jevl Hi th\ The result is that cxce"Ot for the rO~j_tlne of SQ:nc ol)serv2.nce h i S life as a JeN 1s poor in content, J ewish lif ;.:; rCffi::l.tnS abstract and remote, ano. that is '-.Thy 1 t is vi!""turtlly a Ii1r.tter on,ly for the professionals , That is the Situp..ti0n. rc c-:,l"t..--.ln}_y can not O'l.llm<T th~.t situation to continu.<:3 . l _f He ,'"'.rr: toO b:.w€ Jel'wish 11fe, it must be J e\'lish life nbundrmt. It mUl;.~ t have richp..esB, content, MV~ 9.11 manner o f minds, have all varieties •.. •.•.• rr'he first prercquisitC\ i~ Cl

r.1orc int enSive _nnd. extenSive cduca·Gion. All aVRi l able free ' time must be utilized . Unless ~"e fn'tensify je!·rish educrJ.tion, there enn be no future for Judaism in America. At the nresent educntionr,l 1 e'l8 1 of Americ~.n JCNS , there enn be Df) Je~"lsh future. (The PGoyle must be given that ultim,·'ltum . ) A Wly must .be found -to develop a f 0cu1ty "for a rCD.9-ing knoulcge of Hebrcl1 • .

Tho seoond prerequisite, utilizing all public JeHish Rctivit­iea as Cl.. rM~nns of educating JeHs to the Hhole meaning of Jewish l ife. Good \"1111 , philanthropy, UJA, ZOA, et'o should· thetnscl ves become sources of education.· It· Should be related to Jm'lish life , as such e:ctlvltle-s are ,,,.rf\ong the Ce.thollcs·p.n..r-tlculp.rly., p.nd to , Some extcnt~ ' iimong the ~r.o.te8tD.nts . · liuo·h· ensier_ to utilize actual aetivitie's in nn eduop-tional 'manne r a l ong ·these lines •...•

Celebr!:l.t:1.on. of Sabbath, fcsitivRls ,:nd events in personnl l iff! shou.ld be rTlP..rked Hith a great denl of ccl nt, in Flo JC1:lish N<'.y.

The JOH'ish T!ro.y Should h,lVe something ~.i:·out it thnt gives it JeH·::l..sh atmosphere . The s e occf'I.3ions in the life of the person, the A.nnlv c: rsnry, the house- Harming, snould be opportunities · for scl~f_ expreSSion [I.S: JG·t-/s r e ligiously. . . .. ~ /

The cnli st!"Jent of creative artists to intcrpr'3t JeHish life and give ncsthetic content to SCI"i3n l ife . (Give the Etcrnnl Light nS ['.n cX9.mple p.n1ong ffiv.ny ,> Let th e idea of h::tving a mezuzah affixed to on e's home be tret:'."i;ed acsthctic~.lly, the ceremony Hi th tV'hich i'i; Shoul d be P-l:lt up on the door. A thousand and onc ~"ays. i n Nhich Jet'lish life cnn be mnde beautiful. Refer to Norl~ done by the Unitcc1. Syn<?gogue for I~the home beautiful. II If ~'Te concen"': trate on theiii lve ~<1ill have Jel"lish life abunde.nt .

~ HASHANAH it£.

Let Israel ,Do It (Zion1st Sermon) - --Today 1s the'only Hattorah'ot the High Holiday , season that does not addre.s ' 1tselt to the ind1vidual but rather to the Jew1sh people. We ·,recognize that we are part of the group and that the'ittit,ude towaros our group attects us ,as well.

In recent Jew1sh h1story there are two determining tactors of recent importanoe: .

1) The ,reducation in Jewish number from 16 to 10 million Ie ml;llion, it we do not count the Jews under Russian rule). This places a double respons1bility upon us in terms otnurturing scholars, etc.

2) Jewish statehood-~-TIle Christian concept ot the Galut sees us 'as a , group without hope no loriger a people. The Jewish concept ot Galut that O~)'I~" ')sa , does not envision a rejection. T.b0re ~s hope and premise of redemptIon. Even now 1;he vision bas not b.en fully realized, (The city of Jerusalem; tbe W.,lling Wall). , '

Tbere i. :tuch for us to do. We must beware of those wbo Bay nLet I~;rael do Itlt ",,--take care of the newcomer::!, pRJ.vide fer the rf::lllg1ous nCieds of world Jewry, .foster tha HebriJw language, etc. We must nct push too tar our earlier arg'Ul:I1ent E',S Israel as a spiritual canter so as to weaken our efforts elsewhere. Our om observance of Judaism must'vindicate the st&te.

We must prove that Judaism is not a ,tribal religion but rather that we are a universal people, wbo do not need pernecution to exist. Paal;" 106:l5---We must be aware of the tregedy cf having our desire f'ulfilled and getting for it a leanness ot soul.

Close with Isaiah 69:1.

X2!!! KIPPUR

~ Nldre---~ unspoken ~

Open with Isaiah 5 as background. Frequently the intuition of the masses is very sound in certain matters. Many Jewish scholars opposed the Kol Nidre prayer as not being a sufficient-, ly inspiring text for the occasion. Yet it has per.l.ted~ lts melody has great appeal. ,This sound mas. intuition may be found elsewhere (We now aocept the Negro spirituals laughed at by musicians in the 19th cent'ury. In framing the Consti­tution it was ' the mae.e. who urged the immediate adoption at the Bill ot Rights immediately after It). There ls a great moral bruth in Kol Nidra. It underlies the plaCe of the vow ln buman 11fe. Only man ls a promlse-making ,creature. The social oroer depends on the sanctity of the vow.

"

· There are three k1nds of promises:

1) That of Deuteronomy 23:24 'DVn "nDw .I'D • Kol N1dre refers to the vows between man ond God--­the spoken vows (ooming to the synagogue, not 10s1ng one's temper, eto.). We need to be 'reminded of these.

2) The ~oken word--- '2~2 " Dl (See Shave 22iB as t~s piaceeven though unspoken). Many people ' do it. The ohild who promises himself that he will surprise his parents, the individual who vows to turn over· a new leat.

3) The "A the

in us by virtue of our b eing--­",",ft_ II Ismel's prophets rebuked

breaking the spoken vow of ,DIIH nil".

In Isaiah ohapter 5 no speoifio sin i8 mentioned--the sin 1a that Israel did not live up to the promise the t lay within it. This is the greatest tragedy. (see also Jeremiah 2). on ,B larger scale we all await the fulfillment of the promise of America. We await the promise of the fulfillment of the Jewish oommunity.

There ars two real enemies:

1) Saying "I heve done a8 well as the next fellow." 2) Saying "I have done enough. II

We must avoid the spiritual isolation of saying "We have done more than our share. 11

We must seek every opportunity to do whatever we oan (See Midrash in Y. Shimoni of Malachi 3.18 on the words '12, .~ , ... , ). Vlose w1th the verse 1n Habbakuk 3;19 '1ft'" 'n'D2 ~. ---the prayer that we walk on our own he1ghts and not on a lower level.

.. .. .. YI2KOR

~.!! Death

No philosophy of l1£e ,is possible without answering this question wh1ch is uppermost 1n our minds this day. There are three basic attitudes to death.

1) That of Job 14:12, thetdeaih is an irrevooable end. This idea destroya man as a responsible moral creature. (See Eooles. 5:15 as well as Omar Kheyyam). Surpris1ng­ly enough one would thing suoh people would hold life even more saoredd but this ,is not the oase. (Quotation from the volume Saints and Sinners" by G. Bradford on page 27, to the eHeet tliiit those to whom the ,11fe of this world has beoome all In d yet at the same time

almost nothing are s1ngularly 1ndirrerent to human l1re and death). The atheist, ~11e7rand, at the age or 83 said that the result of it all 18 fatigue, discouragement and disgust, .

2) Among ph11osophers and poets the idea or death!! !a (Also 1n Job chapter 3:17, death 1s Seen as a rrom sorrow). iIluotat10ns a) Robert Burn.'

"Man s Inhryenitz to Man." (Death is the poor man'. best fr1end ; b) EiiierS'Ori's "Good-bze Proud World, 1 Arl ~ Home." The result of suoh a view is to say ~ltElISla-prrson with nO real joy or sense of ach1eve-ment.. .

.l The v1ew of R. Jacob 1n 4:2ln': 1 ---Death 1s a gate. Poem of .James Oppenheim "l!! World '. Great Religious Poetry," page 695 describes death as a swinging door. Th1s 1s the ,.,..bb1nio v1ew,.- '1"n'lI'

In rea11ty no one real.ly k'l.owS whato.oath is. The approach we chooo ·, ,"olds the charaoter of our life, W. ll:ay end as did Talleyr , ·.".l or elB e we may CB¥ w1th the Po"lmi.t in Psalm· 139 VerSe£! Z;;,.,;;f;:!'!' 0'1" ,.,'2 ·"JnJ •

.. . ~ . 5713

INFORMAL OUTLINE OF HIGH HOLIDAY MATERIAL PRESENTED BY DOCTOR

MOREDCAI M. KJlPLAN --.. -----_ .... _ .. -"--- -- .. - - ---- - -_ .. ---- - -_ ... ----- .... - - - ---_ ..... - _ .. - ---

The High Holidays unlike with an historic event. of God---

l!Q§!! HASHANAH

the three fesitva1. are not connected . The main theme i. that of .overeignty

, , ,'Ia:i 'll!; ".,Ii

Ca.Dn ';Dn '.,'pn ,~" Rosh Hashanah imp1ie. that religion can h~Tp ~1Dg abbUffi peace. Yet many .ay it i. unreal to believe that religion can contribute to peace as religion has incited hatred and rivalry. In the name of religion we are called upon to war against oommunism in order to· b ·ring about a world of peace.

Whi ttiker Chambers book, THE WITNESS See' the danger in Communism as owing to a great faith in man which needs be countered by a faith in God. Chambers sees the need to mobilize against Communism and to aocordingly oppose national economic · planning, etc.. There i8 a :rad today to attack pro­gressIveness 1n all areas (education, politics). Some even oppo.e · teaching UNESCO in the schools.

THE WITNESS sounds like a call to return to God and do re­pentanoe. It might be likened to a medieval crusade against the Moslems when religion was used as 6Da~ of warfare. Chambers and the chUrch emphasize faith in God (democracj as opposed to faith in man (Communism).

Hew should Judaism react? We need a clear idea of the meaning of God as the .power in the world and in man impelling us to be fully human. We need to combine two contending trend.: . alThat making for independence, and b)That making for interdependence and group belonging. These need to be understood together and not as antagonistic. Collectivism alone . lead. to tyranny and inhumanity (God does not want that kind of collectivism which has no freedom---cf., Tower of Babel ·story .in the Bible). In­dividualism alone may lead to v.iolation of CIvil rights and opposition to equal opportunity and academic freedom.

Chambers distorts the true picture in juxtaposing collectivism as fai.th 1n man wi th individualism as faith in God. Chambers himself is not clear as to what consist. faith in God. (Is it faith in church or 1n onek ancestors, etc? If so, is this not faith in man?) We know that if we lose faith in a Child, we weaken him. The alternative to faith in man is suspicion, fear and cyniCism. Chambers himaelf admits of man that. he has a craving for justice.

MumfOrd is CONDUCT OF LIFE stresses the great progress thet hea taken place in the last 500 years · in scientific outlook, etc. but which hes brought with it concomitant problems. This is to be expected.

-2.-Lack of faith in man is in reality, human hatre<l.

The rabbinic comment on lD~ ",~ n2na, that ,D' in Gematria equals , a'n~. (86).

(nl.n~ n;oD ~, ~n, n2'

Man must combine the tw·o tren<!s of in<livi<lual1sm and colleo­tivism---this synthesis will make for a'~11 , harmony, an<l wholeness.

1) In the home as regar<ls parents and children. 2) In national self-determinism an<l worl<l government.

Mumfor<l speaks of the inadequate opportunity for spiritual <levelopment as well as the lack of the basic necessities of 11fe. Vie need men who seek the fulnes. of 11fe. Faith in God in displayed by faith in man,

Tschernichofsky--- ''au DU' " • Faulkner---"Man is immortal.e •• capable of oompassion, sacrifice and endurance."

Closes with Messianic vision of Isaiah 10.

12M KIPPUR

Theme of atonement for sin---formally seen as the failure to live. up to ritual requirements, yet modernism has loosened the whole of authoritarianism 1n conduct and thus. ·oreated a V8.CUum in Jewish life. This was first filled by the discovery of conscience (Kant: the heavens above and the consoience within).

The olassic Hebrew word for conscience would be :a~ 0 We must. be conscious of sin as the awareness of having tailed to live up to the dictates of conscience. This idea of conscience was challEnged by N1etzsche--as protection of the weak. Freud saw consci6nce as purely super-ego, not to be taken too s~riously. Marx saw ·conscience as the mouthpiece of the ruling cl.9.ss o

How unfrequently today is the word. "consc1ence" found i.n modern books?

Rabbi Kool!---( In "n: n~I1D) said that Atheist. rendered religion a service in clearing the atmosphere (of superstlt.1on ..• etc.). Th1s the psychologists have also done for us positively, but nonetheless conscience must be more thBn super-egoo How shall we identify Qonscience?---as moral team spirit. · God may be

.. ident1fied as· the team spirit of the universe. donscienee

I must assay· and evaluate a 1 that touches our lives an<! provide a hierarchy of values to guide our choice. · Its violation which leads to a sense of sin (Idea of assaying in Sota 5B in the name of Rabbi Joshua ben Levi a play on the root QI' ).

Vihen conscience abdicates its authority other drives take over

\

and we become cynics and develop 8 sense of price. Definition of a.c c, one who know. the rice of everythi an<! the .value 0 nothing. Isa a c p er 5 apt y .sor es those who have no valUe, wno confuse good and evil. Today everything

. , -

is judged i .n terms of "How wen will it s.ll?" - --The malket­ing orientation. But what is tru17 valuable is priceless. Does freedom have a price?

Securit7 and power are important but not prime. Sovereignt7 of conscience is needed in our day . (not securit7 nor comfort nor pleasure).

Three t7Pes of sin may be defined:

1) aU R -a-Missing the mark by not living up to conscience because we lack the capacity of saorifice in the face of the market orienta tion.

2) ,eD --An inner rebellion aga inst conscience as an interloper. The fee11ng of "Wh7 should I feel respon-sible1" .

:5) '" ---The perversion of putting qualities other than Cdhecience 1n the dr1ver's seat. We must· reinstate the place of consc1ence in our 11fe.

" * *

THE JEWISH THEOLOGICAL SEMINARY OF AMERICA

NORTHEAST CORNER, BROADWAY AND 122ND STREET

NEW YORK 27, N. Y.

October 6, i959

Desr Colleague:

Over the years, there have been discuss10ps abo~t more frequent contact between the faculty and members of · the Rabbinical Assembly. In the near future, I hope to be . able to write to you_ about plans being made for a number of . regional .tudy se •• ion. which will be conducted by different members of the faculty.

In my conversations with Dr. Greenberg, who heads the Homiletics Department, we thought about experimenting with a monthly co"""unication bettieen the member. of the Homiletics Department and members of the Rabbinical Asserobly. Once a roonth, beginning with this ·cororounication, one of us will send you outline. of an idea for your consideration. The schedule for the months ahead 1s as follows!

November (Thanksgiving) - Dr. Greenberg Decerober (Channukah) - Dr. Leventhal January - Dr. Arzt February - Dr. Sokser

The schedule is not complete, nor all the subjects decided upon. However, you will receive the outlines ·well in ad­vance of ee:.ch date.

It will be clear froro the enclosed, that the outlines are intended to suggest directions for your thinking. Every roan will, of course, develop the line of thought in accordance with his own interest and emphases. The effective­ness of this experiment will be determined by your reaction to this undertaking. It will be helpful to hear from you, either with regard to your use of the spec1ric material, or any suggestions you May have for the ~st errective carryiqg out of this prograro of the Homiletics Department.

I hope that this will represent · one in a series of instruments for co"""unications that will be created 1·n the course o~ the academic year.

Si"?"ZYlours, /Jif<.<, I~ ./La.-.

Serna d Mandelbaum SM/cb

(

' ... Thoughts for SUccoth

STATUS SEEKERS - OLD STYLE

Outline by Bernard Mandelbaum

Introduction:

Popular sooiolog1cal study, holding up mirror before contemporary

"society - Tho status Seekers by Vance Packard

. Subject of volume: " ••• whether we like it or not, Lt'he following7 have cOl11e to be generally accepted a indicators of status. ~hey include one's home and neighborhood, occupational rank, patterns of spending. patterns of behavior, patterns ot . mating, patterns of socializing, patterns of beliefs and atti tudes and patterns of indoctrinating , the young."

(P. 57)

Is "status seeking a bad thing?"

Interesting to see how it operated in Jewish life.

I. Elements of' "status'· in the celebration of Succoth:

A.

You shall take for yourselves on the first day the fruit of a beautiful tree ••• (Deut. 2):40)

Care and concern f'or beauty and perfection of th.e II&p:bgJl"7c.,

source of competition, "status ll - "Who has the most

. beautiful esros·?"

(M. Samuel - World of Shalom Aleichem - P. 66)

"Of' course not one Kasrielevk1te 1n twenty could afford to own for . hLmself the exotic appurtenances of the festival, the lulov and eBrOg imported from the Mediterranean shores. So .a · Jew who owned:one would make the rounds of his neighbors' booths ••• A Je~ with a ci tron of his ,own was widely envied. Moishe Yonkel, who lived in a townlet near ,Kasrielevk7" waited ten years before he could buy one ror himself. t

B. Beauty or the n:l1C - another "status" symbol }n:l n:l'D) ~:l1D? 1?90 nl~J n19~o 1'n .n~1D? }?Vo D'~l C'?~ 1'n

"If' he had beautiful vessels he should bring them up into the Succah, beautiful divans he should bring them up into the Succah. 1t

C. The ' company one keeps (patterns of socializing) on Succoth: Di1"1)'~ _ "9'? - •• I '2P'P r'l<"v lilJ.l< "'9 1 '£"'P J "l'Dt!lH( ''''9

••• 1'l<?'9 J't'~£"l< 'J.'n l).'n ••• ", 9D1' J'ill<l "VO J.pV' pn~' "'OV' (lopn "o~ n'~Dn" ,.,. "'D)

"Come ye guests, high and holy - come ye ancient fathers . high and holy - come ye, Abraham, Isaac, Jacob, Moses, A~ron. Joseph and David",pray be seated ye guests on this night, be seated, be seated, holy guests - for fair is our portion ••• 1 move to mJ dinner as my guests the exalted ones -Abraham, Isaac, Jacob, Joseph., M9ses, Aaron and David. 11

In the above, what 1s the frame of reference, the context,

within which recognition or "status" is sought?

A, What the Bible expects of us; also the beauty of nature

B. What the Rabbis expect of us; also the beauty of art

C. What great men expect of us; also history, memories

II, Beyond n",o, there are year-round guides for the right kind

of status seeking

A, Choosing a neighborhood:

B, Choosing friends (I:M n'lN)

,~~n c"li n'~p ~~ l'NW "9 ~~ (:1' 1'''0'0)

". V~~~ ~lnnn ;N' V~ l'wO pn~n

"Keep far from an evil neighbor, do not associate with the wicked. II

(Comment on this by 13th Century .R. Jona ben Abraham) "When a person wisbes to rent an apartment ••• he should investigate whether his neighbors are evil - so that he might keep tar trom them - or good - so that he might get close to th.em."

C. Patterns of behavior (curricular and extracurricular) (~:N nllN) Vlp ln~ln nwv

FiX a period for thy study of Torah,

(Comment of 11th, 12th century Machsor Vitry) "Set a fixed time to study Torah, and withdraw from other

·-occupations, tor it you .will not do this becau8~ ot your involvement in worldly occupation, you will neglect the study of Torah altogether."

D. Patterns of indoctrinating the young and choosing a career . (~"n nUN) ... N~PO~ \!Ion Jl

At five years the age is reached for the study of Scripture, ••

E. The idea o1'M.,y J' 'W - a high-type Jew

- ' , -.-

-3-

l.o.:ln " o,n _ learned

2."'" 0 'Vl character

3. npn ~9l - charitable

Contrast the status framework of Succoth (I) and year-round

activity (II) with the following excerpts from The Status Seeker

III. The framework of today's status seekers

A. "August B. Hollingshead in his . study of Elmtown - a Mr. Henry Dotson explained what it takes to stay on· the top In .Elmtown:

'First, I'd say money is the most important • . In faet nobody's in this class if he doesn't have money; but n just isn't money alone. You've got to have the right family conne tions and you have got to behave yourself or you get popped 'c If you don't nave money, you're just out •• u

"Plymouth car ad, their long-long car, we just look it.' "

(p. 40)

showing happy family standing before saying proudly, -Welre not wealthy •••

(P. 312)

B. "Ideally we should be judged oil our skill, responsibility and personal warth ••• Wbat his LOur ne~ghbor'!7· responsibilit1 and income are, however, are not within our area of rellabl~ observation as they were in former days. Thus we tend to tplace' p~ople on the basis of what is visible: such 85 type of home, automobile, clothing, home furnishings," .

(p, 57)

C. " ••• It I may be permitted a bold suggestion, it would seem that any reward system that year after year pays a wailing croon~r approximately_ one hundred times .as much as the Chief Justice of the U. S.- Supreme Court is somewhat out of balance. II

(p. 113)

How do we understand the difference between Old-style

status seeking (I,ll) and today's status seeking (III)?

IV. Two ways of expressing it:

A. First way is ·somewhat abstract - making certain assumptions:

(I) and (II) seek meaning for life as a whole - holiness

Godliness - values in terms of spirit

!

• I \- .

(III) thinks in terms of "things" - the material _ more

concerned about our part1e~ar niche in lite - no sense of

purpose to life as a whole

B. Second way of seeing difference, concrete, 1n terms of

thoughts that distress people today:

(From Pursuit. of Happin"~s by Robert M. MacIver) "There is ano"ther test t 07 our life). How long could

we imagine ou,.~aelves going on and o.n doing the things we do? vie want more time. We would extend awhile the length of fleeting youth, we would stay awhile the approach of age, we would borrow more years before the end~ But then we are thinking only or Httle spans. a few more years with health and strength. Suppose instead we thought in centurlea~ Suppose some medical discovery mul tipl::' ,.)d. many fold tho "term of human life. SUppose youth endured f:}r centuries, fcJ. :L (.~l,/ed by more and more centuries of living. W~'lat would we do il~ j Out it? What would the n!3w time scale do tc our ambitions a:"1d out interests, our- diversions and our preoccupations, our hopes and our fears?

"What things would we tire of and what things would retain their centuries-long zest? \-lould the business man grow tried of seeking profits and what would he want to do with them over the centuries? Would the lawyer get tired of pleading cases? t.J'ould the new Alexanders \-Jeep for more conquests as their former ones welte lost, one by one, in the interminable tides of change? Would the lover go on loving - or would it perhaps depend on the way he loved?

We could no longer "kill II time, and ' epending it would mean little. We could no longer live for the future, when the future seemed eternal. \"Jhat we call dissipation would become exceedingly painful because it would have to be sa prolonged. Our petty selfishnesses would become so wearisome we would no longer endure living with them. The only way to escape insufferable boredom would be to get out of ourselves. The only way to save ourselves would be to lose ourselves, to become one with the world of being, to make our life part of its life. to make our pulse beat with its pulse. Thus we would live always in the present •

••• When we grasp the years we miss the moments. When we live for the future we miss the time or living • . Too busy for enjoyment we snatch at quick pleasures instead, and at length lose. the habit of knowing what enjoyment means. So we cut our­selves off from the sense of pleasant discourse, from the immersion of our being in the rhythms or nature, from the exploration of the potentialities of human relationships. from

-5 ... .. the savor of' the wonder of :;living and 'of its adventurousness:, in short from the moments in which the present subtly merges in the past and the futurej "the session·" of sweet silent thought. 11 ;

••• wonders of living ... ·.rhythms of nature, •• pleasant discourse ....

sessions of' sweet silent thought •••

These are the dimensions of' effective lives whose status gi~(

strength. understanding, proper serenity. '

V • . Judaism urges us to seek the se reference points as measures

of' status

Conclusion

A. The wonder of living

Psalms 66:3 - "Make His · praise glorious, Say unto God : How sublime Thy works."

B. The rhythm of nature

Job 37 _ "Do you know how God lays His command upon . them causes · lightning of His cloud to shine? Do you know th balancing of clouds, the wondrous works of Him who is .perfect in knowledge?

C. liThe sessions of sweet silent thought." c,'~ 'lJ~ n"n 'lo~n :no~, n"n

study, reflection

solomon Schechter once stated that be aspired lito make Judaism

:fash1on~ble. It lt/ith the begirming of a new year in the· Jewish calendar.

we must strive for a life where the follOl<ing questions motivate our

idea of status:

. For Succoth (for example): IIAre you a two-esrog family?': (one for parents; one for children)

All · year:· "Is there a meaningful book-shelf in your home?

"Are you a. synagogue-going family?"

"ls some form of regular study part of your week?"

These activities, associations give man the highest status -

closeness to God and to the heart of onels fellow man.

,. -

11::t.tcrial to b0~""Jrcscntcd should· be divided int o four. parts. Fil"'st day,- 104}' JI .ltf.J!J"lY;'" l-;he.t(]lvcr is upcrmost' in people's minds. This year:, subj-ect - of Erotz Israel, pr9blcm is ·seen by all, mucn depends on nppr.oach and, garb • .

'. ...- l

Various possibilities : ;lJ<,.? 'f 'fn; IIp 'Yrl' FY 9 q( Ie , " 7 ~ J .;.)1 ?/diil . I.'> T hpj I" ,

11hy spccificp.lly '/J)} hft ,1 tohar seys , 1'61/' means ? I) SOf!'lcth~ng r,lYstlcal. Bib1.? cal:)..s d~.y . J-',/"'" ,./: _ (J

This approach is gobd because people "inqul.sitiVC :..... 'vant t o knou ,_ vhat CLiffcrcnt sounds moan . .

Different sounds of Shofc?r have different meanings.. c.,g.

-,o/ := " ,,}, (;;h/i'o,,?)," tJ,)'/,.)j 1'~f1'" (! {--' , (o ~'/CJ~~" pi,?, ', ., _ . .' 'JVI! ;:> ¥ /'/ I /" ~f'/ ~

/.~ l r ''/ . · ~Lt~' j'. ,42.-1: ''';-:' = ;'l {/) h 7it (r-Erl'y ~)r)I_= /,'''"I,:;,C rei? ''Y ~ "'T! '" j>. I-y,' , ,

. Nou' understand ,>Thy ' . i)_~. '1:7/" '-die.. - He' must recognize dangerous si,,"nals. ' ,JC\'TS survIVed because never lias ma$tcrcd by ci~~1crr-7", P'T?f "otll i';) 1 ............ (-..;-4-'7' Onc' of , tragedies of 01..tr cr~. is lino.t He Horo so jubl1nnt in victory over Nazis , did not sec rest' of situation. Time nOH to sec danger signals nne. overcome thcm~' . .

:.'

JCHS SC'.H sign Of 1' 17 'r1 e in t'~nic of -lvar. »XXX Death or" ...

6·, 000 ; 000.' J -CH'S f:l.9urncc1. them but did not lose, sliva,S,' i'Torkcd all the ,harder: , 80 TIOi"J" \irQ soe JCHish. state_,..... Danger" nOH Nould be if He sat bc.cE: snugl;r . Have t o h:ar '>IF/P iN --:j-r/:A -. soc nIl the danger s and' rcdouolq QLlr C ffor uS. . .

2 . , story of 2;1 tri ~os i'n "Ntunbcrs 32 . 0. ff, P 'J 'p k ~) ',)-3 /i'~;' /'/.1<1 ~r'l,rr'} Important

to sec- thnt even though .tncy "'Tanted' to t2JI:C it ce..sy , sal''; t:XF.:u:&!<.! truth of Mos.cs 1 E'.rgumcnt . . ,

'-This ' text has' ,advantage that can be .adnpted to many prob 'lcms: Isrnel, io.cnlists f-ighting for bettor '.'!orld, pea-pIc giving li"cs for JCllish cultur e and rcli:-?,.ionDf Vorsc .16. Flocks first and children next . IHdrash says ~I r aOI,/ ~;Jr;/' ,r". If~ ( - t,'~ , }iJ : It) , " Jle~.J') /'" , '/" I'J "','" I>~'f)e

Moscs reversed order . In American lifo , \>That shOUld c "orne first? ' A.nother t;cxt : _~; '1I-I£ N J U"t'~ .. ~1 - /"1 .-' , .h,"f1 - - _/?.:~ .. ~.J", .;c, /i'J -J 'f,-

'If"ie-do Si·l.f'cithcn·l;lc 1'1~1 1 dis~ryc tribute given thC~ __ in 'Josh~~ ' 22. Worth striving for~ ' ! ' , It..' J. fe. ' '/' "';:J..f (f. 1£ r

. J)J~., /,/~) ?y '." . ,p .. "'),.. J' , r ·

.--; )"7: '1 3. Ha~~.(la. . tn BCI'nchot 4A . Bnscd on thc Kinor .!.0 . 'f r· .» ")~ . .-.1 .:.. David conl:;rastcd to o.ther kings . Cf'.n be

co.mp~:~'cd to. victory .of Jct,;s •. Achievement in Isrp.cl no t because othor nRtio.ns S<?H clfl,~,m , S8.H justice of situation. NOh' thcy must occ.

- 2_

But'this is only ,-on e s till asl eep: Hav e' t o . be e..l"lakcrcd rlgh.t ousncss.

, not full day . J.jp,nY t o id~al of internati onal

'Text" 1n Rosh H~'~raI}ah Ilb ~ On"Rosh Hashanah ft·5 ·£ ,;> p.

-./?fI / ,1.(.1' IS':;; I"'vcd,pcople . C<;>mpo, rc : "" - r . ' . ' /0') ', ·r)'/~c. /d/IJ . ") '")'/~. ~ 'Y' .I.~ - / - - ,

\~ThC'.t 110 celebra.te nON i s, the coming out from <;lungcons. JoscDh said . .4 JOt-IS cnn bo source of sotrl tual n"ourish-.mc nt- to 'l.mrld. Text:. h'as many possi bilities . _ - " ",

rid! ?, & fI, , )7 P,,-, " ,\'U" "".£.....f -'- c"""'~' 17 , .

on. second 'de.y give de eper , '"phi l osophical" appr'ooi\.ch. An(l. lYzc 1'1hfl.t goes ' on , ... hat holiday' meE_ns • .

'. . . ::17.- r. .. ' ~ '". .

. ' i~ Vorsc l 'n Gencs.1's-.2 . .1'~c.. ";'~r,.., . ~/(i. r'IV e·] ..J17f..A ~~~, ~n Tar ..... \·mnle ='.nd GC.ncs;l s Rabbah "-p.;.;t I r Jr ).! ' . .. ) .? - H1 th Godli_ ness • . Hml/' can ~. Horld be puil t . . Ha.v c Godl y. sense <;>f justice. Not so much tl;uo l",bor 'J ' -J"P ' ( 14' ~~r. " " .. /~ ' I;J., • 2 , .) r - , (N Jrr .f', _'?/~J) ).-, ,,, ""c'? !<-,r; r"," )·

but t hp ":} • Cnnl}ot be built. Dth~;r'·:lsc .

14~ . , /<-0/ CC'.n · 1eacl "back t o Palestine . ·This ·ls exactl y Nhat HC . ''I"ant .J not · just ~.nother ' st['~ t c but flc?? -', ;::J -- scc,ms t hat ne"" state ' so fnr is th,'lt . Perhaps it ce.n be source of ne,,, l,.fe f or l1.orld.

, J ~.iJ

2 ~ The s·arne J oseph text . :' I s· connected ·In , Sotah Jl;b ,·: i th ES9:lm 81 . :·Log-ent of Jos~ph ta.k?n fr om dungeon ·t o bc, ad'::' visor t o Phv.ron . A~trologcr.s did not lik~ 1;he l dqa . Ha d to k nOl.r al l , the seventy , l e.ngungcs . C~l,1?riel the n instructed J oseph, but· c ould not lea.rn. Put ~ . .i nto m~)Uth . t~en )411" ler .p"5)((

"6 rI. (~fc. • HngQ.nah i t acl f, un-ml1i.tf'1.ry peopl e over, nigl1t Was tlole- to fi ght scvcn l1c .... ti ons . Problem of govcrnment . All of u"s .. thought it ,.,ould t ake y ears t o l earn, but /,r ..I'CJi(

" ·f'I{/l. , · I~ 'r'?1 . • . ·J oB.cph' no":; satisf.l ed ui~h sevent y . l.?ngu~,gc's . Put the ... :; into his .nnmc . 1c he 19nrned CI. nc", , ' langue.gc , tha. t of Godliness he everything hc did .

The.t is .1,!hat 1-!C ·' hope fOT from I sre,cl~

Another . kind of text f er scoond day 3. Hm" to 'creatc ·ne~,~ l';or:'6.? Yoma 54b. Contravcrsy:

F.~ ' El1ezer :.. ~ ·1Orld Nl:'. S built frem' center out . R. J oshua':" ilorld \'l0.6 built from sidcs' in .: _

T.his seems like a n~lve qU,cstien, but r2.bbis '·ferc s tu':" dents· of · his t ory • . Like us t hey Houl d hnvc Nant ed to fashion a ,,,orl<I. R. J oshua gives · D. less vC\lid vio,,, , , start from frlng?s . R. Eliez·cr 1 s bet ter . J.) I n:.3 f'//6N start in cont eI' a f things . . ifuethcr .'hf' .. y~ ncl'! · l'!or l d depends on a yproE'.ch. Chnri tics , tho· Free_ doms', Uni t ·cd Nv. tfon,s J all arc only f:l ?J.. j") /,1 ' · tmportRI1t but not eriough. " - - , ' /

-~ Chilnge •. tti tude o~ me.no Not en~ugh to say p/;. . i' ;"' ~. , must a l so be I)' )fl7/ . ,./f( fi')? n lR.~shl on this verse,

"17>1<- 7'/j'"," IJ,)J nl ?"//,,,,7" f/~? lfuanover liTO have dealings of anY-kind: __ must pursuet peace.

Troulic "is ·nOl.,. ' all" PCRcc-sceI;::ing . 1.s' only. "formal J from . • I n For Salc,c of Heaven" otory told ,Of Ab:r~..ham and"'

. Abim.clch. . f.. " ? J;"':.J ( ~~~ ,i .~o7J -,l?<?Iftc:r into covcrnant, . - , but rem~~.n0d.J1 f'o'jf -T~u lroublc t"l th all"pact? / --r--.--:(LA ~~ I~

1-./(.' tJfS'S - It 1m =s 1mpor~ant to. se·ell: stP,tct1. othc:r:'s said J,. ook ~~ human rights" but thl.s 1-m;:.; onJ,y P'~ 1J ,I) 1(1. '. Nord?,u -once sai·d .Human" rights must be on IaN' "books; lllcc fiplano' in a .draHing room, e. yen if no onc can US.C it. The problem', aT Jel:risli, rcrugc~s 1"&,. different fro. m .o ther.?; , on ~ah ,L~I'1Eif., ...- .. -:-.(.'''' s .( !\ ,4 !) 1)~1'l j r

;1f"") /i ·t · vF RF .... "- j;'. ~ ~' I ~ 'r 7(" " r~/,- _. ~1/~:J/ ,~j-. l c!./ C "(/'-'C· . . ' ('. f' ,c ,d'It.. -

It NaB a proper derstnn ~ng : that Zi9nism Has only solution •. Ncant· life or dco.th

Tic 1;hi's in'l'1ith JCNish life. _ Amcrl yan ,J'Clv shO'l"s littlc underste.ndlng. !.fuch nm" buildtng go.ing on. Ideo: that that tv111

.. intensify JcuisholifC J 'bt~;t -'is on~y frofll'.sidcs. Heart of ... problem must be' attacked. . '

.. Tou~h on r 'cligious pr~oblem: must be llvi!lg JeHish 09111- . munity. In s"]'Jl-cc of JeHish state five millbn J-CHS Hill roma.in here. Need scl;ol ..... rship·,,' intelllgent Jcvish 12.y1 ty J etc. e·tc~

[start]

Original documents faded and/or illegible

Dr, Levinthal

, . .:2:f; ;~su<:;,J.ly used for ,a .speclfiQaliy

.s e,:'i .. -· i)S ..:..;, :'i= :";"~ ~.': " ~1 .... :.) f ... ~ ±f~ . arJ~ oj;lr beli~fs. !';' g;':i: -.: a.~1~ ~~~ .. < ","::.. E~:(~>€ clD.:i be:fore ; Maar1 v .

r~l1gi ciu s theme - a 19 . usu~lly rj~Ga')hed _ .

'.

-' , - r)" r;i)jic"': ' ~~ .: ... "._-"--- '.

.'.

. 'Tl1e " old. "fi; '>l: 2.sk s - .~ ~n~ bef0re ,go.lng t o .the Ko~ N.idre , as ~~n .s:-,~~:npJ,.e of hi s eti1ica . .i sensitivity. The· Kol Nidre :t g'"llf

,tr:'Y,; c: ~ glimp'se into tha lnui.oftance of 'ethics :in Jel.rlsh I1fe .. p .

n5-'~~·":: ._. ,4~24 .o.l'\ lIc · P::J .JlI B'r ¥ - "Transform ourselves through ri.tl.~aln., :r'~i 11:,: <:,,;,':1 'l'anhumo Kl. Savo . ..

,(" ,0: ' ~;j.:J~1J Islah .:.. nls this the date , of fflst'lng I desire? !! L~', ""\ ~-,~ ~'.:, ~ I'D. ~{"eclh . ':" ,!i What does God require of thee ll •

The Ta lmud. stat es t hat .the f i rst questIon God ''1111 1-- · .i •• ~.;~J~l ·~~~ in ~h~ next \wrl~ 1 s " Did yay. car i"y on your ..... ; f'1,'J';': .7.I. .nnJ Ij ousines s truthfully? ' . ' . '- . The .ethical treat ise Aboth as a mos t P9pu;t.a r .oD-e . · '. Y?ma 7.1 ~ J ' n ~ 111 3 ')/, 7" ' i) 'JC)f ?f.'-'U' ,( _ p·lIn';" . ~) I~') " .as t l:l~ rra·rke.t

p .... ace . . . , . . , . Story about R, Israeli Salante;:. (Studen~s had "ater

:Drought by e. g1rl) r;;" p, r1'.{"~ ,)%II ,,en h .) .>? 'l "'i"~3 · . " OJ)

. Holdane - living a cr u.el. hre 1·,hile . h olding reli g i ous benefs causes contempt of /·i:;hat ideology .

Ne ed of Kiddus1} Hashem. va. H1llul Hoshem in life ,

t1i drash on Deut 28 : In Torsh 'l'er.'li~h

I' I r .. ' "" i' -, ' ~ p e. '.:>

P". ~ ""'I e. ,r.., /", II . P sychological Valu.e of Kol N1dre

Some rabbis opposed it , ' oM called i t J)'G~ '~"...J~ Other s Hit.nted .t o substitute other Biblical mat er l~l in its s t eadi I ts i mportance sho'Hs the J e\·!ish outl ook ' on the .. sacredness of t h 'e spoken ",ord ( the opposite of vorl d dipl .oma'cy) . . .

1:, "\ .~:. \,e note that t he f>' ') 'C~ he> point.s out that the. expression .n1l\11 -,"J) is used twice in the Bible.

. . . 8. ~ I n case of P ot~;phar " ~ Fl~"e . r 'fi r hN.' ~ · ;") .1;l . In qase of Abraham._ . I ~ I ~IN /"") ;) '

In a , Potephar ' s Hife dia. not mean 'l"{nat 'she said; I n b l A.1u';2r.:.am mean 1r1ha.t he said ( " , I ). .

. p ;;)· fk ,,.~ N-;) J o·se.ph t o his bretnrcn - '.

di"l. r.ot say "you hearn .but lIyou see" _ lI .by my . • !;~9.~-' v;~1a. t I say . n

' ~ ':>.n l/" J pO:)'>'. a~t1on8 ,that I

nect

III,

Fund':"rai-slng E'.t Kol IUq.re makes p"roblems _ hOl.,r to con':' :p~opcr thcr.1C'?

L } ~r. r":''1~L111e. on K,5. T~ss:J. P8.ragra ph 3 (11 ttle cdi tion) J. '.f.'li.'Y ' : f).:::'t ~ C ' j_",~":~ j 'r :> r ~TJ' .:~e 3s, God forga ve the 8i1 C! the· ell\ ~ a"d Q" ,f 1) 9ie •• ,~ .$e-o-' ,,~ te,blcts. , "

'i" j '( 0 .j I-Q.rl ",,_ r~">:> :n ",Fa "",ft. ,),~ , ," _. "PJI...rfr-- '.n...J..:>€.1 e,-"r'; .

L;:i.l.>: · i ~ . :: ,t :~:.; y ·t:;{~';:;:'\ ~ 2.ft. e- o:: ",)::~ r~qui:rcd the building of a S.9.uc tuar.y D •

~;~n· .. :.';(; -,:':.:::'0 'liv:;.llg SY I :{();~ l the effect of forgiveness al~ . .:i ;:'::- ~ihe , T ~l'~ ' ':: ' 'n ! '0; s::: lf Hould be i:.. s r::: po. ted.

IV,

U.J.A. theme found in 'Zeitlin's article in JCHish ~:~;:. :,..,J:e rly Ctcvlmv. commer~ting on ' the Boolt of Jubilee,s ()4: l <t) ~ .", '·'1hy Hq.S Yom Kippur instituted on the lot;h of' Tis"hri'l :,-1 '-.:1- :;;. t day Joseph':? bre thren, .threF him i nto pi t and sold .him t o

· ~ . :: ..) · :·:: s ~:maclitcs. ,Danger of 0l:lr selling out Zion to the Ishrnaellt c s ;:.~' 've do · not aid' our brethren. ,

llJh:l . did they- ~e ll him:? ·. ,- pi n ') N I J)' /e lIe" 'I .:.. n .and they " .saN him away off" - HC nced to be close to our brethren ' and · not let them rot in -the ,p.1 t." .. .

An ' imsucr -to Bev-in 1" s desire" to see ·Je,.,1 s r emain in Europe PIf.J I~ ' /'/( 1"') ' JI?-;) dC8ds of anit-"S ·emi~~sm .

"e' 1"'''-'''''''. 1"·'3')'1., [,,!c" '·e, . v.

:a~.G ecl on . P_I'")J\I ~?to 0':: ' . r-i't 'fl ~-!.:rLj·r . The mC£'.nlng of 11fe" as found) in Hosh. Ha'shanah 18A • .

(1) Lil<c sheep r . er (2) lik~ steps (1" N Jl' ').J\ 'II'· M) Rashi says they

are narr01,f (-. "'>tS ~3~ i) .!J ?f.r j' !.c )

(1) t 2)

Man

(3) 111:::0 soId.icr:s· of the house 0,1' !?avld

sheep ~ mere existence A higher 'icvel, using " steps to higher cUl.turai l .evel, . but only for. oneself. Hlth no ' one n:t the.si.des . No breCldth o f ,life h e re . _ Soldi ers ,- R .. Judah! 's opinion. ';" not as soldiers in, a rmy, bu t of hous ('! (mes s ianic -era) of David. . Hho 52-erifice.s ~or~ ~hc' rncssi?:n.lc ngC? , ,as the highest. ·

Heb:-c'H ,"Jord P . 'f) 1s plural in· form. ([I.) :'bre exi s tence (b) Ronlly. li'! ing

Ft .':m '110 say to '_1/1 F i~e remind ma n .of a higher '1"orm' as contrnsted '>.1 ~ ImlCr ~o'rm of 11feo "

. ~ VI •

. ~:'.t;., ·!S~. for Fa.i th in a. Fa! thlc'ss Age

The 'I'.:.lmud Yoma st c. tes the:. t the high' prl cst read the Br:.ok of Job before s erving in the Temple. ' .

(0.)' Fas_cination of the book- a classiC phl;l.osophy of' ;;"Q od ~nd evil . Also a drama of the first order . Tell.high lights of

, it

if E.B.l5

briefly; (b)ThcQric.s · of origin - tiS a

non-existence of Job 1s assumed . . Ie"') ,u f, [, :;'J • ~ . Ie F ;>./fJc

symbol of 'a nced even B.B.

'There 1s a Baof3itfulc ('I'/c')i} ,ol '''')".;)0 -'i'...I'I:> ;)Q.tJ also a stat?mont -· tho.t Moses read the book to the slaves in EgYJ?t. What" is the comi.cction bct't'Tccn T·ore.h 'of Moses and Book of Job1

Torah';" id0nl blueprint, yet i;~osc's ,,,anted to t911 of d.lfficulty of path. - temptation of Satru\.(Job l s ,.rife s['I.ys nCur sc God and_Cl.ic;lI · for~s.kc your ideals). "Even though he slay .mc', yet "Nill I .trust in 'him _ fnlth Toc1ay. mC":ny arc lo sing fal th in the t.,rorld. Need ·to· ro':' mcmb9r story . of Job • .:. strc!lgth ·to ate.nd by ideals. RfI.bbis differed on Q.oginas i ,n Israel - Hhcn reduced to 'one, it is ;'\ '0' I..I\JINk?o .7 ',3

Rc'\bbi .lii.tsk~r in Hp.donr: '. . . ". ' f"' ~e.I'l' "')"0 .Ja>~1 . f"') · ·~~ -,,;)0. "".le 7>U/, ')~., le. . IN?,

(be_sed on 'Syrinc .order of Bible) _ this shaHs the ulnce of ' fnlth bet11een the' NarIo_ -olan of. Deuteronomy 'and the Divine' 'Prorril 's c. ;;i.nd the actual bat' tIc for the land. Book of Job' stresses tho . need of r"i tho (."Though he sla.y me, · yet HiLl I believe in him." , .

YOM KIPPUR I

. A . musar sermon - lack of religion etc.' The need for education. The Tor-on Rc·E'.ding begins -,.,.,ioth mention of death \ of

'. Ne.dav and Avlha.. . Rabbinical statement that IIhc. "\olho ronds th~s ' and weeps

l's assured long life fo~ his chilctrcn" - the importance Qf t~c message. , .

. . .

_ , l'iI).'?t cauGed' thc.1r 'death? ' 'They ' ,entered p' ~,~ :r-.. '., 0 III N " .. " . . - ehtered JC'l~sh iifc naked in mind . (Lacked ' all JeH;ish knO"tl!ledgc - II ,Pt? I~I~') I. ~ >'-Jey;." ...f)d) .... )Q. t1 ) Yet !-!e.dav'and Avthu did. enter the sanctu,f.l.ry p.nd did not rcmn,.n. on ,the outside. (Par~llel of' synagoGue members and ,o fficeJ;'s .· rw,k~Q.. of­Je,,,ish garb) . This i~ still one stop .above tho se Nho do not enter at. all.

Plead ·for Jc\"ish cdticntion. , . '

YOH KTPPUR II (Yi~kor)

God is sDol:en ' of" ~s uplJ'\ 14'~ in N" - this, is ,b.dlic.ved to be a .great. tribu:i:;c~ to .H}.m. Yet:b-.ricc ~n ~'\bblnle 11 t ·cratur.c, God . 1s callM" g'n .J ;)II) .N II . • -"0. highe'r tribut b .• ?: gr'Jatcr miracle. . 'r II ~ (a)" .Th? po.epic. were in Gus~en S? ~ill ' e.~tcr the .slD.':lgh­tering of the goe:c J th<;m ''they came ano. SD.~d, II I 1\ I fQ. ~'e)- fJ. '.J)(\j 1'111)1\111 (Yoma 71 e. on l;cv. 16:19) . j) .

(b) ·Y0nm. '79a' _ .. \,!heri the Habbl s left P:u~ped.i.tha 'they ,. said: " . ".P';'IC, "'JI'I~ . P""" ".1-- IJ)' p"'" "'"",

' This He.s said' in these tHO instances as a higher tribute - Mnk.ing living .peonle rcnlly live.' _ '.

. , ~ 1) . Cleansing . from sin - ·then" perform Go~ I s ,,1111 nnd consider God 3s our lI 'p"f' '\·"M II (morR.l values) - need 'of such a sensc of sin. t Misnie '3:' pll{1 " ~'-'.e..rpINI ?") '1( . \Yhy repent "~ II{l .J\!Jtl - 90me years. are of life and

. some are not.

HIGH HOLIDAY SERNON SEHI H.4R

·First Day (Kaplan) . . ,

irfe must reclr.on ~·,,'i th ~7.D·ectattcn 0:[" -oeo"Ole to hear about sig'nlflcance- of ha:::rqenin;:;s In Eret-z I sr9.el • . Give short dis­cussion of place df EretZ. "I.Brael . in life of "Je",·s.'·

\ . ' . .

Lfl.st . 5r ear·1 9 events canst,! tute' turning polnt ' second only ·to Exodus. Impres s up~m peo~91e that they are living t -hrciugh a great · event .• ' set fortl:l notion .thp..t things will not be same in JeHish life.as have been. Need fc·r ,red.irecting our ~fftZlrts ' in beh§il.f of JeHish life.

Why is ev:ent in- itself: important? (Idea. of s~ lf n~lp: suo'cess ,."a$'largeiy thr.ough our Ol-i:S ef"forts ). . . . ..

. ·· 1 • . Events.vindicated our people·1 s FAITH in i"ts fu t ure . Time 'vas running out but fatih. waR v.lndicP.ted.. : \fueIi, there 1 s sO' much .p.isillusl.bD_ ~in 1,;orld, one 'peint of light' is \·Jelcome:. The"

·fa:l-th is b~'d?:e0. cn 'history as havii1g meaning; prcvidence in history; hU[{lan even"~ s .not fortu i .tous and meanin.gless.

2 . Events have ·reveale\:!. vi t al i t y ~nd r ·ecuperatlve. pm-fer of Je" ,s : to' ol,ltl i ve ·.SQ· many' d~ntur::es and. ~c tak~ up life ' ane,,, ' aga"lnst such . o~ts •... F'2_Ct .that vita~ity e!-l e:t s is comf9l('~ing. ·

-A good

Cr'm1nlng Ha~'')l., en~ngs ha've acted as a blood transfusion! U

description of such a turning p'oi·n t is Pmalm 102: 12~19 . event is establishing 'of s t ate -of Israe:;" .

~ . sUT.lreMe 3acrific~. by Nhich accompl ished, complete devoti o~, . self':"re~unc 'latl~~m, for achle'!e~neht of that '-.goal.' '-'-: .

. . ' . . Events ha.ve sh01:·m ·to'\.,hat extent futu-re 'o:f our "'people

is tied up ,1·/iJc;h G:(fo'rts of ... pe. ;G~.Dnf>,. . :'.: for peace . • Eviclen,~e of hol'] life 'of JeN"ish

people i s ih£lex of life of·1\'orld. Fe.ct t h2.t Je"rs a.re i n this pos.1tion shoL~ld he' significant. indicat ion tha.t cur. existence

'1s proof' of '11Geq in _ Hi stor y (... . tr:'1,it has happen to · the J eN i s eVidenc-c and. "Qromise of something good in ~lOrld. The one moment . of generousi ty ~ha.t made i t po~sibll? is the one indlc8.tion of .. heal th in the Horla·: . · .

. . .

. ' These .ev.ent·S' ~.o[ill be lost unl ess 1'1e realize t hat meta-mO!1)h9~is h2.s- -o.ccur.red .•. :' :Can ft . go back . to Je)vish life on same

. basis as' befo>'e. CCompare the novel YOU CAN 'T COl1E .HOHE AGAIN) ). ,.

tU.Urash 0j-frt.J ~'y~p -,_ .~. k I/)~r 'I~~ .. '. tl ,,1] e . .?' r<J '?..I' • .. .J1 ? -I .

( : ~~) ILIj)'! )'Jj~lh~·'J.'i" ~JI f"· . . / _~l~n 1,~ .

InJPorta.nt: ~Je 'are continuing as a . 1e !l a people th[>.t shal l he c.reated will pra1Se the Lor9,.n· t o be re-created in -Eretz. :1 srael ano. then outside .- 'The s·tate of Israel ' Hili be dif'fc1?¢nt i 4 ·that :

1, Not home of 'all J e,,,,s

2,'. ' Not ,1Jased 'on traditional boundari9G

3. Not ~ ' tpeocracy J ~"iil ~4v~ , cq,unl1 t:y for h9~':"JeHs

" Canno~ continue" on SCI.me t erms . J.iust mot ivate aneH ' . life as Jell"in Dii1syora. . (In Bretz I .rael no ne ' needed.) , , Save us t:ro~ clepcnd'it1g .~m anti":' se'm1tlsm ,to ~cep us together • .. Cf. · . IatJ.1h 1 0 : 20 . 'HfI.vc' .to he.ve i nherent ar.ror0ciati on of JCHish life. "

'We need' crc~tive ct=l:oacity t o survive \I n Eretz , Israei need abs'orbQ.':" ti vc ' 'capaci ty) . ilfany ml nfmlz e Gl"-ca ti v~ , ctl.poA,l t y" of Diaspora~' Jf,·u.st r enc.t! fai,~h in, it. ")J~~4 l/afi !.Jw.., ~~ " . .... _ \

', frJ'iU. l';1/r;n''.J,~ , /wb,;FM.'' ''';;",J~'' /1/HliJn '" ' ' , " ' ~.~ "I-a I ;;> ,.-rrolilC Prayer' b1' ,, In. 1 s a l SO i mportant @_.- . ,r: 4- " ~ .' . '

, iji,,,,J ('" tw (/I " t}t!"" Ji} ,-. --:-- -/.' 1 ' /1/ ( 1:1<'" " , jJ V , ,.t:7 " I C>F' j , ,,~/,. , ,' ~'}" , /. " , .;" p '~ III"- I~ -,/;. Be~utiI'ul Cl.1Jpllcat;len t o J't?HS of Di-aspcr.? . -He,', carr "d'CVS'I Op de':' Dend's. absorb.? tive canaci ty of e.udience . · It.tnvQlves : .. . ". " ~. .

, : :

','

i . . S'G~tus of peoplehood. bound by common religious civilization. I nclude all Nhc Nlsh t o be identified •

. "ihel c or gc:miz'atlonal lLfe or' Je", must be recons·ldered.. Un1 ty thr01.!ghout·lforld t o be f oundati on.' DeveloD' ~ . . tl].osc splrl1:ual Vet} ues l'lhlch EI.ra found i n o~r cuit·ur~.

2. Rcnlenishment of oXprcssio~.ln 6Qlomn

· .creD.tc ~ Nf.l.kc Jm,r·! sh i nf,lu·cnces . Dcvclop~ i:il:1.:tt i 's: JC1·.r1sh . . .

, ' '

" '

cuI t.ur-al 11:fo : . . n.cl;' r l' tuals; fi nd' 9bserva·nce t hat 1 s meaningful. iifc ' vi.s.i bIc · +n spite . , noi1~JeHish ar~ , archi te'cture 'e tc. to express , ' " ,

3. Rcc -:Jn sid,?!'ati on Of p l:a c c Cor religion and God in:' , . J CHisll 1·1fo. · Fine!. more personal rcla:.t;ion of individual t o God as source ... I?f fhlimah i3cI.f .....;rc?'!C'l1a l, groHt h · .' ·

': ... !

" ,:-< '.

.;. ..

,

"

': ' .... .:..

Dr. Kaolo.n

.. YOI~ KIPPUR

f..2.sp o·nsi bili ty

10 Wh.1.1;;cver pragr()c,s' :rj!:·.::. ,r;nc"i.6 in clvili.~.<:.·. t.lon has bcol1: a9comp.anlcd ~ b" p ......... (.'."'~' ""s· l··, f " '~" '.' .. - -,.-.... - .', , .... ~, marc· Cl' (~ , 'li··atio·n marc fc"r ,1 __ ~'-Q_\,.;" .: ..• , ;", .: ' i.;: .• ' •• . t"",_ ,~",., - . ':!-'- J.., n .

Aj.!'co.d~- in 19th 0(·~-·t' .. L: ; ~r, :;'i'1i/i"cau said ,"moct men ' lead. liyo8 of: quiet dcspcrp.tion i : ~ . . .. . _ ' , , .

20th century ~- qt~j.0 t TJ : -.:r~: ~::" Avera.ge peraonsco.rcd of ~'Thp.t might happon in ano'd101' we::' .. ::-. .r! )mlcnl , biological, ntom.i,c" .tv~:c~'.:l.::ceo liTho atom bomb i s ' an '':' ... ·.::'':, ntum . of the human racou .,'

.Thru King j.)cr"s~ : ' :.:,-,:"c':; ;:norc nfraid ~ 'iuvarc of calloucir,~ss tvi th t-lh,ich bnrbn·rity . is ;'g:r·')etc,::.... Cite. "cane of commutation .01' lIse Ko~hl S ·sentence'.. Gr":,1t fonr of d.chum~.nlzatl0·n akin to t.h.n·~ . of going insane is prev2.1ent. This- 'even more th~.n the' murd.e r ,of mi'llions. Cf~ Aldour Huxley in !IApe and Essence l! Fear eRs·ts out love =:N~Y.

·Times Book- Revie"l Sectton, ' "0. 2).- "'In'the 'ond, ' fear casts out man l s • II - .. '

humnni ty 0 ". " .

2. Wh.'\t . d\.lC. to~ ·1?rlm(l.rl1y to m~.nl q n:te.stery, ovcr natur'c and mind '.' ,.,.ithout corresponding increa~sc in r.cspon$lbility. Car licenses nnd

others arc deril<?-nded.but nO . .such permi'ssi-on is -rcqulrc~. before men arc all'6w'cd to ,::icld tremendous pm-J"cr ov9.r. 11 V,eB and suqtcnanc;o of vast . Msses.

. SitlJ.a~i.on t. oc1ny _ls -approD.chlng deocrip,tlon of Is ·24:4'Et. For .. . f') Ie" . P r · rcnd. p~ ' - H9[lVOn "i th earth.

Prophet mcntlons-tNo dreads '

A) .-Physic,c:.l destruction of masses. B)' Deterior['.:~lon 'of remnant

,

Is. also ha·s insight to forcste.ll aUbi .of ·victim - blamc thc .loaders in all fie'lds - .politicians, st~.t Q smcn, educators,- spiritual guide-s. His an::n1er is in V. 2. Everyone is responsible.-V2(otl ~\.) . "" '-;.el' Il'Iek'l imp119s qUict on part of lcd as well as le~.der.

Res-nonsibili ty' 'involves

~ A)' Ul?ing all ab+li~ies and occasions_ .fo~ becoming more human ourselves and prevfliling on others to do 'liketdsc or helping them acl1i-cve hUmD.nl ty.

B) Concern ,.;ith uhn.t to live for in add'lt1on to anxiety over ",hat to live on. Latter rn8.y be lost 1f 'not enough att'entio~ paid to forr;ler. _ ..

C} i'fuolc h'orld 18 like ?-- blackm~rkct in the rci\lm ' 01' pm-ler. The avnr6.gc· person is "111-;:0 the buyer Hho '~oc"sn l t rcfrrtin : from pay~ ing cxorbl tD.nt prices . Prafi teering in .pm/cr· i8 rife. .todp..y · (·Rcpcp..t· V2,)"JIN:> iLJ I "j\::J . '. , _ . . D) Trend in educe.tion has been t 'oge-ther l."l th nIl grca.t· i,n- .

vcntlons anc!. e.lrnonic .p01<10r, to <:.thsol ve man of rcsponsi bi Ii ty. 1) 'Scientists -nut 'all oln.me on environment _ .naturalist

,,,ri ters li!r.-c Zoltf and H=,:rdy" held man as a- hclDles~s creature of enYironment. . ..

2) Heredity _ a.lsq tra.nslRtcd into fi-etlan - fatali -sm Ihsen l s nO-hostsn . OINo·ill~ s plRYs . Everyone b0gins'to exclaim uWc1rc not · oncs lV"ith r .GsDonsibl1ity for our· shortcomi ng_sU .

Marxis~ economic determinism Freudian.':' 'adult man +"s only a.ctlng out in disguised form a ll h~~ infantile Gupprossions _ robbing person of 0.11 r r.s;)ons ibili ty~

Wa lre fJ,. oodcd 1'lith- vul.go.rizntl nns 1n pL:'1.Ys p..nd mevi.cs, of' the foregoing log! t imntc discoveries' Hhcn k~pt 1n oun bounds . .

I!"'s ·ccnd. of' having ~k i I \I'¥ : the Seeing Eye a s symbol of ro3;)c-::1'.; ~"l ':::_ i..:y HC hav0 spbotltuted the .hollo .. of oyo.;...sockct ::r( tho s .k!J:: .: '.,0 .[1'(;) '.ii' from ' responsibility.

~_,. There arc: vofe.:.:s crying nnd vcoring. Us from- prcc lpicc . Tac fonr is having GOme effec t _. Mncl clsht.s II 'The IrrcsporH.;.i..bloou c8. G·;~ig'SI,t .cs ~he. host of 1"lri t~rs ' n'ln .?oIl ~. rt s of vo~ld gI~:::.:~:~ .' · ~nd vli '~ , :LinglY" rcle.:"l.sed .sclv':)s · h'ot ·only fr om night of individuf'.~ s but fl' Q:;', responsibility ps indi.vidue. I so ~J:1£1,t they arc noH' l onger com':' polled, to f ear and r espec t -the lndivig.uali tOy. of others. n '.

" p'G~eN IY icNlrUJ) - '..1 01 ;)' r"';',,J'i e'kl . ,

r- " )"'" , C\I"·~,, ()"j,C;" '1(""0 "~l"nN e'lcl;!. J)/NI')J\ ef, Pity,., ~4""r.R:f" l); "":.1 ,'Q....J.) "'4~ .. r J?tre. . .,., f" )'f/'fl2f: 'v.. -ilN ·, ~"':;)!Jt~;\

. 2}., .11'10 vcry scicnt1st!3 ,.,..no have di' cdvor.ecI" nucl oRr. ener gy . arc nOi\T ··.?roused. to the responsibility of their discovery • . flEmcr_ gency Commit'tee of 'Atotn1c' Scicntlst s U Also d.eplar?t'ldn by tnIfESC O. '1I1'T~rs ·begins·· 1n tlic mJ.ncts · of men"

J.) ·PSYChi<~.trists·""ho up to · nm.r Noro only content to resto~e p·at.icnts frcmlom .:. i·~ c~ remoVing ,infantl·ld· r epressions; - [vr c trying to USC ·the idea of r esponsibility ns n therapentic ngent. . , . .

. 4) Even tho Exl s tentl<".llst s , ~o~'~"o'f"t';hom h'rc .blind. t o tho pOlol'ors· ·. t>.nd po.t entin~ l ti cs of religion ."l:re 's trcssing thc . impo~t'['.nce . of r c sppnsi bili ty · D.S thc only po ... ·rcr . ce.pablo 0f re st or~ng thc r cnli ty of tho ~ hum[1.n in mnn. For us' J c .. '1S .tlhnt the \v[,.rGaN Ghetto mcn.nO 1s tho pOi'Ter .of' rc·sponsibi·lity" as 2. morl1.1 fore Co ". .

- .J asper ( em oxloteritialis.t) · .i ·n Commcl1t;';.ry:Jan. 2948 liTho' "lay t o the futuro leuds t o the i ridi viduC1.I, 't o' eV'cry irldi vidual ••• n.

must b.c

rcsui t life.

. ' , lCido_ush i n 40: B

If thcre is to' be' hrrk. .... n ii f o t 'hc' 'idea ' of res"Oons i bili ty . . , . . .. . n ce·epted. .

· \~olrc · not b orn ",ith the sense of r ,csponsibll1ty. It is·. of life l ong c:ul.tivation to ,pr ::Lct ico in 3 a r oas in hUlilnh

'A) , Education B ) LD.lof C) Lcp-da rshln

>1,1 ':.n , is b oth Af and B) Responsibili tY. li·o.s in choice ",0 malte In' tho·s.e 3' areas ·

bet\"Jeen service rendcI;.cd .by ·t hese 3 instruments f or d emon ?nd t'or divine ' ::J\k- ,I '): e. "

A) . Schools hi:l.v c 'been i nter ested in !Jrcp.?ring siudE?nts fer 1M.stery 'over others - c ompetl tion t 'o gnin p.scelfdahoe . Thoy ~avc not t a ught s tudents t o. be hme.n!3 , ci tlzcns of . tho l/Qrld. We must take 'on o'ursclve responsibility of children l s cduc~.ti on t o sec thc'\t its content, is n hUlTk'ln one. \'

[end]

Original documents faded and/or illegible

. Lnw·: too involves rcspon::;ibillty. Leadership nl so has demonic D.spect ~ The l ed must" be rcspons.lbB.e too' for the type

. of person they .r ecognize us t~cir tcnqhcr, · judge or spiritual hC"-do,f," .Il p"e; Ie I PI{:;jie.- ,· .

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. .. , I! Not home D,r 'all J ell,S

.2.'.. Not .9El.sed .on -t;raditl onal boundar19G

3. Not ~ . t .he o·cracy , \vi il ~€J.v~ . equali t~ for h9~':"JeHs

Cannot continue ' on s~.me t er ms • . Must motiva t e an€H·.' · life as J cu .. in · DlflS~jOra . (In El.'etz I srael' nonc ' ,needE::!d .) . Save us ~;t0 f!l <lcpcnc:t'ihg ,~m anti ...:. se'mit iom ·to ~c ep us together~ . . Cf~ . IstJ.1.h 1 0: 20 ~ He.vo' .to he.ve inherent ar.mrociatlon· of JeHish life. ' .

. We need' orca tive capac~ t y to surv i va fi n Eretz · I sraoi need abs·orbQ..:.... tl VO ' , c~.pa ci ty). j.iftny mlntmize qr'ca ti v~. cnpD,.c.i ty' of Dlaspora~' !CUst r eno,,, f a Ith inlt. ')J'l!~ j!ajo <11/1- 'l.J~ " ~ , '

', frJ'iJ'/. I'", r n''itV ,/tnrb "PM'" 'rv~~" , /111 j) 1i}/3 '. ' ' . , , ', :;;}~~ "J.i! / ;;> Ir;)}~ Praye r ' of :H lO. Is also ICll!'ortant @ ~ ' l .. " , --' ,

, 1) , ,t-i r ),' ( 'f/ (I> ,,'.,If> t! '1! j"'-' --:-~ -/' / "r: I' jd"" " . ;; f/' , l',[h ,/ c>?'J , JfJiPj" , ."t.- 1 (1 ,'< ~, -:" pI. /I/".i~--'/;'

Bep.utlful ~.pplica~lon ~o J't?1'1 S of Dlaspo·r~. HON carl tl.'c'¢G'1.0P de':' Dend's. absorb::o.tive canaei ty of 2.udlance . It .involves: . '. .. . ' " - . '

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i . . st;~tus of peoplehood bound by common religious civilization . Include all ",ho Nish to be ide ntifi ed."

. l'ihol c or ganiz"a tl onal 11.fa or" J Cl>; must be recons"idered. Uni ty throl!gholt't , I10rld t o be f oundati on ,' DevClon 1 " tgosc splr"1 t;ual v.;>:lu8s I'lhlch are f ound 1n o~r cuit'ur~ .

2." . Replenishment Qf ei.'Prcssio~ . in 18016mn

"·Create . Nf.l.kc J C'i'!·!sh i nf.lucnccs . Develop \~jl:1L1. t 1's: J Old sh. . .

", : : cult,ural llife: .. nc'i ritualS; rind' 9bscrva·nce that ls' meanlngful~ . life vi.s_i blc · +.n s.'pitb .. noi1~J0Hish ar~ , architc'cturc 'c tc. to express , ' " ,

3 • . Rcconsid.!?ration of .pJ.acc of reli gi on and God in- \ . J Cl"Iisil 1-1fc. · Find. more personal r c l a:."4i on o f individual to God as source ... c;> f lhLimah ~cl.f-Tcr:C1-/alJ grOl..,rth- "·

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