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T k O 4"q V L/*4 A *auza k uw W eAl R../;'"h S;,r^.2 Z0 0ZTh.Wt-t

Vtl-"t47, hae- 1

The other day I was walking down 34'n Street Geling pretty hot. The new bright yellow pumps II had just purchased had a lot to do with that. As I sashayed down the boulevard, pumps under myarm, I passed two Hasids stopped in the middle of the sidewailq arguing in Yiddish. Forgettingmyselfi, as I often do, I slowed dramatically, straining to catch the drift of what they were saying.I felt the briefest thrill of connection, the feeling I always get when I stumble upon Yiddishspeakers, whoever they may be. The thrill was cut short as they looked at me strangely and I

, remembered the way I must look to them. I imagined that they wouldn't have any idea what myinterest in them might be. But isn't it obvious? 'Look past the yellow pumps! It's me, Rokhl,Yiddishist, klezkamper, Folksbiene Yiddish Theafie super-title super-kvetcher.' But the momentwas over and I went home to ponder the distance befween "us" and "them." And to h:y on my

, new shoes.

lt often seems as if being a Yiddishist/klezrnophile/secular bnei zion puts one behind animpermeable barrier when it comes to our more religious kin. But the truth is that if we imaginethat barrier to be solid it's only our insecurity that makes it so. There is an entire specftumbetween myself, the Rootless Cosmopolitan and the Williamsburger Hasid and it is possible tofrnd common nodes (and friends) at every point.

For example, a lot of my friends do ethnographic work in the Hasidic world. They collect tunes,observe dances, interview folks. Has no one noticed that while "we" may look to those shelteredcommunities for raw material, it is truly the secular world of Klerkamp and its ilk that is keepingthe traditional Jewish arts alive in any meaningful way. Just recently a council of Hasidic Rebbesin Brooklyn declared tlrat the number of musicians at any simkhe could not exceed two. That'sright, trvo. How will traditional Jewish simkhe music survive in such an ahnosphere? The Rebbeshave perfectly good, humane rc:rsons for imposing such hard measures. It is appropriate for theircommunity. But, barukh ha-shem, there is an enorrnous community out here in my world tendingthe flame of traditional simkhe music.

Further, many of my readers have probably noticed that Klezkamp and its imitators have gottenprogressively more accommodating to observant folk. You're not imagining it, I've spoken withpeople who have been with this thing from the very beginning and they tell me that the tone ofthese events, especially come Shabbes, was never as full with the faux-brengen spirit (pseudo-Hasidic joyousness) as they are today. And more and more religious folk come every year. It usedto be a truism that the people who embraced Yiddish and klezrner with the most zeal were theones who were the most alienated fiom mainstream religiosity. While those folks are still around(hey there!) it's no longer so easy to make such sweeping statsments.

And finally, if you needed firther proof that we truly are a spectrum, consider the fact that asmall, but significang contingent of Hasidic folk are seeking out secular Yiddish culture on aregular basis. Being the super-title operator at the Folksbiene this season allowed me to observegs51 hand the 2,3 or 5 young Hasidic men at every show- One night we had two couples comeand tre husband of one of the couples couldn't stop praising the show to the director, telling himhow his wife would hear nothing but lines and phrases from the show for the next two weeks.And this was a show with a woman singrng and men and women dancing with each other!Consider also a friend of mine who does a secular radio show in Yiddish featuring new Jewishmusic and other Jewish news. [n Hasidic Brooklyn he is a celebrity. B'emes, ben emunes.

Isn't this what being a Rootless Cosmpolitan is all about. The confidence to go from faux-brengen to real-brengen and the love of one's people that drives you to seek out the unique spiritthat every different Jew has to offer. As always, peace and irie vibes, Rootless Cosmopolitans.

Zayt bagrisr andborckh habo, RootlessCosrnpolitans I haveso much to say to yousometmes I can'teven sleep at night Itoss and hrm thinkinsalnut which JcwishHeroes shall getshouts-out in theEditor's Note thisyear. Hmnq there'sElzet, otherwiscknown as RabbiJudah [,eyb Zlotnick.Rabbi, lawyer,folklorist. He wroteunder a pseudonymbecause his sccularways conflicted withhis religious beliefs.Sounds like one ofus,to me. One of Elzet'struJy phanomenalcfea[ons was a bookcalled "Davenen."Within were collecterlhundreds of Yiddishsayings based on thcJewish liturgicalcyclc. Just onedclicious example: ofa ncwly mamed ladwho dawdlcd aShabbcs moming wirhhis wife (ending toone duty) when heshould have been inshul (rending toanother duty) it wassaid "F'adoyt er ahavaraba, kurnt er nisht tsushma yisroel."

I hope you'll buyback issres of RC orsead me submissionsCr.q$lk@guprt-sels )I hope you'lt shareyour top Jewish guilrypleasures with me.Mine are (rn noparticular order):'l

clcvised Friars ClubRoasts, A&mSandler, The RedTent and the Nanny.

I also want you toknow that I got thebest late Klanikepresent the other daywhen I heard FyvushFinkel speakngYiddish to Al Frankenduring the Oy Oy OyShow. Oy, it was amekhaye.

On tlrat note, I rernainfull ofobsessions,passrons and love formy rnfrriatinglyfabulous and stiffnecked people.

Mit liebe,Rokhl bas Cyprus(Rachael Ka&isserlRootless

; Cosmopolitan andOriginal Daughrer ofZi<xr)

Jrnql, Afr;A^^h,rTou,en/a Vbh*</ :"r. V;/&41. litrnafua:

By Rokhl bas Cyprus

I had to remind myself more than oncewhile reading Kiddush ha-Shem thatthough the events of the book take placein 1648, Sholem Asch wrote itin 1926.In New York City. For all I know, hecould have been sitting in his apartmenton West End Avenue and writing in acafeteria on Broadway during theaftemoon. And Yet. Despite the skincrawlingly bad translation of one RufusLearsi, Kiddush ha-Shem is utterlycompelling and transports one right intoUkraine of 1648. Evervdav Jewish lifeof the 176 century, itsie*iures, smells,and most importantly, its ever presentdread jump offthe paper. Aschmasterfully deals with one of the themeswhich traditionally has been the subjectof so much Jewish ambivalence, self-defense and the uses of violence.

The Chmielnicki uprising of 1648 hasbeen called, with little exaggeration, amini-Holocaust. One hundred thousandJews were murdered by Cossacks led byBogdan Chmielnicki. The Cossacks andUkrainians resented the way that thePolish nobles ruled them fiom afar byusing the Jews as their intermediaries.For example, Kiddu.rh ha-Shem featuresa Jewish innkeeper (and the parnoss ofZlochov) who is also forced by the localPolish nobleman to hold the key to theUkrainian chwch. When the Ukrainianswant to open the church for a baptism,the come to the innkeeper and beg himto open the church, though they have nomoney to pay the tax imposed by the

nobleman. The Jew is torn betweenwanting to let the tlkrainians in to thechurch without paying and fearing theretribution to be exacted on him by thenobleman.

(//"4/ Z"-ter" L/ S/.lb^ A,r"l

resentments and religious tensioni srew,the Chmielnicki uprising. Zlocnov i"sdestroyed and the Jews flee where thevcan. A number of them eventually endup seeking refuge within the fortifieAya.lls oflhe city of Tulchin. There, analliance between pole and Jew is f"ig.aand together they experience ,or. "thrilling victories against the Cossackhordes. These victories are the mostexcltrng scenes in the book.

I r 's h;Iewjslf u lch:ape a:lotr gr:lave srJ0rr gl l

But asXC()rn(

Kiddush ha-Shem means ..sanctifi cation

of the name" and it is a mitzve to i," fo,the sanctification of His name. Thi;-means that Jews are obligated to choosemartyrdom rather than be forced tocommit three different acts: murder ofanother Jew, forbidden sexual relationsand idolatry. A Jew is also obligatedtodie rather than be forced, for thi pu.por"of religious persecution, to transgres tt.l1w (any religious law) publicty "Onealso dies a martyr if he or stre is titteCsimply because she is a Jew. But *t ui ofthe Jew who is able to defend trimseliWhar is his obligarion to himsetf anjloother Jews?

First we must examine the thrilling battlescenes with which we, the Jewishieader.

are rewarded after suffering through somuch Jewish suffering. In the fortifiedcity of Tulchin the Jews of Zlochov seekrefuge and enter into their alliance withthe Poles. Asch goes into great detail ofthe cunning and savagery with which theJews meet the attacking Cossacks.

(

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tIC

Thor,hc.roidrscoand tth<-rupreadircouraAmIt\hattransfgftenc

Imme,the peus to tKn-vor?-

"FrequentlY the Jews allowed tne

Cossacks to come close to the

rvall and aPPIY their crowbars for

making a breach. Then the Jewsrvould suddenlY hurl downupon them a hail ofrocks andpour down on their headscauldrons of seethingtallow...And more than once did

the Jews, as in the ancient times

of Jerusalem, sallY forth out of

the citY, and with utter contemptofdeath, theY fell uPon the ranks

of the Cossacks, killed manY of

them, and drove the rest back to

their tents... "

tt's hard not to inwardlY cheer the

f ervrsh victory on the fortified walls of

f ulchin. After page after aching page of

i'ape and murder of innocent Jews- oh

non good it feels to be that which we

have so long been denied: a courageous,porr erful, cunning Jew.

But as the battle rages, the descriptions

Ncome more gruesome:

"With cries and blazing eYes'

theY [the Jews] tore through the

clouds of smoke whichbelched from the mouths of the

cannon, and fell uPon theCossacks, bit them with their

teeth, gouged out their eYes with

their fingers' and with their long

knives theY slashed throats and

cleaved heads."

Though we are still cheering this new

hc'roic Jerv, the reader becomesdiscomforted with so much eye gouging

and throat slashing. All of a sudden a

thought occurs to the cheering Jew

reading this tale of unique Jewish

.ouragi' is such violence tobe savored'l

Am I injoying this just a little too much?

What is to follow such a ghastlY

transformatiori of the formerly meek

ghetto Jew?

Immediately following the description of

the peak of Jewish violence, Asch brings

us to the tent of the Cossack leader

Knvonos. He is receiving a folk remedy

for his aching bones. An old womanbrings a live kid to the warrior and tellshim to bathe himself in its blood andcover his legs with the body. It's athoroughly disgusting scene. The otdwoman tells the Cossack, "You havegiven Satan his due, now he will calmhimself." As if that weren't enough, inthe next line we read that "the Cossackleader now felt his pain relieved. Theyoung, fresh, still palpitating little bodyyielded a pleasant warmth like the bodyof an infant." Ewww.

Of course, it's easy to distance oneselffrom such behavior. The reader is notmade to identifu with the Cossack leaderKrivonos. But the juxtaposition of thebloodiest scenes of Jewish violence withthat of the Cossack bathing in the bloodof a sacrificial kid is the way thatSholem Asch forced us to examine ourown embrace of Jewish violence.

The final battle finds the Jews ofZlochov in a position where they canavoid their own marryrdom. They havejoined forces with the Poles tosuccessfully fight offthe Cossacks. At

the moment that the Jews might reallytriumph over their enemy, it is revealedthat their Polish allies have sold themout to the Cossacks. The Jews aresummoned en masse to the castle of thePolish Duke and told to not onlysurrender their valuables, but all theirweapons. The betrayal is revealed. Thefirst reaction of the Jews is to massacrethe Poles:

"And there was a young manthere from Karsoon; he was thinand tall and his eyes blazedwith the vengeance of God. Hisear-locks trembled and the teethin his jaws chattered with anger,for the wrath of the Lord burnedstrong within him. And hesnatched up a long knife andcried to the Jews: 'The Gentileshave betrayed us herejust as inNemirov. Let us avengeourselves on them with thevengeance of the [ord, for Godand his Torah.'

$gt nf

iTk Oa*,*^I;ql,w 04;6;4-, "l H/,,r:/k Dil,r4 i

An Essay in Dzaynglo (the iewish-ingtish ranguage) by pinkhas Rushefstcy i

Rootless Cosmopolitan readers areprobably aware of the connectionbetween Hasidic men's dress andthe gqb worn by Polish nobility ofthe l8b cenftry. Today, kapotes(black caftans) tied with gartls canbe found in Hasidic neighborhoodslike Williamsburg, Boro Park andMea Shearim. But tracing theorigin of this style takes us on aninteresting trip far east of theVistula.

The milieu that gave rise to theHasidic adoption of the caftan wasthe l8h centurv Polish/LithuanianCommonwealth- the land fromwhich the Baal Shem Tov createda revolutionary strain of Jewishpractice. The Polish aristocracy,called the Szlachta, hadconstructed a national myth tojustify their superior status.

Sarmatism was the belief that theSzlachta were descended fromancient Turco-lranian tribes whoinvaded from the Black Sea to ruleover the Slavic peasantry. Whiletoday the concept seems laughable,it was consistent with thenationalistic mythologies of thetimes. The Arthurian legend serveda similar purpose for the monarchsof England.

I

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Beginning in the l6n century,Polish aristocrats adopted whatthey believed to be the dress of thisearly Bosphoran kingdom. Buthaving no idea what realSarmatians had looked like, theysubstituted the costume of theTurkish and Tartar warriors thatChristian Europe faced in itsbattles with the Oftomans.

Polish portraiture of the timesshows men with shaved heads,long whiskers, caftans and lancifulheadware (sound funiliar?) Oftenthey are posed reclining likeSultans.

The Polish enlightenment of thelate l8th century su'ept au'a1' thecult of Sarmatism. Ironically', theSarmatian aesthetic lives on in thestreets of Brooklvn. whcre ultra-orthodox Jewish mcn dress likeCatholic aristocrats rrho borrowedcostumes from Muslirn u'arriors inan effort to irnitate nomadicpagans.

' l 'hr Edi tor i . r l I t er , l

congrotu)d!es

Izzie Letin

o f \ l i e : r io n n I s , ) t h l l : t t , . . : . f ,

r n r t , r i . l r - s , h i n r m : r , . r r : , , r - r , r l - , . f

g o . r l ,

l l , . r l l h . l p r - , , r : r l i . , : 1 : r . , . -s r l l r l r i . u i f r [ t . l l . , : - . 1 , . . r j , , r ,n ) l l t e e t u i e , , f p e r . , , _ . . , i : l i u - t i , _ , .a n d p r ( . , g r e s s j \ e J r * i _ j r r r i l r r t r . .

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Dg'tT i?"?!DSn Il1 D:ytt-l$ iztEotbryu:ur''l$ g;?tg'i2olyrrt'l on:'g 'rl (nvu:'g) ru')]:'y-r?'lt'? y;lri) t)l'Ntt l' .No!'lN

,-: -''r-rr ot9''n9 tg)'Dro N iyllyo r:yry).rrN)uv l'l oiz-lNtlD

urhg ,'llElYo 16 Y;tu l' llllur!': l;f, '?'3'y;]u uN'Il 'ryug]'lN 00s'1P]o01-]s:';i'p l6-nlo'n'hy o';tu tl'l olr.ll v;lu 'l

-N- ::I 'utl{ngo )'l US11 N''r.t: ' l l l l ' l$1 ol!' - ' -v tV v,te rvvrv rJOllO ty; ' l0 ' i2 ' ! :7

' Iyi?l?

;r!;lu 0''1'rr''lB'l'l 1NU']SO 'rl$ lrriz']lp y;]0-:". :7!'DNt 61]' it lvOrg9 'l ' l l lt lN'po''lP

.olN/r$o$ v;rp

--"r 1tD 'ro'oDr-'E y;'ru l 'r ttuylultg u'btg

r:N arBott!i2 ,o'tvi:o'll !1) ,otv;t 'lyl'ytll

',::: { ?'r6')'DyD lltgo)'' ltv'l ' l lv;'t )tl 'o:61

::6r)to P':? 1l'l':)i2vl'ryo'19 -lN ry;''P

| 8 ;'yr y;to rl'r u:yn:yuu):v u')lg Y;ru

t] u?1t7 yro ty]'lN ugy]'lo '-]iolyo

;|i'; ND'tNo !;tE,')6;2'l'l'1't: . 0orlrgD-lgo

."-::-: rl ' l cc.-luo y;]u I' j ' l of') p'ov;ruo!

t'j: :ll't ]tb !z'tl'r oi2l'il;lo-ll-Nru)t lytt

- - ' -- tv r) | rrJ r, r rJU$1i2lU0t1$ i7r?1i l0l-{p

: '- ' : ' : ' 1: ; ' ]19!* ' l l -( ' l ' O'] ' t ' ' ' l$l t n')Otn Otl l

.0tyl'yg izr'lsD'll

,):s:ns.lN o''ly-r'-l 16,0,)rsmotiz oy)srriz''r'oNn l''l]oy! l.t'ot i2yt.li7 y;lo 1.1

..lynsu.)lg ul J-.t.l.l,t ltSr y;lo -nN olrr otun

oyt)9$p ,rylto .t-np:yo l8 v;?D 1, ,o,).'l.ll'l 1tp o)rcrNt;.ror.l.l r::o (o:NucNiT pN)r)

,1']1loD4')']l r?r:) on;rtl'rl p'-I!oNn l' lll6gy;'lp 1}0'y-lo b'l! .o'-.I'tt/ $rD.llN ,i21S9

.l..ll!

1{ i$ 0r oiz'vu )'6oo ol;ip 9.1 ot'1-.lN.Nhpo'rt y;tu l't uo'y't11t t1'to I'ooylvo:.,

j?r'rro6n y;'ilJ lo o.t:"!I'yl og;lo t'),a v;iu18 y;ro osll lNUerJi2 yro e.t l.t.'ous.l.rg

v;to-;ro)ytltlD'ti2 J{tt'yt;ru')-u').rg'-.polyoN'ryp'y'-lp lo Dyl, )il: v;ro:,tt otll lt6)v;10 .OrljiTN'19 t ''lt'r !'l'l Jlr']0O'try:t'Ot)tttVl

rgl ,rytl:ry)to v;lo rv)gp ,'0ry'112.ruo'-.r4 r/')tgrNlyootl'r tu ;tu'/l )S:t'tN: f -lyup.t-.tpol.li2

.otoNoo -t,l'-]yglo -.l";.to

t;'lo bt_(;lu 1')'t !;tu oN.lt ao'u$r?{onlyr)Iy D'l-19 -Iy-nyor-t oN.t.t 60:ory)to

y;lu nl''19'lyl'yl'[] l;1 olu-]o ly)l,y-.|-.li71l0.!-lpryoyg p':g)o v;to -tt.l.l$ )tr to ,o pg):

u' ,)tlglgl oD'o ogyol.lp y;ro'ytlo )r:rroo')ry:t'tg:'ty;'lu't ;.to'.1.1 tllyoo'ol.ti2 oN.ll

Jyr-lt;tut6 y;tu-olt.l:u y;.to ll o'lt)t;u,a

i

iI

II

IItIt

It is clear from the previous victories of

the Jews over the Cossacks (alongside

the Poles) that, should they decide to

keep fighting, they could massacre the

Poles and the approaching Cossacks'

Thus the "white beard" (speaking for

Scholem Asch himselfl) appeals not somuch to the halakhic imperative of self-sacrifice, though self-sacrifice isrequired to avoid taking the life ofanother Jew or Jews. More convincingly,Asch seeks to cultivate within his readera disgust and distrust for the violencesuch defense encompasses. Is a lifeworth living, Asch asks us, once wehave allowed our enemies to reduce usto their level?

o; l-'.lc Jcrrs can avenge themselvesl.ric'>. a "rrhite beard" rebukes the

.\rc thcsc the merciful sons of' .r- ' mercrtul?... Jews are;r'sgrnsrble for one another! Ifr tru krll thc- Gentiles, they will3\ engc themselves on the Jewstri other cit ies... We wil l not beliLe uo\ Genti les...We wil l not;vofane rvrth revenge theKrJdush ha-Shem which Godrqurres of us."

\ fer].td;nl f"'""*lta L0 for4"l ., ,-.^^^ -..i,rn

An historical review of saru e Dfficutties which Beset the rewess with : :'

special reference to her legul position '-.': j - I

by L. I lands ,--e--^4^ rr-rr l r ' r rr i^n rql?) r ' i (

(Bayswater, Bngland: print:-11:l.Pl::,f":Xj*::',1'l;1e17) ̂^^ -y i ::!tYt"i"i;; ;;', ;,'f; ;6 t;"'r' "" - 6 *'Yt"i"i ::.lllt J..*rl Enough. rhe agunah F.--J - --" '- " '

is crushed *a"rit. *ight of thousands r -,,-Some Dfficulties which Beset the Jewess :l.t:.1j:"jtuPbjnf *rinlr tiuiiffi"" - .r.with SpiLial Reference to her Legal always reflected, n..t iltr"uttil;f -,:-:Position is a 16-page pamphlet; written men, and second, a lack of sensitivitv t., . &and privately printed in tltZ Uya the-needs of women. rft"l"*"rrrr'rr

tv 'uic

somewhat mysterious Englishwoman suffering-under political opp*ion, on - r-'inamed "L. Hands." SomiDrPculties the.olher

!and, is likely to be a victim or - :!

does indeed deliver on its tiile's promise. ,,-_ .. ,,

Not Jewsh Enough, as there i; ffi;ly :rr rSurveying the Jewish legal position of ,fu2*'ry* a lack of Jewish representation within

':{:

women, Ms. Hands u.curutily pinpoints her local gou"rnrn.nt. -'3the "Difliculties" arising from historical With respect to the Moderately_

,., :*reasoning applied in the all-too-here-

, observant and Securar Jewesses, I woul - 't^

and-now. First and foremost among '^fro" rr.- i^it^,,"-:,;;..*;.;:::"'.;;^:-'

theseisrhecase oragunot(theso-ianed ;ff::::i"JHlilf;Hilil"#;H* , ,-."chained women"') Even today, so approaches introducing himself as

''€ Iserious is the plight of the agunoh who "cantor phil," this is a Difficulty which

't?rcannot obtain a get that she is not merely is 'foo

Jewish. Believe me, we have all :''-

"Beset" but also "plagued," "harassed," been Beset by Cantor phil at one time o, . -t

"distressed," and "embittered" to say the another, However, when your boss . --:!

least' approaches you to put the Hebrew *o.d, t-t'

on the company "holiday card," J

If there is a critique to be made of Ms.Hands' booklet, it is, first, that herexamples only devolve around the mostreligious sub-group of "Jewesses." As Ineed hardly tell you, dear reader, theModerately-Observant and even SecularJewess is about as Beset as it is possibleto be. Secondly, Ms. Hands' admirablesummary fails somehow to Provide anoverarching principle or schematic bywhich the Average Jewess' Diffrcultiescan be understood. Reviewing thespecifics of the cases she enumerates-Social Conditions, Political Oppression,Divorce- The Brother-in-Law's Claim

Beset by only two kinds of Difficulties,namely, Too Jewish and Not JewishEnough. When you really think about it,everything falls into one of those twocategories. The agunah, for example, isclearly a victim of Too Jewish, whereaspolitical oppression is almost always a

Upon the Childless Widow, and so o* %Jb.r*gn1fu%"r*leads this reader to ofl'er her ownsummation: yotu A".t"g;;*"tt it

btbt**

carefully iconographized without baby

M,r&,estwb . Jesuses or angels, but has failed to nolict

Z',"qnf eH that Hanukkah was over two weeks dgo, _

that is a case of Not Jewish Enough. And_. _." .when you are ashamed to tell your bossyou don't know the Hebrew letters orhow to spell"Hag Sameakh" and you

'r' .,

simultaneously feel irritated being the -. .,1token company Jewess and you really

:

wish they would put the Hebrew on the ;, 0.,,card and get it out in time for Hanukksh, r*riwell, Dear Reader, that is a devilish caS€ s . ._of both Too Jewish and Not Jewish _ ..,Enough. Sadly, Ms. L. Hands offers noresolution to one Beset bv such aparadox. ro

b - - . -

htlFinally, to the question of Ms. Hands' , ?- tidentity. All that is known of the f r lauthoress is that in 1920 she delivered arr... .

(ffiJfu,a*ltt&at expanded paper based on this pamphlet Dr

41t*7oue i. ;.

l r

;

(Beset, con't from previous page)

at the InternationaWomen Zionists which was held inLondon in July 1920. It is conceivablethat she was the Lydia Hands who, in1880, published a version for youngreaders of the German medieval epicpoem, the Nibelungenlied. But a break ofalmost 40 years between publishedworks seems unlikely, and unless shewere very young at the time of her MtttelDeut.sch phase, she would have to berather elderly by the time of the 1920conference. The name "L. Hands" does.in its simplicity, suggest a pseudonym,but arguing against this is the pamphlet'sinscription. Distribution was private,with the title page verso marked "FromMiss Hands, 57, Portsdown Road,London, W-9"; and written in by hand invirtually every extant copy, "Withcompliments." Why send compliments ifthe addressee couldn't be sure who youwere? Thus we must assume that ourfriend and foremother L. Hands wassimply a rank-and-file Jewess both well-versed in traditional Jewish knowledqe

Louis-Ferndinand Celine(French novelistauthor of the masterpieceJourney to the End of Night,Nazi sympathizer andall around gump)

Cherles Schultz(responsible for theentire shata of SnooPYobjets tn landfillsaround the countrY;

Sidney Wilhelm(Crroundbreaking and propheticradical sociologisgauthor of Who Needs the Negro)

FU"ttu,tWPU4

/a'y'ilot z ltt.-

Paul Celan(French poet born in Bukovina)

Bruno Schulfz(author of The

Sanitarium Underthe Sign of the Hourglass)

Sidney Hillman(born in Lithuani4yeshiva rebel,legendary labor organissl,helped found the CIO)

and amply Beset by the attendantproblems therein.

', E6,vard Said be damned, Jews have always proudly looked" East. In Eastern Europe they looked toward Zion. In Amerrca: they look toward Eastern Europe. In Manhattanople they look

i to the mysterious and enticing East. As Pinkhas llushefsky

i points out in his article on Hasidic dress, Hasidic Jews came toIildr"ss the way they do now because of the Orientalist

| rcndencies of certain Turkophile Polish nobles. So take a

,l Rootless Cosmopolitan's advice and hit these sites when you're

I in N"* York and seeking some wisdomfrom the East'iI

II

j 1. tempte of Dendur, Metropolitan Museum of Art, 56 Avenue and 86& StreetiAvailable for private weddings, supply your own Ksrnakian priest2. Kalustyan;s Importers of Fine Spices, Lexinglon Avenue and 28d'Sfeet

:Forbidden rice for sale, just don't ask the lady at the counter how to make it.J3. Turkuaz Turkish Restaurant, Broadway at l00th Street, They do this thing with creamy eggltlant, you'll plotz4. Dahesh Museum of Art, 580 Madison AvenueThefinest collection of European academic art, much ofwhichfeatures Orientalist themes5. East-West Books, 5* Avenue at l2t,, SteetYou canfeel like a Thurman (Uma, Gandon or Robert) while buying esotericafor the wholefamily. Yoga on the secondfloo

:,.* Nw Y"rl.

Prao;** .4"1 A*l;$le"*rt 6rlp.u;-*t d t R^,,^5Y,J/;qlql' A f?*i .a Po"gtttt

by A. Meydl, Anonymous Correspondent to Rootless Cosmopolitan

If I had a nickel for every time I am askedwhy I became so involved with Yiddish Iwould be rich. Halevay! The reality is that Iam struggling to survive financially byworking with the Yiddish language on adaily basis. Over several years, it hasevolved from a firn project to a language thatI mutter in my sleep.

When I began studying Yiddish for fiur, Inever imagined that it would become myprofession (meshteyns gezogt). I simplyliked the language and the sound of it. Iliked how a few words were familiar andhow many were not. I became fluent over aperiod ofseveral years, through acombination of intensive academic study,reading music, and spending time withnative speakers. I immersed myself furtherand further in the culture until I realized thatI could only go deeper. I love the faces ofolder people who talk about their youth in aplace and time that is completely differentfrom my own- I love the sound of theYiddish language in the kitchen and on thestage, hearing a song around the table as thesun goes down. This is not only the Yiddishof nostalgia and bad jokes - this is my ownheritage.

In 2003, I moved to New York - the heart oftoday's Yiddishlmd - to work as aYiddishist. The life I lead now is a far cryfrom the boring (but stable) job, brutalwinters, and cheap rents that I left behind inthe Midwest. In New York, I have patchedtogether various part-times jobs, allinvolving Yiddish. The resulting experienceis frequently maddening and occasionallyrewarding.

How did it happen? No strategy, really. Ibegan by seeking out work involving theYiddish language, without any concretegoals other than learning, improving mylanguage skills, and promoting the language

and culture. I found a variety ofjobs -administrative work in Yiddishorganizations, cataloging archiving,teaching, performing, child care. At onepoint last year, I realized I had eight jobs. Iwas running between two or three differentjobs in one day, skipping dinner, trying tobalance the needs of many dernandingemployers. Since then, it has stabilizedsomewhat yet I often still feel like ayeshive-bokher; eating days at different jobsin order to eke out a living.

My day-to-day work is often mundane -except for the fact that it's canied out in alanguage that many insist is already dead.Composing and banslating bilingualcorrespondence and articles; organizingcultrual events and meetings; ploddingthrough piles of books - literarymasterpieces, obscure self-published poets,grisly Holocaust memoirs, translations ofclassics, and new (yes, new) novels andpoetry; preparing new literary and linguisticprojects, struggling with cryptic handwrittenentries and page after page of Yiddish text;tediously cataloging archives and databases.I even care for Yiddish-speaking children -playing in the snow, cooking noodles,reading books in Yiddish and English, andlearning from each other. I also perfonn as aYiddish singer and songwriter, sometimeseven as an actor. It is especially exhilaratingto perform for an audience who understandsthe language.

I'm thrilled just to be in New York and to beworking with Yiddish, but like the fresh-faced young artist who comes to the big cityto make it, I have also become older andwiser - some might say cynical anddisillusioned. It's a tazy life, and theinstability really grates on me. I never knowif one job will be there tomorrow, if theorganization's money will run out or ifsomeone more aggressive will shoulder their

t 1

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Il

wav to the front, while I, the ever-polite

Miiwesternel' fatl $shind'""i;;h;;-[io tttat in the caPitol.of

YiJC.ftf^nA, workers in Yiddish

t{IIII

May, 2OO4

To the cats at lleeb:

I just ftrushul issue 5 and got yortr [-[ceb relatcd publicity

urxlate c-mail Chcc agatn' you've farled to m{l cven m)

l,i* "*p."tut,on.

So, you sh<rcked Abe liouran tsrg fuckrng

d€l. I tfunk AF wrote me a similar lefter when I showed up

kr shul in a sleeveless blouse uethout shaung under my arrns

Pornt beurg, it ain t hard to shock someone u'ith such delicate

sensibilitiJs. The man smells anti-semitism wtren the Poles

below me are making Pierogtes'

Frar*Iy Heeb, you're awfully proud aboul' what? Shockrng a

bunch of people by portrayrng a nakel Chnst weanng a tallls

like a locier ioorn towel? That's really a no-brainrx ln the

sh<rck department, if you usk me Editor in Chief Jtxhu

U.u*^ "tui.n^t

[rn an interview on the Suicide (irrls websitel

that the photo spread isn't a drrect reaction to the moqe' rn

fact, he iasn't even seen The Passion The spread isn't about

the movie, he says, it's about the hype around the mon-e and

Jeflatrng Mel's d'ivinely inspirel pretensions 6otcha. Listen'

no on. i'ot", to deflate pomposity more than I do lt's an

"u,r.utio. with mc. Buiyou know what I think is pompous?

Deciding that yoru audience just can't handle a challengtng

Lk" on Ir" movie iseti as well as thc hype surroundrng it'

You know, somcthing with lots of words. Accordrng to

Neuman, the reason i{eeb chose to ad&css the movie with

this photo play (rather than a written piece) is thst "Our

g*"ruti.tiitn't one thal is going to pay so much a(tenlronlo

in edrtonal and wc wantql people to pay shcntton to ttus '

Yeah and their tips probably move wtren reading the

captions. Taking a page lrom modem advertising' Ncunm

o.**irutlons are often expe{ted to. accept an

""'a,.Uf" work envkollment where low

*"#;e t""k of benefits prevail' Ithink I

rp."Jf", othsrs as woll when I say that

i,ir"tgft I don't expect to become rict\ I do

;;;" be able to PaY the rent' to have

lr"ul,h in***ce, and to be able to

""i"""tJfv aftend Yiddish and Jewish

events without feeling like a Poor

,o*rP"r*n at a lavish wedding'

People don't seem to realize ho*' rare it is

,tt"-.i-a"Vt to find young-people wlth Tlgl

""ii.ti"l* and skills who are commrttee lo

;;rkt"ffih Yiddish' In the organizational

-"tt{ i*;f the problem is funding - how

;;;iltil;" is and who sets it Yiddish isn't

"",f." *O- scteen of most mainstream

i"*ittt ..g-izations' let alone general

funders. But even (and somehmes

".o""iuffyl Yiddish orgBnizations conhnue a

il;;"dil"n. where the worker's

commiEnent to a cause is exploited in order

;;;;; ;""eY. But when both the worker

and the cause are sacrificed through-bad

;;il;g *nditions, what's the takhles?

Sometimes I think I should just give up and

]"ii"",. I could just get ajob it th: '-",g1t1

*norl{ or even in the Jewish orgaruzanon:u

i;;;il iurt"r" Midwesterners are suppos€dlv

;; fo, tn",' work ethic' I could enter^the

il"J"*" ."ulm *h"t" I will be prized if Ili"i--Jvr" literature (in English).Ifr: u

.f"ili"'"se I w.ould':'YY:i1f,"t:.0^r"*"*a"a iy intellectuals' I would have-a

il;Jilpass on this heYmish haditioru if

o'J,o a small group of students whose

p'i"' p,n * .11 T: ::'.T#"H::X?]" *money. Yet manY acat

*",ft"'"gft it's already dead as a spoken

t;;#,and that angers me' How:uot:u"h

;;;: f;"inating language be rendered

i-i ria", urittl e dook"ttrai is accessible only

to a few?

. l , '

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il-I .

- :1...t;"..

es that when you message is too imporlant-to be

don't say it with wonls' say it with tic. And what are

(its savrnc,? "What I think thc sprearl does is articulatc ottr

iew and;-mbivalenc€ about the campaign " What t thtnr

the spread does is give mc a wet one But as far as

essrng arlxrety and ambivalencc about (he Passton

,*,". u ,f,**f,rn f and thought provoking way? I

"T*on guyr. if you have to do so much explaining as to

;*p -;;g, tilybe it's not that deep to begin with

I've yet to sec l{eeb spark a genuine, intellectual debate-about

fideasr. l've yet to see a Senurnely radical thought put forth

in your pages, despite what the rJewish Press' may say'

Berng a-b;ct of bad asses and shrcking your elders doesn't

really count for much.

We all know that getting Abe Foxman's boxer bricfs rn a

t*irt irn't all that drffrcult- t low about pnn(rrg something ̂

that would rcally cause hea( palpitations over-at AIJL Hq t

What about an appreciation ofthe late Jewish histonan

tutu*i"* Su**tt He wrote about the endurance of antr-

i"r,,it sm at a t" structural and conceptual incompatibilities

of Judaism and Christianity. He had the chutzpah to wnt€ a

book about it called "You Gentiles' in 1924'

Go, talk this one over with the Suicide Grls Maybe they've

qot something substantive to add to the dialogLre l".{" . .;-;;G". I'licontinue bidding on vrrtage copies of Jewish

6,**o on Ebay and counting the &ys titt Heeb issue 6

Very truly Yours'RokN bas cYPrus

, As annoying as the politics can be in, yia[rni-i ttere is a powertul sense of

1 communiry, cofiltrdtment' and shareq -;*Jim motivared bY Passion and torn

by arnbivalence'

Yiddish - you are in my blood' I can't say

,i"i*ui"il enartssry for you but I can't

letyou go,jq{

().lcsfibn s, Comrnc^f 55, bmi ssions? ScnJ 'am ia.-no KHLKgGAAIL' cor,t

VMW Hr;'(^i4BY Rokhl bas CYPrus

David Mandelbaum has been many things, from a batt larei rl,htsyouth, to a professional Yiddish actor with the Folksbiene YiddishTheatre. He is also the ne plus ultra of Yiddish soul in WashingtonHeights, itself a bastion of Yekkitude and little old ladies named Gsrtand Dot (God bless them.) David is a beacon to me, with hisbeautiful Yiddish, rich family history, and almost inexplicabledevotion to residing here in the lofty Heights. You can keep yourHenry Kissingers, your Ruth Westheimers, even your Jacob Javitzs(hometown "heros" all.) I'm proud to say that David Mandelbaum ismy neighbor. Here, for the first time in print is the story of Davidand his family as they traveled through Jewish time and space.

i

I

Cl:,|,;^,p"LalDavid's parents fall in love and marry,

though not without some familial resistance'

While his paternal grandfather was the

mayor of Chibin (the only Jewish mayor in

Poiand) he was also a misnagid' David's

maternal grandfather, on the other hand was

a Breslover Hasid and the town shoykhet'

Differences were overcome and true love

prevailed, through deportation to Siberia a

iojourn in Kazakhstan' brief repatriation topotanO, a spell in Stuttga( Germany' and

frnally, a home in Washington Heights'

!u:rr-.tD

"l.N .ut'.r 'r ' lrT uli l l BH]r Dpu)DTluD N ]r:

' l iN

'l1N lb$lbu lB 1$b!11 urD'1:J)T!'1 utrlr\ ! l r ' l lr

ul$ll1 ' ' lrR f 11$ . 'IH11 N nDU'' lr\N , :J]lNil ' l : :P)\ '1u

:1rr [ bni lNbD5:JU ,butrn]NU) 'J \ IDNII ] \N 'N. ts45-25| |

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0 u H a^' o 0 /^/4"t'/ tl'^""'|/ J'u ul' I :** /'J W

&,ynt |tYa1l;ea, Eo*4 Arx'rrx .,t"1 170"tt44The ultimate Yekke yeshiva. YoungDavid sometimes went there to hear thechoir. By himself.

1 gE" tl".l r'il B^.J"//.VThe first video store is opened in Washington Heights by

recentlv arrived Russian Jews.

Ctl,4:.; A*nu t4J nT Shtd. lk Ultt tl*l

When Rabbi Weinstein's congregation at l6l"

Steet moved, they were absorbed into the Bridge

Shul.

18 t44'1 klvub t.a W*e4.r Vg''nt/rt/.,

This is where the Mandelbaums lived intheir fust apartrnent.

$f S$.r4.+l Fc,lWala*A nearby German-Jewish synagogue.Relations between Yekkes and polishJews were "cordial" but also ..non-

existent."

19' 9"rA ,^l E+*f, Auqa, Dr.r.l^dat Stl;UThe Dombrover Ruv was fhe brother of theChibiner Ruv. The elder Mandelbaum hadstudied at the Chibiner Ruv's misnagdishweqhiva in Pnlnnr l

191' SlMl .4.1 &1,'r;4; Ar,.ru4 k4r^^otdThe Mandelbaums move to thisshtible when they move into anapartnent in nearby LafayetteGardens.

A^4fu"1.*^ Ar,rnu :'" lk'f70'tIn a little brownstone the son of Rabbi JudahTurnauer used to blow the shofar likenobody's business. David made a point to hearhim whenever he could.

16f tl"rrl k14'.r^B4.J4t 'f . l

Aru*,rlaRabbi Weinstein's congregation. Alsothe home of Rabbi Weinstein's BoyScout troop. This is the firstsynagogue the Mandelbaums attend inWashington Heights. Purely aninterim measure, as Mr. Mandelbaumsearches for a more intimate shtibl.

. ta

P/64V.4t;44Davia attends Rarnaz though

l2h sade. At Ramaz he is Bar

ldidah'd and has Rabbi

Lookstein (father of Haskell) as

a teacher-

$f 9'*t1*19*,tw7 l|e

rptlartT'l/*')

The ftrst shtibl where the

elder Mandelbaum feels

comfortable' having found a

consJegation of Polish Jews'

"f inom some were Chibiner'

w /",Jtl'tWhen Alibris and Ebay let you down, and you just can't locate that obscure title youabsolutely gotta have, friend, look no further than the Christian Patriot Association BookPublishers Catalog. Get the skinny on the income tax scam (T'he lllegal Tax ProtesterInformation Book), the down-low on do-it-yourself munitions (Homemade Gurc andHomemade Ammo) and tnrth you always suspected about globalization (The DemonicRoots of Globalisrz). Oh, and they've got a real hard-on for Mormons,too (Mormonism,Magic and Masonry.)Wait, you say you couldn't care less about Mormons, munitions ormoney laundering? For those with a more ... discriminating taste, of course, the CPA hasa wide range of Judaica. They've got almost all my favorites, even a set of the Zoharpriced at what I'm sure is below Kaballah Center price, but no Toldus Yeshu.I've pickedout some of the best of the CPA titles to share with my Rootless Cosmpolitan readers.Enjoy!

JEWISH ISSUE

A JEW EXPOSES THE JEWISH WORLDCONSPIRACY by Henry H Ktein

Ih. db I Jd hiro.i .xpund3 up h tdcb d i.s lo obtdn cmtd d!h 'r6ld$.6d d.r mds.lo d.*oy hir Chridimiv lnd mtb him . puppdIn *6lo ld him th. bc.drds Oocldn.

# 900{9$s 3.q)

THE ANTI-DEFAMATION LEAGUEby Robeft H. Williams# 90G2S}S 3.OO

AT THE ROOT OF ALL ANTI-GENTILISMA pdid rHl.ffd d h pd sd plol.E fr csrpid lo c.9tur. ou. cohtry_

t 9()G23+S 2.soTHE ATI-AS OF JEWISH HISTORY by Manin Gilbeft

A ffpdlum d tp**m.F r.6 h hl$ry. mffii& mlg.|h:,dictrd ud h oa th Jdsh p@t. tm Mchnt Mcldmli to th.f.d{, Mhg lighl on hi difi.r.d ndlml i.ningt-

# 735{3 (U3l 2o,oo) to.oo

t 9lt{to9 5.OO

THE DISSOLUTION OF EASTERN EUROPEANJEWRY by Walter N. Sanning

Masl.dy. unp.d.d.nl.d iludy.mding Sd realy h.ppd to th. .Srr

Million' J.s slppodly .rl.rmrnd.d bry Hdtd. $m th. .(reda^ry pputirbndisplaccmcnl. Sich occur.d bfor.. durang. Md afr.. Worb Wr i - th. vd mm-mcnls ol vrry much dt. J.$sh retug.G inlo lh. Mt Unton. h.dq Md pd.r-tn.- Wrin.n $th th. aid d ! €o6pd.r d dlhuang may Zhi{ lercd, thttlong-aw.ilcd b@k !dd! soth.. chapr.r ro th. r.eii6ir hidodqr+hy d th.'Hokaun.' A'bi€.aphy.lnd.r, Gr.ph., Chdt. labtc3, M+i. 2S prg.r - paf-

# 98t -Ot 0 l3.d)

DO YOU WONDER? WHY THINGS ARE GOING TOPOTI

A larys onco 5dd thal law is b6d on l.gd pr...dcnt. nor ff cmstirutiondtuslic.- In l.cl. iusnc. ws ^*r considdd judiciltv. but mlghl b. r r.iux dlldicidco.sidc.atd d 016d.nt-

# 9OO{3+S 2.OO

EARLY AMERICAN JEWS AND THE SLAVE TRADEby Richard Bevan, Ph.D.

&lonid hc.ican srav6 radrre d rh. lws d thc JGs_ t2 p.ga

# 902-{F9 2.OOAUSCHWITZ: The Final Count Edited by V. Bird

ffig r frtuh d flnd figurc,6. dimln$d numu dt.nat.rtrdH d ffi dd.-.'q d rc hF b etulrly dirsn d. lnclu&! lmdmdogu- btftl6 Chddoph.En. D- ulh b6oy (n Zyh E, Fr.d L.ucht.td d | r 4 t l a r u 6 .

# 646-@t 13.d,

BEHIND COMMUNISM by Frank BriftonIn hd ith.dddd lo h6dthsll of ilcnc. d Sdcgtho co* Md

lo U.d t sbld ! laldy md s htrcdly s s tu b. I,lo lncfrd lr ndo toingl d hdMddt kus. bry h4fnd lo b. M lo a c.tu;n ec; hcithdhm F.rmpld m!6n. frm dhin b thd rcen. i E &ci6 hd dnoCodmmM ed Jddrm il. b h.tddrbly bd om to th dhd, I history olh ffi p@ph wld cmtdMo $bsbtidty to m und66lding d th predffi m|ro- &il6'r ffi b Fd*t nundd dh elbcdPneg[|P]E d |w clippk€r @umding h. Jdth rob ln h cmmsid|M.gehOdchdBusrd

THE BIGOTS BEHIND THE SWASTIKA SPREEby Joseph P. Kamp

Thb p6phh .dE th 6tG oi thc tuSNmdh Lo.guc .nd simits d-gml&! In hnrng th h6 d ddgrolp hdrd by .ngg.rd'E distdre,d ffi*n crcdire.'dL Sdic'incidcntr In hdk!ild Srcd.

# 9Ol+19 3.OO

BLOOD RITUALby Philip deVierlhlt b@t b u d.m9t to Mdl. r cmpl.t. history d Jdsh Fdud Murdcr

lhroughod hl{qy. Th. bginnings d dd mdd.r r. mad6 ptdn. A rm}tinc otcg bgdd w to tu y.d m. b dd dd yor Sdb on ht! subid hhb@t tl ba a d!6h, .*dd ld. 23 ts96 pardack

,558{06 13.OOTHE C-9 REPORT DUTY. HONOR. COUNTRY

Amic. L ffi. r htmgd dd by un-Arnd6r. Fd d rlt, l. birlys f rdChrHb i ty$d f f i i l r |d Mhtb th .o l l su* Sccdrv . Ib iF*H @ s hb dry dh h. h o, rdng ffi hb d dddi€Cndffiy.

t 9OGl3t-S 2.oOTHE COIITROVERSY OF ZION: Jewish Narionatism.Ths Je$/ish State, And The Unresolved Jewish Dilem-ma by Geoftrey Wheatcroft

ftmd. dn.b o{ tr ffd }rrdrd you d tshjd Zffibm. SW-Sd. th.( fu. th. rEidity d .k tr do d tk h tsret, Zioh mv tu rah;odwrySdh6 l f l$ rd

t735{49 (U3|25.OO) t2.OOTHE DAMN]NG PARALLELS: of The Protocots"Forgeries'Adopted and Fulfiiled in the United Statesby Jewish-Radical Leadershipby Roben Edward Edmondson* 9(l{)-?52A-S t.OO

FACTS ARE FACTS by Benjamin H. FreedmanA l&imib rcprducton r.Fintd Md ryFst to mst lh. ry rqu6B tor I

copy d lh. lc(.r sdd,lsscd to Dr- Dand Gdddn, [.O. ol gons. M'l*hueBby ns Mhd, &nlmin n lr.dmil ddnbing th. history d th. XhddM J.s.Th. hbtoric lacls rcvcolcd hcrc lor th. fid nmc providc inffir6ti& ddhcc thdthoh bnlinued supp.cssion dll prm inimicd to th. *curity d lh. nds, rhrpce d lh6 wd, lhc wefaro d humanity, sd th. progrcs. of cMtirdtm. mpa96e - P+tuc|.

# 918-o5ts 5.oO"FOR FEAR OF THE JEWS' by Stan Rinenhouse

hb bl K ninen to atign Am.dca'! thinting dh rh. Etbllcd gryiotloJd h. pr.*nlday Zioii breFthd t*/r ls6.l B nd d Gd. i ws dcn byI Fundilstdast fr td63lsu. Sth tho Futu.nlatisB.

# 961-{Xr2 r l.OOTHE GREAT HOLOCAUST TRIALby Michael A. Holfman

h. illy br h pnnt c'pos'ng lh. !945 srarc she Ud In Ceada d pubtsh..Erd Zun&l tr w6 cdmindty pos.cdcd lor lh. rhough dlm. d Fdhg rhMphbl.Dlo SIX MUm REAttY Ol€?

# 941-OOt t3.ooTHE GREAT JEWISH MASOUE or The Ass tn TheLion's Skin by Unknown Author

Puui$c.! d.: Thc dicl. pr6.nrd in thB pmpht.i udilbtdt..Th cr.dJaish Masquo' ir thc rcfi d e rtuE *6. idcnlity, h rcg.d, b nd lnm lo us-Th6dgandcorySich @ Jdo turrctu ceic! no iffituio tub slo tr lhc aulb migh hm b.n d uy bdicatbo d th phc. d h ori{in.Mhld, h. dtds of thir w( dt&h utuddty rcp|s ttf, r.d d34d yc6 dddp Hinod d gblicd ffyapF$ to 6 b hgtdthd hSilc d b @nrNsil ch@.r indr a tb Fu.ldmcnlalid Schd d DDUght bCtrd, t wE d6Ud lo js!6 n h l' fd fom ds [ fid .Fd o tbpr96 d d sml monhry Fblk.ton,lh.'ffi Gcntit... { p€d - P+&f,

# 918-086-5 a.oo

HIDDEN GOVEFNMENT by Lt. Col, J. Creagh ScottA. sd 9b r br d h H;d&n hd 6 gui& byh Prdc* d G d-

td 6cdn9 Zbih, ds.m[km. P*nin.. mo^ry d .xFd1 h Prehmunh Md GEn ChdsliMity.

#918-O33-S 3.OO

THE HISTORY OF THE JEWISH PEOPLE, VOLUMEll: The Early MirCdle Ages by Moses A Sfiu/vass

Desib HS d.niny edng M Fd .d hq I B .hp.d by Chrir-tmny d Bb. hd opr*io r.&H ! high Fid n fh. tS edury, d bh. nd g.id.xFhbn dJcs td de h EDgffi in rA. Ha 2a7 ts98

HISTORICAL FACTS ABOUT JEWS# 90G32GS

# 73fi74 (Llsl t4.9s)

THE HOLOCAUST: Let's hear both sides# 90G244-S

1.50

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Pt'fl"Wh Ho*Tk "

JEWISH.RUN CONCENTRATION CAMPS IN THESOVIET UN|ON by Dr Herman Greile

WirffGn aDund 1933. Gt.r. prov.s that thc Jc6 6.. tn conlrol of th. con-centati@ campe rn Ih. b'ct Union and,.spons'bl. tor lh. mur&, ol mrhone ol

t746-OO2 4.OO

THE JEWISH UTOPIA by Michael Higger, Ph.D.# 9t8-t l r-s 9.ooTH€ JEWISH WORLD CONSPIRACYby Dr. Karl Betgmeister

Ih. laGuil ow. th. aultunlicity ol h. Prolocols ol lh. €ldc.s ot Zron. whrchlook plscc in Bc.nc during lh. y.ri 1934 ild 1935. gav. lo Jd$ sd p.oJfrlhpubtia5lr alib,lh. mud *sh.dJor oppdunity to bldon lodh jnto th. mdd thd inao.n., a tudgo .[d obld,v. consrdoralion, hrd pronounc.d tudgd.nl to lhr .dod

lhd lh. Prol*olr rerc.lorgery.

# 90Gr89.S l.OO

THE JEWS by Hilaire Bellocg.lb pts lonh lh. egumonlt r.gard.ng lh. J6s md 6on J€6 Th. ctu.lty ol

Js snd lhor s*r.li.n.ss lhoy havG hd P,sntd hlh lho J6 od lh. nonJc€ f.om coming logGlh.t lo rdv. diffdrctu.t. Thtt bh suggo{ ways ol uhd.r

# 902-Ol 5

THE JEWS AND THEIR LIES by Dr. Manin LuthelA ..d soul s.rchire bet by th. G.!rl pio6.. d P,ol.shllsh. Ot. Madin

tuthlr. h. pui$d lound I v.ry sll o.gM'rd plot lo rep hir b6l fiom b.ingprinr.d. Dr Ldhrr laF oui lh. tnansisl.nci.i h! conl.odl.d r^ d..rng dlh lh.J.6. m6h ol Sbh Jfrod U Jud6Ch6ll.f, P..eh.r d tday nll dd ldtabd. App.G td.F P..eh.6 d. lddul d l(nlng ih.k rncoft.t (f^&c,dseuriM of lhos do cdtolSat it p..achod

# 90,G202-S 3.00

JEWS lN GOVERNMENT and Related Positions ofPower by Gerald L K. Smilh# 90GO4I-S

JEWS MUST LIVE by Samue/ Rorhtu eounl d lh. rrs.cul,on d !h. *'E by |rraol on all lho honti66 ot cMlk.-

# 9r8489.S 8.OO

JUOAICA f N YUGOSLAVIA by Milican MihailovicA cdrbgu. d dj{rclr dirplry.d h a wi.ly of musuh! Md collcclaons In-

cludot psoM, lors Und.6 md shbH.. symgogu. lmps. . Hddurh cup, mfrs cmB, p.ry{ bd cmr and hMuktiyyrh. Futy illudr.ld 88 pagd.

I 735417

JUOAfSM lN MUSIC by Richard WagnerW.ll trff.n dory d lh. blcndrng ot m dlln lon6 lnlo lhc music lo 6id rho

rcdd lisl6nr. Fhd oul hd you a(G b.rng b.d.washd lo chang. pu. lhoughl

# 900-278-5

JUDAISM'S STRANGE GOOS by Mrchael A. Hoftmanlhis b@t dGum.nb e prwliw lhcrir thd Juddn is d th6 r.ligls d ho

Ok T.{m6nt, bd a ndly fo.malizcd bclivc sydlm ot lh. Phadso.s, Skh eos6 in&bron ffi th. .mmno.d ol th. fqmody od

'tadirion d rh6 cld.a' 1o s(ng,in th. r& d h crucifirid ot |rracl'3 M.d$ Dd lh. donruclin d lh. T6molc

# girl-{XXl

KOL NIOREA h.h p.ay.r b &dv. dl !m

# 900-{r{3-s

LAND OF THE ZOG by Gary SmithGrry dkr ho th6 hd of lh. rEjd pouemr d th. hdcm dir.n'r. not

only hd6'i M dM @!nl.F a Fll. ft. hods b€ d.moy6d tor kk dlmdl.dg., nd hdng lhd hc ir baing cfftdd by I lddgn gffi.nmod n6'ruO gm.nd.nb. dG h |.ffi 9@mm6d und6r lho Coosttution Sbh h6l'.q 3u.tsMd. lh. *i s. a se.d 'dddo' uet lm6 6d @ritr dh 'lh6if

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# 9@-O9GS

f-AST WALTZ fN VIENNA by George ClareA h. &d lsy d. J.d biv td rrelg2 d hw lhd tuiry *$

ddovd ln h. h&ausl- Much ff b. l{nd !M lh. JdS d@t n llbftff thii b€f lhit ir . gufi ldn md.Qi€6. hi3 is ono ol U. hd b6r ltuhol&u pc&l.E ha€ lo dc.- h th. .pllc€uo 6 sn ffnd this rcn- 6dd6 IdLhg Gdllos b. uh' &d &{1

#729{01

LETTER TO "MYSTERY BABYLON"(HTDOEN RULERS OF THE WORLD)# 900{r65-s 4 0 l o r 5 . O O e a . 1 5

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It is founded upon rhe beliefs that the Bible is theWORD OF COD (YHWH) and that Jesus Christ is theGOD, Savior and King of all true Christians.

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CPA BOOK PUBLISHER, for over 20 years has strivedto bring you somc of thc most controveriial and hard_to-find books anyuvhere. Wc belivc that the press should notbc suppresscd, and that you should havc ihe right to readwhat you want. All book are sold for academii purposesonly. You may find some of our books offensivi. pleasekeep looking and we arc sure you will find some that arcjust what you arc looking for. Thank you from CpABOOKPUBLISHER.

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gl/*h HrA, Wkl, k*1, A OU44k Rd;,rauer"l Reviewed by Rokht bas Cyprus

Black Hat, White Rior is the name of arecently reissued album by a littleremembered first wave punk band calledthe Misnagdimr. The fact that a bunch ofSatmar yeshiva bokhers would callthemselves Misnagdim gives you an ideaof the "fuck you" factor at work here.Originally released in 1979, Black Hat,Wite Rlor enjoyed a brief burst ofairplay in the UK. The Misnagdim evensupported Desmond Dekker on hisMarch 1979 tour of the Outer Hebridesand Wales2. This was mostly due to thefact that the Misnagdim and Dekkershared the same management, LeslieKong, a Chinese Jamaican who ownedthe famous Beverley's Ice Cream andRecord Shop in Kingston. TheMisnagdim eventually dropped Kongafter being wooed to the management ofSir Lew Grade. Sir Lew saw thepotential in punk rock and envisionedhimself a Jewish Malcolm Mclaren-3It's not clear if the move to Sir Lew'smanagement is what prompted theband's abrupt implosion in May 1979,but forcing the band to don Beatles wigsduring their appearance on Top of thePops couldn't have helped band morale.

The great historian Jacob Rader Marcussays that "Hasidism was not a revoltagainst the Jewish religion but against itsleaders and their interpretation of it. TheBesht [Ba'al Shem Tov] taught a newway to worship God... He insistedspiritual perfection comes not throughlearning but through personaldevoutness, and thus the humblest

,e

ignoramus can come as close to God asthe greatest rabbinic scholar. He madeJudoism meoningful for the mosses at atime when its human qualities werebeing neglected by its rabbinic leaders.Punk rock showed that, similarly, any

lignoramus with access to a guitar and aiminimum of chords could change themusic world forever if possessed of thedgfit kavonah. Ignoramuses around the

lworld cheered.III Unfortunately, the Misnagdim's sub-

!g"*" of punk never took off. For

iexample, one of the best songs on the

ialbum, Get the hell of my bima you!bloody skinheads Q"kiah) would seem'to be in the vein of the popular anti-racist genre. But the song is actually ararity for punk rock, an instrumentalfeaturing a 33 second shofar solo.

The rest of the album is made up ofclumsy diatribes and not one but twocircumcision protest songs: Piece of VThing and Orela Argument. The lowpoint probably comes with theMisnagdim's attempt to deal with thetouchy subject of inter-marriage. "Deato my family" contains the memorablerefrain

"l married a shiksas/ rebbe watto fix her/ I'm dead to my family/deadmy familyidead to my family/ but hapin bed6."

While the Misnagdim's one and onlyrelease is interesting to us as a curiousreflection of a very specific time andplace, it is also a reminder of the

challenge, and limitations, of permanent

revolution as an artistic mode.

rI1eD. Opponents' A leading exporter ofhyphenated names andMerlin Shepard' He also apparently fancied himself a JewishSamuel Goldwyn and a Jewish David O.Selznick, even as Jewish versions of Goldwvnand Selznick were alreadv extant.

5 Heb. Abomination; also, someone blonder andskinnier than you'll ever beo Which almost certainly did not have a sheetwith a hole cut in it